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

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha Rub the body with this perspiration. It promotes absorbed in their inner eternal, Divine Self. The steadiness and firmness (balancing and toning the senses do not perceive any outside objects or nerves, muscles, and the entire system). thoughts. This creates a great peace in the spirit that, healthwise, brings much mental and physical 2nd Stage there may be quivering, trembling, healing, alertness and calm. or sensations in the spine; also twitching of the hands, face, or other muscles. This is normal as Eventually this stillness of breath becomes stresses are released; the mind and body reorient permanent. This is called the final stage, or Raja themselves to function in a more coordinated and Yoga, when a person remains permanently cen- efficient manner. tered inside themselves. Their vital breath is ever still—unaffected—even when involved in activ- 3rd Stage the mind becomes steady; the breath ity. stops moving. So we see how spontaneously práòáyám is cul- It is recommended to have milk and ghee added tured through a natural process of sádhaná or to one’s diet when first beginning práòáyám prac- meditation. It may now be understood more clear- tice. Persons should not eat at all for at least 1 ly why the Vedic scriptures say that práòáyáma hour before this practice. Foods should be based (that uses fingers to control the breath) are ele- on one’s Áyurvedic constitution. mentary methods of yoga. Still, when disease ex- ists, práòáyám is recommended by the Áyurvedic practitioner for healing. General Benefits: Besides those benefits discussed 1. £hítalí Kumbhaka (Cooling Breath) earlier, práòáyám also removes hiccups, cough, headache (and migraine), eye and ear pains, re- £hítala means cool. Kumbhaka means breath. spiratory and digestive problems (i.e., asthma, wheezing, indigestion, hyperacidity), mucus, fat, Method: obesity. It helps with all diseases caused by the A) Sit in Siddhásana three doähas. Siddha Yoni Ásana; ex tend and curl the tongue Discussed in the Vedic scripture, the Yoga¤hiká with its sides facing up. Upaniähad, is a four-stage process of Yoga or B) Slowly inhale through Self-Realization: Mantra, Haóha (and práòáyá- the middle of the tongue ma), Laya, and Raja. All stages develop or refine making a slight hissing the breathing process until it ceases to flow. This sound. is the goal of breathing exercises. C) Options: After inha- lation, the chin may rest After one begins a natural form of mantra o the collar bone (Jálandhara Bandha); hold the sádhaná (meditation), haóha yoga begins auto- breath if comfortable. matically. Práòáyáma is related to haóha. Haóha D) Slowly exhale through the nose. means the unification of the upper and lower vital breaths of the body. By uniting the breath that flows through the thousands of channels, the breaths merge into the sußhumòá, or spiritual tube (inside the spine). As previously discussed, the result of this uni- Options: one may make a humming sound during fication is the stilling of the breath. The ceasing exhalation. This is 1 round. E) Repeat for 5 to 10 of inhalation and exhalation occurs spontane- minutes. ously during the Laya stage of yoga. Here one is Alternative Slowly inhale through nose to accom- 283

The Áyurveda Encyclopedia plish the same effect. exhale through the right nostril. Focus on the re- Alternative Curl tongue towards the back of the lease of stress and tension with the ‘out breath’. throat and slowly inhale. E) Inhale through the right nostril; then exhale through the left nostril. This is 1 round. Repeat Precautions: Do not use ¤hítalí with high blood from step B for 9 more rounds. pressure. Also, quick inhalation brings oxygen into the system and will increase heat; slow inha- Precaution: Those who do not have heart problems lation only allows nitrogen to enter the system. or high blood pressure, and who have practiced this method for some time, may begin to comfort- Benefits: £hítalí cools the entire system; soothes ably hold the breath before exhaling. Never strain the eyes and ears, reduces fevers, bile, burning, to hold the breath—it may cause harm. heat sensations, indigestion, thirst, and removes phlegm. Benefits: This practice cleanses the solar and lu- nar channels (pi´galá and iæá), helping keep ex- Organs Helped: Liver, spleen, and all Pitta or- cess Kapha out of the body. This practice makes gans. the mind silent and alert. Doähas: PK- Doähas: VPK- 2. Náæí £hodhana Práòáyáma 3. Súryabheda Práòáyáma (Solar Breathing) Method: (see previous photo) A) Sit in Siddhásana/Siddha Yoni Ásana. The right thumb is beside the right nostril. The index and middle finger rest on the third eye, and the ring finger is on the left nostril. Method: B) Slowly inhale through the right nostril, breath- A) Sit in Siddhásana or Siddha Yoni Ásana. ing into an expanding belly, until the lungs are B) The right thumb closes the right nostril. The comfortably full. Focus on the cooling, healing index and middle fingers rest on the third eye. The ‘in-breath’. ring finger rests beside the left nostril. C) Close the right nostril with the thumb. Open C) Slowly inhale through the left nostril, breath- the left nostril and slowly exhale, focusing on the ing into the belly (the belly rises) until lungs are release of stress and tension. This is 1 round. comfortably filled. Focus on the cooling, healing D) Close the right nostril and open the left nostril, ‘in breath’. and begin again with step B. Practice initially for D) Close the left nostril with the ring finger. Re- 10 times. Later one can increase the time from 1 move the thumb from the right nostril and slowly to 2 minutes. Benefits: This improves energy, left brain, and sympathetic nervous system activity; it decreases parasympathetic functioning, and balances or pro- 284

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha motes harmony between the two hemispheres of muscles so the belly expands again. the brain. It balances Pitta and Kapha, removing dullness from the mind, reverses the aging pro- Method: cess, and promotes longevity. Benefits result from A) Sit in lotus or Siddhásana/Siddha Yoni Ásana. the increased hormonal secretions of the pituitary The body is aligned with hands on the knees. gland and endocrine system (that cause aging). B) Slowly and deeply inhale. Some say this also removes excess Váyu. C) Breathe out quickly and forcefully through the Doähas: VK-; this method increases the solar heat nose (but without straining). in the body. Breathing in the right nostril brings D) Immediately after the exhalation— just as air through the pi´galá or solar channel. Súrya forcefully—breathe in. means sun. Some say not used by Pittas. E) This can be practiced continually and rhythmi- cally for 10 times (one round). 4. Chandrabheda Práòáyáma (Lunar F) Rest and wait for breathing to return to nor- Breathing) mal; then practice again. Rest and repeat for three rounds). As one acclimates oneself to this practice, speed will increase as rhythm is maintained. This is the reverse process of Súryabheda Benefits: Awakens the life-force, removes ex- (i.e., breathing through the left or iæá nostril cess mucus, pierces the psychic knots (granthis), and exhaling through the right or pi´galá nos- stimulates the lungs, heart, and blood circulation; tril). Some say this is not recommended; how- oxygenates the blood, and increases the sympa- ever, when practiced by Pitta doßhas, it can thetic nerves in the respiratory center to release cool the system. Alternatively, a Pitta doßha carbon dioxide. It improves oxygen absorption may practice ¤hítalí to cool the system instead. and visceral organs; the entire body is massaged, nasal and sinus passages are cleansed. It builds 5. Bhastra Kumbhaka (Bellows Breath) resistance to colds and respiratory diseases (e.g., asthma, sinusitis, bronchitis), helps arthritis, TB, constipation, sciatica, rheumatism, cancer, physi- cal and mental tension. Bhastra improves clarity, sluggishness, increases appetite, vitality, and im- mune system functioning. It removes emotional insecurity, sexual tension, bile, obesity; and im- proves intuition. Kuòæaliní is stirred. This method gently forces the air in and out of Doßhas: All the lungs with equal lung movement. The inhala- tion should be gentle enough so as not to cause 6. Kapálbháti Kumbhaka (Frontal Brain the nostrils to be sucked closed. Air should only Cleanse) flow through the nose; not the throat. The body, shoulders, and chest remain unmoved throughout Kapal means forehead, and bhati means light, the practice. The lungs, diaphragm, and abdo- splendor, or knowledge. Thus, this form of men will move. Upon exhalation, the belly is to práòáyám invigorates the whole brain, awak- be pulled in; during inhalation release the belly 285

The Áyurveda Encyclopedia ening the dormant centers of subtle percep- out the first. tion. Breathing should be like the pumping of Doähas: All a bellows. The exercise compresses the brain (slightly) and the fluid around it during in- 7. Bhramarí Kumbhaka halation. The brain and cerebrospinal fluid are de- (Humming Bee Breath) compressed during exhalation. Thus, the brain is massaged. Method: It is best practiced in the early morning or late A) Sit comfortably and erect in Siddhásan/Siddha at night, when it is quiet, and one is better able to Yoni Ásana; close the eyes and relax. Place hands hear inner sounds. It is practiced after ásanas and in the Jñyán or Chin Mudrá. active práòáyáma, and before meditation or sleep B) Inhale deeply, then do 50 fast (shorter) inhale/ (on an empty stomach). exhales, with more emphasis on the exhalation and shorter inhales. Chin lock may be employed. Method: C) After the last exhalation, inhale deeply through A) Sit in Siddhásana/Siddha Yoni Ásana and re- the nose and exhale quickly through pursed lips. lax. Eye remain closed and the body i erect. Do D) Release the chin lock, raise the head slowly, the chin lock. and inhale slowly through the nose (1 round). B) Slowly and deeply inhale through the nose, lis- E) Practice 2 more rounds. tening to the sound of the breath. F) End by closing eyes and concentrating on the C) Close the ears with the index or middle fingers space between the eyebrows. by pressing the outer part of the ear ligament into the ear hole. Precaution: Do not practice with bad lungs, eyes, D) Keeping the ears closed, exhale, making a soft, ears, or high/low blood pressure. If dizziness low pitched humming sound. Concentrate on the or nosebleeds are experienced, breathing is too sound. forceful. Stop and sit quietly until dizziness dis- E) After fully exhaling, bring hands to the knees appears, then try again less forcefully. If the nose and breath slowly and naturally. bleeds, stop the practice for a few days. F) Practice this for 10 to 20 rounds. Benefits: This method expels carbon dioxide and G) When finished, keep eyes closed and listen for other waste gases from the cells and lungs; sinus- any subtle sounds. es are drained, eyes are cooled. It invigorates the liver, spleen, pancreas, and abdominal muscles Alternative: (See above photo) Close ears with (thereby improving digestion); it also gives a sense thumbs, the eyes with the index fingers, the nos- of total exhilaration. This kumbhaka reverses the trils with the middle fingers, and the mouth with aging process, relaxes facial muscles and nerves, the ring and pinky fingers. rejuvenates tired cells and nerves, and keeps the face young, shining and free from wrinkles. Hold the breathe and this position for as long as Alternative Follow the same process, only breathe is comfortable, then exhale while keeping fingers in one nostril, out the other, then in the latter and in place. Be aware of any subtle sound vibrations or images that may appear while in this position. Benefits: It awakens intuition and subtle or psy- chic sensitivity, relieves mental tension, anger, 286

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha and insomnia 9. Ujjáyí Kumbhaka (Conquering Breath) Doähas: All Ujjáyí means “to conquer.” In this practice, the 8. £hítkarí Kumbhaka (Hissing Breath) lungs swell up like one proud of victory. Method: The hissing sound, produced from inhaling A) Sit comfortably in Siddhásana/Siddha Yoni through clenched teeth, makes a noise like the Ásana, or lie in the corpse pose, and watch the sound, ‘seet’. Karí means produce. Thus, ¤hítkarí breath. produces the sound of ‘seet’. During hot weather, B) Slightly contract the back of the throat (as one can practice up to 10 minutes. when swallowing). C) Inhale deeply and slowly through the nose. Method: The contraction will cause a slight snoring sound, A) Sit comfortably in Siddhásana/Siddha Yoni but do not use force. The sound will come from Ásana. Eyes are closed and the body is erect. the throat, not the nose. Concentrate on the sound. Hands are on the knees in the Jñyán Mudrá. Do Then exhale through the nostrils. the chin lock. D) Practice for 1 to 5 minutes. B) Bring the teeth together (upper and lower) and separate the lips. Alternative Curl the tip of the tongue to the back C) Slowly and deeply, inhale through the gaps in of the throat during the above practice. the teeth, listening to the sound it makes. D) After inhaling, close the mouth and exhale Precaution: Do not practice with low blood pres- through the nose. sure. Those with high blood pressure should prac- E) Repeat 20 times. tice while in the corpse pose. Precaution: Practice only in the warm months as Benefits: Dispels phlegm from the throat, increas- this exercise cools the body. Do not practice with es digestion, cleanses náæís; heals dropsy, insom- chronic constipation. Some say not to practice nia, mental tension; aerates the lungs, soothes and when suffering from high blood pressure. tones the nerves and the entire body. Benefits: One develops qualities of Divine love. Doähas: All It lowers blood pressure, cools the tongue, lungs, the entire body; and mind; it also harmonizes the 10. Múrchha Kumbhaka endocrine system, and it regulates reproductive (Swooning Breath) hormone secretion. It also creates charisma and develops purity. Doähas: PK- Múrchha means to swoon or faint. This process develops the conscious experience of the uncon- scious. Method: A) Sit comfortably in Siddhásana/Siddha Yoni 287

The Áyurveda Encyclopedia Ásana, with chin lock. Palms are on the knees and Benefits: The life-breath is stabilized, absorption eyes are closed. in samádhi (divine peace). Kuòæaliní penetrates B) Slowly and deeply inhale through the nose. the chakras as it rises up the sußhumòá and reach- Hold the breath. es the crown. C) Slightly release the chin lock and exhale slow- 12. Kayvala Kumbhaka ly. D) Wait for the breath to return to normal (1 to 2 (Automatic Still Breath) minutes), then repeat. E) Concentrate on the void sensation. This breathing is superior to all other forms of kumbhaka. This frequently takes place, when Precautions: Do not practice with high blood pres- through the guru’s grace, the kuòæaliní enters the sure, vertigo, or heart disease. sußhumòá. This is the automatic stabilization of breath, of its own accord. It produces indescrib- able comfort. Náda (Sound) As with ásanas, práòáyáma/kumbhaka, mu- drás, and bandhas—overlaps exist. Náda is also Benefits: Heart rate and briefly discussed at the end of part 3. Náda occurs pressure are adjusted, naturally during proper, natural sádhaná (medi- mind is silenced; anxi- tation). Again, for those who may be naturally ety, tension, anger, and hearing these sounds, they should be secure in the lethargy are reduced. knowledge that these are confirmations of spiri- tual development; they are not signs of trouble. Doähas: VK- The practical benefits of developing náda are that one’s intuition and higher mental faculties are 11. Bahya Kumbhaka developed, along with more peace, concentration, clarity, and improved memory. It also improves (Outer Breath Retention) hearing. Method: A) Sit comfortably in siddhásana/siddha yoni This is the value of sound or music therapy. ásana, with eyes closed and palms on the knees. Much insight can be gained from the expression, B) Slowly inhale through the nose; slowly and ‘music soothes the savage beast’. In India, classi- completely exhale. cal musicians know that certain scales, melodies, C) The chin lock may now be used. Hold the etc., produce certain moods and evoke various breath without inhaling. feelings. A whole science exists that prescribes D) Release the chin lock and slowly inhale. certain forms of music for the various hours of E) Rest and wait for the breath to return to normal the day, and for each season. Listening to the ap- (1 to 2 minutes), then repeat. propriate music at the right times balances the in- dividual with time and nature. Precautions: Do not perform this exercise if suf- fering from high blood pressure. Mantra therapy is also a part of sound. Kuòæaliní life-force is the essence of all mantras and all sounds. Traditionally, the guru enlivens the man- tra, the life-force begins to awaken and rise up the sußhumòá, bringing peace and union to the in- dividual. As the life-force rises it stills the mind. This is the value of mantra and all sound therapy. 288

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha Through sádhaná, Yoni Mudrá, and Brahmarí Part 3 Mudrás & Bandhas Kumbhaka, náda are developed. Mudrás are specific body and hand positions Anaháta (unstruck sound) is the inner sound that channel the energy created by ásanas and of ‘chin-chin’ heard in the distance, along with práòáyám into the chakras and sußhumòá; they various other sounds. They are frictionless, so stimulate higher mental functioning. Some mu- they are called unstruck. The Vedic scripture, drás are done with the ásanas and práòáyám, Ha´sopanishad, says there are 10 different forms while others are done after these first two practic- of Anaháta Náda. These are the unstruck sounds es. As said earlier, merely by practicing sádhaná of the eternal, Divine. (meditation) instructed by a true guru, ásana, práòáyám, and mudrá occur spontaneously. How- Through tracing them back to their source (the ever, for those who are interested, the specific ex- eternal), one begins to see the unification of all ercises may be practiced separately. Various mu- aspects of life, self, and environment as one inte- drás can be seen in performances by traditional grated whole or eternal reality. That is, all sounds Indian dancers. are subtler or grosser vibrations of eternity. The Vedic text, Yoga¤hikhopanishad, says there is Note that practicing these exercises can create nothing (i.e., no mantra or incantation) that is su- problems if not taught or performed properly. perior to náda, through which some obtain full Those who awaken their kuòæaliní without a guru Self-Realization. can lose their direction in life. Without the knowl- edge of harmonizing or using these energies, they In the book Yoga Vani, four stages of náda are can become confused or mentally imbalanced. If discussed: the kuòæaliní rises through the iæá or pi´galá, in- stead of the sußhumòá, or if chakras are opened 1. Pará: Náda evolves out of the kuòæaliní life- in an isolated manner, more harm than good can force at the múládhára (first chakra), like a seed arise. Thus, yoga (haóha, kuòæaliní, and tantra) or a dot. need to be taught in a holistic or integrated man- ner. 2. Pa¤hyanti: Only the most highly advanced spiritual adepts (yogis) can hear náda at this Some mudrás and bandhas have briefly been stage. When one neither hears sounds nor feels discussed in part 1. Here, these same positions with their ears, but hears sounds intuitively. will be discussed without ásanas. Twenty-five major mudrás (and bandhas) are discussed in Gh- 3. Madhyama: When náda rises to the heart, it eranda Saåhitá, and 10 in Haóha Yoga Pradípiká. sounds like the rumbling of thunder. It is felt by These create longevity and reverse the aging pro- the ears, but not heard; this is called madhyama. cess. Nine methods are outlined below. 4. Baikhari: When sound rises to the throat it Preparatory Bandhas produces voice or sound. Náda heard by the ears is called baikhari. One first needs to learn three locks that are in- cluded in the mudrá positions. These have been All language comes from náda. Thus, all sounds discussed as automatic occurrences in various and language are grosser expressions of the life- ásanas in section 1 of this chapter. Bandhas, or force. Náda, in turn is a subtle expression of the locks, cause the life-force to unite and rise to- eternal, Divine. When one hears the unstruck wards the sußhumòá or inner spiritual tube of the sound, they are hearing the eternal itself. spine. Some bandhas cause the life-force to rise through the sußhumòá. Uææíyána Bandha is one Here was discussed náda as it is developed such lock. By locking, or binding, the opposite through mantras guided by gurus. When a guru poles of energy or ¤hakti are united. is not available one can use mantras for specific therapies; these are detailed in Chapter 10. 289

The Áyurveda Encyclopedia 1. Uææíyána Bandha A) Stand with the (Abdominal Retraction Lock) feet separated, about two feet Uææíyána means to rise up. Thus, the contrac- apart. tions of the abdominal organs, which pull up, B) Bend the knees create a natural upward flow of energy. This is slightly, resting the known as a stomach lift. Here, the Apán (down- palms on the knees. ward moving air) is united with the Práò (outward The thumbs face moving air) and the Samán (equal moving air) at each other; fingers the navel center. It requires practice to accomplish face outward. this event, along with performing other ásanas, C) Spine is straight, práòáyám, mudrás, bandhas, and sádhaná. head is upright, eyes look forward. Uææíyána bandha involves the sucking in of the D) Inhale deeply abdomen and stomach, and pulling it up (i.e., the through the nose, belly is pulled towards the spine and upward). It then quickly exhale through slightly pursed lips may be done sitting, standing, or lying flat on the (but do not force) until all air is expelled.. back. E) Engage the chin lock (to the chest) and raise shoulders. It may be practiced with ásanas, práòáyáma, or F) Pull in the abdomen and stomach towards the afterwards. Practicing is easier after an inverted spine, and then pull upward. ásana (e.g., after a shoulder stand). Always prac- G) Hold for a few seconds (without discomfort). tice the chin lock with this posture. Concentrate on the throat or navel center. Inhale, relaxing the stomach and abdomen. Precaution: H) Release the chin lock, rest, and wait for breath • Practice on an empty stomach. to return to normal (1 to 2 minutes). This is 1 • Stool and urine should be evacuated first. round. • First learn the posture in the standing posi- I) Repeat another 2 rounds. tion. • Do not practice with stomach or intestinal Alternate (Sitting) ulcers, hernia, high blood pressure, heart dis- The instructions are the same, except one may ease, glaucoma, or raised intracranial pres- sure. sit in Bhadrásana, Padmásana, or Siddhásana/ This position should be taught by a qualified Siddha Yoni Ásana. (If seated in siddhásana/sid- dha yoni ásana, sit on a cushion to raise the but- teacher. This is an advanced practice; beginners tocks.) may harm their bodies or minds. Simultaneously practicing the Vajrolí mudrá (contraction of re- productive organs and lower urinary system) is even better. Of all the bandhas, Uææíyána is the best Haóha Benefits: This slows and reverses the aging pro- Yoga Pradípiká Ch 3; v 60 cess; it also develops vitality, tones heart region, muscles, nerves, and glands. It increases blood Method: Uææíyána Bandha circulation and absorption of nutrients. The heart is gently massaged. Strength is developed in the 290

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha autonomic nerves in the solar plexus, alimentary F) Repeat for another 5 rounds. canal, diaphragm, and respiratory system. It re- G) Then do 5 rounds while holding the breath out- moves gas and carbon dioxide; and increases oxy- side the body (i.e., holding the breath after exhal- gen absorption in the brain; raises the life-force ing all the air from the body). into the sußhumòá. Organs Helped: All Doähas: All Physical/Mental Benefits: Alleviates throat disor- ders (i.e., inflammation, stuttering, excess mucus 2. Jálandhara Bandha (Throat Lock) in the throat, tonsillitis, etc.). It improves voice quality and the life-force in the thoracic region. ‘Jal’ means throat, ‘jalam’ means water, and Higher brain functioning is stimulated. The me- ‘Dhárá’ means supporting tube. Thus Jálandhara tabolism is balanced from the flow of pituitary Bandha is that which helps prevent the bindú hormonal secretions to the endocrine glands. This (nectar) fluid from flowing down the throat and improves one’s response to stress and develops being consumed by the navel/sun. It is a very easy instinctual abilities. Youthful vigor is maintained bandha to practice, but also very important. (Also and restored. The throat mediates between the discussed in part 1 on page 260). brain and digestive/assimilation processes. This gland secretes the hormone thyroxine (T4) that This pose can be done sitting or standing, and is responsible for the tissue metabolism rate, or can be used with Uææíyána Bandha. It is also tissue aging. The parathyroid glands properly done with práòáyáma and other kriyás involving regulate calcium metabolism and body density. breath retention. Diseases of old age are reduced due to the enzy- matic and oxidation of the cells. Mental clarity is improved. Precaution: Do not practice with high blood pres- Spiritual Benefits: Kuòæaliní ceases to flow in the sure or heart disease. Do not practice without iæá and pi´galá, and between the head and body. learning from a qualified teacher; the nerves in Thus the life-force is directed to flow through the the path flowing to the brain may be impaired if sußhumòá. performed improperly. Method: Organs Helped: Pituitary, thyroid, parathyroid, A) Sitting in Siddhásana/Siddha Yoni Ásana, brain, endocrine glands. Padmásana, £hukhásan, or Vajrásana, place the palms on the knees and relax the whole body. Doähas: All B) Inhale slowly and deeply through the nose and hold the breath. 3. Múla Bandha C) Lower the chin as close to the collar bone as is comfortable; straighten the elbows and raise the (Perineum/Cervix Retraction Lock) shoulders. Hold the breath for as long as comfort- When the muscles of the perineum are contract- able. D) Slowly raise the chin and relax the shoulders. ed, the whole pelvic region is pulled up. Contrac- E) Slowly exhale and rest until the breathing re- tion does not include the anus (A¤hwiní Mudrá). turns to normal (1 to 2 minutes). This is round During initial practice, a tendency exists to con- tract this anal region as well, but it is not to be practiced here. Múla Bandha occurs in the center 291

The Áyurveda Encyclopedia of the body—not the front or back. In this way, Alternative: Múla and jálandhara bandha; and the first chakra is directly stimulated, producing internal and external breath retention. heat in the subtle body and awakening potential A) Sit straight; inhale deeply through the nose. kuòæaliní (also see part 1). B) Practice the above step 3. C) Before exhaling, release múla, then Jáland- This bandha is first to be perfected by itself, hara bandhas. When the head is straight, exhale. but then it may be used with práòáyám, breath D) Practice 5 rounds of internal breath retention retention (kumbhaka) chin lock (Jálandhara), and with step 2; then 5 rounds of external breath re- abdominal (Uææíyána) bandhas. [See page 258, tention with step 3. 289-291] E) Practice 5 rounds with Uææíyána Bandha, us- ing step 2; then 5 rounds of step 3. Method: Step 1—Preparatory A) Sit in any comfortable pose (preferably Sid- It takes many months to become comfortable dhásana/Siddha Yoni Ásana because it automati- with Múla Bandha, and many years to perfect cally contracts the múládhára (1st) chakra. it. Do not be discouraged if you cannot perfect it B) Keep palms on the knees in jñyán or chin mu- immediately. Like all processes of yoga and Self- drá; and eyes closed. Realization, it is a life process. C) Keep the spine erect and the body relaxed. D) Males need to contract just inside the perine- Physical Benefits: Pituitary hormone balance um; so they need to concentrate on this area for a (testosterone and estrogen/progesterone) regu- few minutes. Females should concentrate on the lates the system and slows and reduces the aging cervix because the cervix and vaginal muscles process. Improved nutrient absorption, digestion, need to be contracted. nervous system, blood circulation, mental func- E) After concentration, gradually begin to con- tions (e.g., memory, concentration, alertness, less tract and release the muscles of the perineum/cer- sleep, etc.). vix. (Contract for a few seconds and breathe nor- mally.) Contract up to 20 times. Spiritual Benefits: Práò/Apán and bindú/náda are united. Práò and Apán were discussed earlier. Method: Step 2 Bindú is the semen/ovum that has two parts: at the F) Follow step 1. first and last chakra, these are united. Unification G) Contract the perineal/cervix muscles and hold awakens the first chakra, and begins the spiritual for as long as possible, breathing naturally. Prac- awakening of the student. This transformation of tice up to 20 times. bindú becomes náda, or eternal, blissful seed- sound, that emanates within the brain. Method: Step 3 H) Contract gently and partially, and hold the By contracting the perineum, performing contraction. Uææíyána and locking iæá and pi´galá through I) Contract a little more and hold. Continue, grad- ually increasing the tension 10 times until full Jálandhara, the sußhumòá becomes active. contraction is achieved. Through this...old age and sickness are reversed. J) Hold the full contraction for as long as pos- sible, attempting normal breathing. Haóha Yoga Pradípiká Ch 3 v74-75 4. Mahá Mudrá (Great Position) This is to be performed after ásanas and práòáyáma, and before sádhaná (meditation). This mudrá is similar to the Kriyá Yoga practice. 292

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha Method: [photo & alternate method—Mahá dhátu and rasavaha srota (plasma tissue and Bandha page 264] channels)—the basis of the entire body. It stimu- A) Press the left heel into the perineum (males) lates the flow of the sußhumòá, increases vitality, or cervix (female). The right leg is extended for- digestion, absorption of nutrients, abdominal dis- ward, and the back is straight. orders, constipation, skin diseases, and harmo- B) The hands extend outward and reach the knee, nizes all bodily functions. Mahá Mudrá improves calf, or big toe (keeping the back straight). Keep clarity of thinking, removes depression, and stills the eyes closed and relax. the mind, preparing it for sádhaná. It creates a C) Curl the tongue back towards the throat; dynamic práòic and psychic vitality. slowly inhale, tilting the head slightly backwards (Khecharí Mudrá). Focus the eyes at the third eye Doähas: All (middle of the eyebrows—£háåbhaví Mudrá). D) Hold the breath for as long as is comfort- 5. Mahá Bandha (Great Lock) able and contract the perineum or cervix (múla bandha). This bandha is done between bellow-breath E) With breath held, rotate the awareness from the práòáyámas. Each posture helps the breath reten- third eye—to the throat—to the base of the spine. tion of the other (see photo on page 262). Mentally repeat the corresponding words, Ajñá Method: Inner breath retention (Antar Kumbha- (third eye), Vi¤huddha (throat), Múládhára (spine ka) base) [or; £háåbhaví, Khecharí, Múla]. Repeat A) Press the left heel against the perineum (or fe- for as long as possible, comfortably holding the male reproductive organ); place the right foot in breath. Do not strain breathing! half lotus (on the left thigh). F) Close eyes, release the perineum/cervix lock, B) Inhale through the left nostril and hold the bring the head upright, and exhale slowly. breath. Perform the chin lock (jálandhara bandha). Squeeze the perineum or cervix (múla Practice three times with the left leg folded, then bandha), and eyes gazing at third eye (¤háåbhaví 3 times with the right leg folded. Then keep both mudrá). Eyes may remain closed. legs stretched in front and perform this method 3 C) Hold the breath for so long as it is comfortable. more times. Then, release the bandhas and mudrá, slowly ex- haling through the right nostril. Precaution: To prevent harm hold the breath only D) Repeat B and C; only inhale through the right so long as it is comfortable. This mudrá should be nostril and exhale through the left nostril. taught and observed by a competent teacher. E) Rest for 1 or 2 minutes, concentrating on the natural inhalation and exhalation of the breath. Method 2: This completes 1 round. This method may be practiced in Siddhásana F) Repeat for 2 more rounds. or Siddha Yoni Ásana if it is more comfortable. Precautions: Do not practice if suffering from Keep hands on the knees in jñyán or chin mudrá high or low blood pressure, hernia, stomach, or (finger position methods discussed on page 261). intestinal ulcer or heart ailments. Good health is Sit upright. necessary for this pose. Benefits: This method purifies all the bodily chan- nels, balances the iæá and pi´galá, purifies rasa 293

The Áyurveda Encyclopedia Alternative External breath retention 6. Mahá Bheda Mudrá A) Sit in siddhásana or siddha yoni ásana, with hands on the knees (in chin or jñyán mudrá). The (Great Piercing Position) spine is erect, the head is straight, the eyes are The previous two exercises, Mahá Mudrá and closed. Relax. B) Slowly inhale through both nostrils. Then ex- Mahá Bandha begin to awaken the kuòæaliní hale forcefully and completely through pursed ¤hakti (life-energy). This present mudrá releases lips (drawing in the gut helps the expulsion of and directs the ¤hakti. But doing the first two ex- air). Retain the breath outside. ercises without Mahá Bheda Mudrá is like pur- C) Do the bandhas and múla as in the above chasing a car without gasoline: you are prepared method, keeping the breath outside for so long as to travel but have no means to move. This position it is comfortable. directs the kuòæaliní into the sußhumòá (inner cen- D) Rotate the awareness from the spine base (mú- tral tube of the spine)—up to the ájñá chakra—by ládhára) to the navel (manipúra) to the throat gently bouncing the buttocks on the floor. (viähuddha); mentally repeat the names of these chakras while concentrating on each of them. This is not the same as the Kriyá Yoga practice, E) When holding the breath is no longer comfort- Mahá Bheda Mudrá, but it is similar. The Kriyá able, release the bandhas and múla and slowly practice known as Tadan Kriyá is the same as this exhale. presently described position. F) Keep eyes closed and relax for 1 to 2 minutes. This is 1 round. Method: (Only for those who can sit in full lotus) G) Repeat for 2 more rounds. A) Sit in full lotus, relax the body, keep the eyes closed. Place palms on the floor beside the Precautions: Do not practice with high or low thighs. blood pressure, hernia, stomach or intestinal ul- B) Slowly and deeply inhale through the nose. cer, or heart ailments. Good health is necessary Hold the breath and do the chin lock (to the for this pose. chest). C) Raise the body off the floor by transferring the Physical/Mental Benefits: Hormonal secretion is weight to the hands and gently bounce the but- produced and regulated, halting the degeneration tocks against the floor from 3 to 7 times. Maintain of the aging process. awareness at the base of the spine (múládhára chakra). [Buttocks and thighs should be touching Spiritual Benefits: One develops the spontaneous the floor during the gentle bouncing, and the spine and natural ability of stopping the breath. It unites should be kept erect.] the náæís in the Ájñá chakra, enabling higher D) Exhale slowly and deeply; then rest. Concen- meditation abilities. One experiences the silent trate on the base of the spine, and wait for the witness. The individual merges with the univer- breathing to return to normal (1 to 2 minutes). sal. This is round 1. E) Repeat for another 2 rounds. Organs Helped: Pineal gland, endocrine system. [In the Tadan Kriyá, the breath is slowly inhaled through the mouth. The eyes are focused at the third eye (the chin lock is not done). Also, one bounces the buttocks gently on the floor. Then, one visualizes inhaling through a long thin pipe and exhales, visualizing the breath diffusing in all directions from the base of the spine. This is a 294

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha more complex practice.] hearing of inner sounds or voices (náda) has gen- erally been associated with mental illness. Spiri- Benefits: Restores youthfulness (slows the aging tual counseling reassures a person that their expe- process), removes wrinkles, gray hair, and trem- riences and feelings are spiritual­—notabnormal. bling of old age. Hormonal secretions are pro- Understanding náda helps persons feel comfort- duced and balanced. able when hearing any inner sounds. As previous- Organs Helped: Pineal and pituitary glands. ly mentioned, all spiritual experiences aer merely Doähas: All signs hat progress is being made. One doesn’t want to attempt to develop any particular experi- ences because, no matter how divine or blissful, they remain in the temporal field of relativity. One who gees beyond the limits of experience attains the limitless, eternal state of Self-Realization. 7. Yoni Mudrá Method: A) Sit in Siddhásana or Siddha Yoni Ásana. In- hale slowly and deeply, and hold the breath Close the ears, eyes, nose and mouth. A clear distinct B) Plug the ears with the thumbs ound is heard in the purified sußhumòá. C) Gently cover the eyelids with the indes fin- gers Haóha Yoga Pradípiká Ch. 4 v 68 D) Close the nostrils with the middle fingers This technique is discussed under the topic E) Cover the lips with the ring and index fingers of mental peace, or samáàdhi, in Haóha Yoga F) Concentrate on any perceivable subtle sounds. Pradípiká. In Gerand Saåhitá it is mentioned in If a sound is heard, listen to it. If many sounds ex- the mudrá section. ist, listen to those in the right ear. The first sound heard is to be followed. Then, the next sound heard is to be followed next. Some people simply hear and feel a profound silence and peace. This too is a useful experience. G) When holding the breath is no longer comfort- able, release the yoni mudrá; then slowly exhale. this is 1 round. Practice 5 to 10 rounds. We spoke earlier of the development from man- Precautions: Be gentle with the fingers. Do not tra yoga to spontaneous haóha (and práòáyám), penetrate the ear too deeply or press too hard on laya, and then to raja. After raja yoga, one attains the eyes. Self-Realization or complete mental peace. This pose is related more to laya yoga than haóha yoga, Benefits: The mind is instantly silenced, men- and directly awakens raja yoga. The awakening tal bliss occurs, and spiritual ‘unstruck’ sound is occurs through developing an awareness of inner heard. The Self-luminous soul is perceived; thus sound (náda). one becomes stainless from this sight. Doßhas: All Just as with all spiritual experiences that are out of the norm of supposed societal acceptance, the 295

The Áyurveda Encyclopedia 8. Nabho Mudrá keep it in shape and make the carrying time, labor, and recovery easier. Method: Extend the head forward slightly, mouth open, and inhale into the esophagus. Although many ásanas are not recommended for the pregnant woman, various simple positions Benefits: Reverses the aging process and destroys can help counteract the adverse physical effects all diseases. of carrying a baby. Gentle yoga is often as impor- tant as strenuous yoga. The cervix should remain 9. Bhujangini Mudrá tight, and those with histories of miscarriages or cervical insufficiencies should take extra care Method: The tongue is curled up inside the mouth when practicing ásanas. For nausea, fatigue, or and the breath is held. Do this all the time (when- dizziness, Áyurvedic herbs are available to bal- ever you think of it [Gherand Saåhitá]). ance these conditions (see Section 3, Chapter 23). Practice can last from 10 to 20 minutes daily, with rest after each posture. Benefits: Removes stomach diseases and im- This section is laid out in two parts, ásanas proves digestion. that can be done throughout the pregnancy; and ásanas that can be done after delivery. The poses are arranged in an easily followed order. 10. Kaki Mudrá/£hítalí Precautions: Do not perform any postures that chair and kneel on require lying on the stomach, Method: Lips are pursed like a crow’s beak; air is that overly stretch pillow. Lift the right the ab- drawn in. dominal muscles, or that only twist from  the rib cage up. Always bend from the hips (not the back). Benefits: Long life, purifies all Pitta concerns Keep the pelvis upright and the spine straight. (e.g., fever, blood, spleen), tumors. After the fourth month, practice only sitting ly- Final Note ing-on-the-side postures. As with all practices, ways listen to your body. Do not hold any postres Haóha Yoga Ãsanas, Bandhas and Mudrás that cannot be practiced comfortably. [Note: See Rounds: All positions that require 3 rounds may Chapter 23 for conception, delivery post-partum After the fourth month, practice only sitting slow- herbs, abhyañga, mantras; for more deails on Áy- ly—over time, be increased to 10 rounds. urvedic childbirth.] 1. Correct Posture Method: Part 4 Yoga for Pregnancy A) Stand erect, feet slightly apart—parallel with each other Practicing ásanas while pregnant can be a safe and directly under the shoulders and very effective method to stay fit, and can ease B) Tighten the front thigh mus- pregnancy. Back, shoulder, and neck pain occur cles to straighten the legs fully from carrying extra weight; abdominal muscles C) Set the shoulders back and the become stretched and unused, and leg muscles stiffen and swell. Ásanas help tone the body and 296

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha chest out (shoulders should relax and hang). Arms Benefits: Pelvic tilting stretches the spine, and the and hands are relaxed groin and thigh muscles. D) Extend the neck and look straight ahead. E) Lower the tailbone to the floor and push the hip 3. Chest & Shoulder Stretch bones forward and up Benefits: Relieves lower back strain, aligns the vertebrae, improves breathing. 2. Thigh Stretch Method: Method: A) Place the chair (with its back) against the wall. A) With the chair in the same position, sit on a Face the chair and kneel on a pillow. Lift the right mat or folded towel. One’s back faces the front of knee, placing the right foot on the floor with the the chair. Legs are extended straight forward and shin and thigh forming a right angle; toes under slightly apart. the chair. The back is straight. B) Place the arms behind the back, resting them on B) Touch the right knee to the front of the chair. the seat; interlace the fingers. (If this is difficult, Place fingers on the top front of the chair. put more blankets or pillows under the buttocks C) Press the hands down and lift the chest to to raise the body higher, and/or hold the sides of lengthen the spine; simultaneously push the tail- the seat). bone down and lift the front hip bones up. The left C) Tighten the thighs; slowly inhale and press the knee is slightly back. Feel a gentle stretch in the back of the legs and buttocks to the floor. center of the thigh muscles. D) Slowly exhale, lifting the chest and rolling the D) Repeat with the legs in the reverse position. shoulders back; breathe normally. Then rest by sitting comfortably on the floor in E) Remove arms from the seat, release hands, and Siddha Yoni Ásana (just cross the legs; do not lift sit comfortably. the right leg up). Benefits: This pose stretches the chest and shoul- der muscles, and relieves a rounded back and shoulders. 4. Wall Squatting Pose Method: A) Stand with the back against the wall. Separate the feet, bend the knees, and squat (while resting the back against the wall). Alternate—lean on a sturdy chair to achieve the squat. 297

The Áyurveda Encyclopedia B) Spread the knees, Benefits: This pose creates flexible hips and turn the toes out- sstretches the inner thigh muscles. ward, and place the elbows inside the 6. Wall—Single Leg Stretch knees; press palms together. C) Slowly inhale, pressing the knees apart with the el- bows. D) Exhale, pressing your back against the wall to stretch the spine, and moving the tail- bone down. Relax the lower back muscles. Hold this position for 1 to 3 minutes. E) Relax and sit on the floor. Lean the back against the wall and keep the feet straight out. Benefits: Removes lower back pain; stretches the lower back, calf, and inner thigh muscles. 5. Bound Angle Pose Method: A) Sit on a small pillow or folded blanket. Keep Method: the back against the wall o away from the wall. A) Sit on a rug or mat, with the back against the Bend the knees to the side and bring the soles of wall; extend the feet forward. the feet together in front, holding the ankles. B) Bend the right knee, placing the sole against B) Bring heels as close to the body as possible, the inner left thigh or knee. then place palms on the floor. C) With palms on the ground, push the tailbone C) Slowly inhale, gently lifting the spine. so that it touches the wall, then straighten the left E) Exhale and relax. leg. Place a towel or belt around the ball of the left F) Place the palms on the inner thighs. Slowly in- foot, and hold the strap ends with both hands. hale, then slowly exhale and gently press thighs D) Slowly inhale, lift the chest, and press the en- to the floor. tire back against the wall. G) If comfortable, gently lean forward from the E) Slowly exhale, gently pulling the strap to tight- en the front thigh muscle and flex the foot. The hips and extend hands forward to the floor to straighten the spine and stretch the shoulders. H) Relax, sit up, and extend both legs forward. 298

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha spine should remain against the wall while the 8. Hero’s Pose back of the left leg is being stretched. F) Repeat with the other leg. Method: Benefits: Stretches the hamstring and calf mus- A) Kneel on a mat or cles. blanket. Separate the feet and place hands 7. Wide Leg Spine Twist on the floor for sup- port. Gently lower Method: the buttocks between A) Sit on a rug or mat with legs spread and heels the heels and sit on extended. Tighten the front thigh muscles; press a folded blanket or the backs of the knees to the floor. Place the palms small pillow. (Adjust on the floor beside the hips. the height for comfort; B) Slowly inhale, pressing down to lift and length- place a blanket on the ankles for comfort). The en the spine. stretch should be in the thighs—not the knees. C) Gently twist or rotate to the right, placing the B) Squeeze the knees together, pressing on the left hand in line with the navel and the right hand floor with the fingertips; and stretch the spin up- behind the right hip. ward. D) Slowly exhale. Gently lift the chest and twist C) Place the palms on the knees, lifting and ex- to the right. panding the chest with each inhalation. E) Bring both hands beside the hips, turn to face D) Interlace fingers and lift the chest. Slowly forward again and rest. inhale, then slowly exhale—stretching the arms F) Bring the right hand in line with the na- over the head, with palms facing the ceiling. Ex- vel. (The hand is on the floor.) tend the arms up from the shoulder blades. Keep G) Exhale and gently twist to the left. the spine straight and lift from the lower back. H) Repeat step F, gently bring legs together and E) Lower arms to the sides and widen the knees. rest. Sit on the heels, bend forward from the hips and rest the head on the floor or pillow (do not press the belly on the floor). Arms are alongside the body. E) Release and extend the legs; sit with the legs extended and rest. Benefits: This pose may prevent varicose veins. Stretches the front of the thighs and the insteps. Relieves leg fatigue and indigestion. 9. Corpse Pose Benefits: This pose stretches the spine and inner thigh muscles. 299

The Áyurveda Encyclopedia Method: Lie on back, arms at the side, palms up. Breathe normally and feel the mind and body relax. Benefits: Body adjusts to its new tone, strength, the hips. and less stressful position. C) Slowly inhale, then slowly exhale, resting Important: Always end all ásana routines with the the forehead and chest on the blankets (use more corpse pose (£havásan). blankets to achieve a more comfortable height). Part 5 Postpartum Ásanas Benefits: Stretches calves and hamstrings, re- lieves back tension, massages the uterus and Once the baby is born, all postures are again safe shoulder to the floor, turning the head to the left to do. Those listed below are useful for strength- returns it to its normal size. ening abdominal muscles to help reduce stretches caused during pregnancy. Twisting poses re- 2. Seated Twist shrink the uterus; relaxation poses help in recov- ering from fatigue. If there is no time to practice Method: yoga with newborn babies around, postures may A) Sit on the front half of a include them as part of the practice. seat or step, feet and knees together. Immediately after birth it is prudent to avoid B) Place the back of the strenuous exercises to flatten the abdomen. With upper left elbow on the patience, the ásanas, along with other Áyurvedic outer right thigh, and the herbs and abhyañga oils, help restore the belly to right hand on the right its original tone. Perform postures carefully and side of the chair back, up gently, as with all yogic practices. Do not practice per step, or wall. yoga if a hernia or rupture occurs after birth (i.e., C) Slowly inhale, squeez- a small bulge in the abdomen). ing knees together, lifting the chest D) Slowly exhale, pressing the left elbow into the To protect the spine, all abdominal tightening right outer thigh and twist the torso to the right. exercises should be done while lying on the back. E) Reverse the hands and repeat in the opposite For cesarean births, wait 6 to 8 weeks before be- direction. ginning ásanas. Do not do shoulder stands until after postpartum discharge is completed. 1. Seated Wall-Leg Stretch Adaptation Benefits: This pose (and the forward bends) mas- sages the uterus to return to its normal size; it also Method: strengthens the oblique abdominal muscles. A) Sit and press the entire upper and lower back against the wall. B) With blankets on the thighs, bend forward from 300

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha around the generative organ. 3. Reclining Twist Method: A) Lie on the back on a thick rug or mat, legs extended. B) Bend the left knee and rest the left foot on the floor (crossed over the right leg). Place the right palm on the left outer knee. C) Slowly inhale; expand the chest. Benefits: This pose relaxes the legs, relieves back D) Slowly exhale; twist the hips, spine, and fatigue, and shoulder tension caused by nursing. shoulders to the right; press the knee to the floor. The contraction increases circulation, healing; E) Place the left arm on the rug and roll the left restores lost sensation, tightens organ muscles, shoulder to the floor, turning the head to the left. strengthens the pelvic floor muscles. Breathe normally. F) Reverse the position and repeat in the opposite 5. Wall-Boat direction. Benefits: This pose stretches the outer hip, back, and shoulder muscles. It counteracts sore- ness from nursing and carrying the baby. 4. Wall Relaxation Pose Method: A) Place a few folded blankets on the floor against Method: the wall. Sit sideways on the blankets with the A) Lie on the back, with knees bent and the soles right hip against the wall. of the feet placed against the wall (shins parallel B) Bring the legs up against the wall as the back is to the floor). lowered to a rug or mat. Slide the buttocks against or close to the wall, hips and lower back on the B) Slowly inhale and exhale while pressing the blankets. lower back firmly against the floor. C) Breathe normally and feel the entire body re- C) Contract and relax the sphincter muscles laxing. The baby may rest on the abdomen or can around the generative organ. Breathe normally. be held in the air over the chest. D) Contract and relax the sphincter muscles D) Slowly exhale and slightly curl the head, shoul- 301

The Áyurveda Encyclopedia ders and upper back off the floor. 7. Easy Bridge Pose E) Slowly inhale and roll the spine back to the rug (or mat). Repeat the entire process from 2 to 10 times (as strength returns). Benefits: This pose tones and strengthens the ab- dominal muscles; it also removes lower back pain. The contraction increases circulation and healing, restores lost sensation, tightens organ muscles, and strengthens the pelvic floor muscles. 6. Knee-To-Chest Method: A) Lie on the back, knees bent, soles flat on the Method: floor, arms by the side. Feet are 6 to 8 inches A) Lie on the mat or rug and bring the knees to the apart. chest; wrap arms or hands around the knees. B) Contract and relax the sphincter muscles B) Slowly inhale, expanding the chest. Slowly ex- around the generative organ. hale and press the lower back to the rug, pulling C) Slowly inhale and relax the back. Then slowly the knees closer to the chest. exhale and flatten the lower back to the floor. C) Bring the forehead towards the knees. D) While exhaling, lift the hips off the floor. The D) Muscles around the spine may be massaged tailbone is curled upward (lift the pelvis higher by gently rolling from side to side. Breathe nor- than the abdomen) and squeeze the knees together mally. (buttocks may also be squeezed). E) Contract and relax the sphincter muscles E) Slowly inhale, relaxing and lowering the but- around the generative organ. tocks to the floor. F) Repeat this pose again. Benefits: This pose strengthens the knees, but- tocks, and abdominal muscles. The contraction increases circulation, healing, restores lost sensa- tion, tightens organ muscles, and strengthens the pelvic floor muscles. 9. Corpse Pose Benefits: This pose eases lower and upper back Method: Lie on back, with arms at the side and tension. The contraction increases circulation, palms facing up. Breathe normally and feel the healing, restores lost sensation, tightens organ mind and body relax. muscles, and strengthens the pelvic floor mus- cles. 302

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha Benefits: Body adjusts to its new tone, strength, quiet time each day and making this a daily habit, and less stressful position. they will retain this habit throughout their teenage Important: Always end all ásana routines with the and adult years. corpse pose. Ethics and virtue are important principles that Part 6 ensure sound health and longevity. If parents in- Yoga for Children culcate and exemplify these principles in daily life, children will better understand them and see Children are naturally flex- these ideals in action. ible, and generally have an in- nate sense of balance. Beginning Lastly, proper Áyurvedic diet, using herbs and ásanas during childhood will incorporating aroma and color therapies, will help maintain health and flexibility during adult round out the healing and balancing of the five and later years. The open spiritedness of children senses. So ásanas, práòáyám, meditation, ethics, makes them naturally curious to try ásanas. Often and Áyurvedic life habits are the keys to a healthy they will want to follow along as parents practice childhood, and the foundations of a healthy and their ásanas. With a little encouragement and ed- balanced adulthood. ucation of physical, mental, and spiritual health, children will quickly take to the postures. Explain Part 7 the benefits of ásana in terms they can understand, Yoga for the Office according to their age (teenagers can be told of the reduction of acne, improved concentration, Unless a company has an and memory, etc.). Parents can help their young- exercise room, finding ad- sters attain these postures, making sure they do equate space and acceptance not strain or hurt themselves. for practicing yoga ásanas at work is unlikely. Yet, when stress becomes problematic, some To make the child’s ásana time more fun, par- stretching can be done surreptitiously. ents can do two things. First, keep the sessions short, allowing for the child’s attention span. To increase the sense of relaxation, aromather- Second, suggest that they pretend to be different apy can also be used. Place essential oils on the animals, and give them the animal names of the third eye or under the nose, or put a drop of oil on ásanas (e.g., lion, snake, cat, etc.). They can also a light bulb to let the aroma mildly permeate the pretend to be objects—e.g., the bridge. room (e.g., sandalwood for stress, frankincense for alertness). Aromas or fragrant flowers balance Práòáyama breathing exercises are also good one’s Áyurvedic mental constitution. The office for children to learn. As they learn to breathe dur- can also host negative ion-producing herbs and ing the ásanas, they will see how to take breaths plants (e.g., basil, corn plants, etc.). They promote from the lower abdominal cavity, rather than the clarity and freshen the air. Color therapy may also chest. be used. Colors also balance one’s emotional con- stitution. Paintings, rugs, flowers, wall paint, or Various forms of meditation can be introduced other small items harmonize one’s emotions. as well. Children can begin to understand that meditation means anything that makes the mind Below are eight modified ásanas that can be quiet and relaxed. Sunrises and sunsets, nature practiced—without being noticed—in the office. walks, and thinking of God are all helpful. If chil- Correct posture is always helpful. There are some dren understand the importance of setting aside a general guidelines for preventing excess stress. Sit up straight in your chair. Get up and walk around from time to time to keep the blood cir- 303

The Áyurveda Encyclopedia culating and the body loose. Open the window for site direction. fresh air. Breathe properly: slow inhalations and D) Repeat A. exhalations can help calm the mind and body, and make it more alert, and can be done without call- Benefits: Removes neck and brain tension. ing attention to yourself. Rubbing the neck, shoul- ders, back, legs, and face will also invigorate the mind and body; increase circulation, and remove muscle tension and mental stress. One can invent stretches as well. Lastly, persons can practice two mudrás: staring at the third eye, and a modified lion pose: 1) Staring at the third eye with the chin lock improves concentration and keeps the brain nec- tar from diminishing. The mind, neck, and upper back will release tension. 2) Sticking out the tongue (if it does not cause A-1 a scene), and/or making a yawning motion and facial contortions, will remove facial tension and keep wrinkles away. Those who can remove the left shoe in the of- fice may consider a modified Siddhásana/ Siddha Yoni Ásana. Sit in your chair and place the left heel against the perineum or female generative or- gan. This will close the first chakra and keep your life-force from escaping. This will bring about in- creased energy, balance, and concentration. 1. Head/Neck Stretches Method: A) Lower the chin to the chest and rest for a few A-2 seconds, gently raise it, then gently lean it back- A-3 wards. Hold for a few seconds and gently raise it upright. B) Turn the face to the left shoulder and gently lower the chin. Hold it for a few seconds, lift the chin, turn to look at the right shoulder and lower the chin again. Hold for a few seconds, slowly lift the chin and face forward. C) Face halfway between the front and left shoul- der position, gently lower the chin and hold this position. Slowly raise the chin and then lean the head back in the opposite direction (midway be- tween the back and the right shoulder). Hold and then return the head upright. Repeat in the oppo- 304

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha A-4 2. Chest Expansion Benefits: Releases stress from bad posture, tones (Modified Fish Pose) and loosens the spine, increases the flow of blood to the system; all this results in improved clarity and concentration. Method: A) Sit on the edge 4. Lower Back Stretch of a desk or the arm of a couch with the Method: arms behind the back Sit up straight and palms on the in a chair with desk or the chair’s hands on the arm. knees. Press the palms against B) Lean back- the knees, arch- wards and arch your ing and stretch- chest outward, slow- ing the lower ly breathing into the back. Concen- chest. trate on the lower back. Benefits: This stretch increases oxygen needed for (The chin lock concentration and for the removal of stress from can be also the upper torso, arms, and neck. done.) 3. Spinal Twist Benefits: This eases lower back pain and prevents the life energy from flowing out of the body. The Method: result is more energy and flexibility, improved Sit in a chair, with hands on the chair arms. Gen- concentration and clarity. tly twist to one side, and then the other. 305

5. Leg Stretches The Áyurveda Encyclopedia Benefits: Releases stress from the arms, shoul- ders, neck, and chest, caused by sitting, writing, poor posture, and work-related stress. Method: 7. Isometrics A) Stand up straight. Bend one leg until the ankle Hands: Place the left palm across the inside of can be grabbed from behind. Gently pull the ankle close to the buttocks. Inhale and feel the stretch. the right-hand fingers (palm to palm). Inhale and Repeat with the other leg. gently pull the left palm towards the body, stretch- B) Sitting in a chair, extend one leg forward, par- ing the fingers, hand, and wrist. Reverse the hand allel to the floor. Flex the toes up towards the ceil- positions and repeat. ing and then downwards. Slowly inhale and feel the stretch in the calves. Repeat with other foot. C) Slowly bend forward so long as you are com- fortable, letting head and hands hang freely. Feel the release of stress from the face, arms, back, and shoulders. Also feel the stretch in the back of the thighs. Benefits: Leg stretching increases flexibility and circulation in the legs, reducing stress caused by sitting and work-related tension. 6. ABC Stretch (Arm, Back, Chest) Benefits: This releases stress from writing, typ- ing, and clenching of hands. Method: Arms: Interlace fingers and clasp hands togeth- Interlace fingers behind the back, slowly inhale while straightening arms and lifting them up to er in front of the body. Push them together for the ceiling and expanding the chest (i.e., arching several seconds, pull them apart (hands remain the back). Hold and breathe normally. clasped). Try to lift one hand, then the other. Try to lower one hand, then the other. Stretch the arms outward and arch the back (caving in the chest) to stretch the pectorals and upper back. This can 306

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha feel as though the body were yawning. (One may Part 8 also keep the heel on the first chakra or, at least, Yoga for the Elderly contract the muscles in this area to prevent energy & Handicapped loss.) Benefits: Releases stress, tones muscles. Legs: A) Cross the left ankle Those who have been practicing ásanas since over the right. Try to childhood, teen years, or during their adulthood, lift the right foot up, as will find it easier to continue their practice into the left foot holds it in their later years. They can better gauge the need place. Try to pull the to take the postures more gently. When people feet apart while keep- over 60 begin ásanas for the first time, they need ing the ankles crossed. to start slowly and gently. They need to do modi- Try to push the left foot fied, less strenuous postures. toward the body while the right foot stops the When people live for 60 or 70 years without us- movement. Reverse the feet and repeat. ing stress-reducing methods, their bodies become B) Place feet beside one another and press the feet stiff and brittle. This is certainly not a description and knees together. of the ‘golden years.’ Yet, with even a little ásana Benefits: This stretch releases tension caused by practice, symptoms of old age begin to disappear. sitting, improves flexibility, and ease. Isometrics The body has amazing healing powers, and ása- are also very helpful on long plane flights to re- nas quickly begin to improve flexibility and to lieve stiffness. increase the vitality of physical and mental pow- Foot massage rollers are available at many health ers. People also have an increased interest in their food stores. A few seconds of rolling the feet on spiritual lives. the wood will provide passive whole-body exer- cise, a release of stress, and help alleviate all di- When first beginning the postures, the body feels gestive problems. very stiff. Massaging the body with oils and tak- ing a warm bath with Epsom salt will loosen the muscles. Alternatively, one may want to practice the ásanas in the afternoon when the muscles are already loosened from the mornings activities. Most of the postures discussed earlier will re- move symptoms of old age. Should they seem too strenuous, ásanas can be modified for practice while sitting on a sturdy chair, leaning against a wall or on a sturdy table. People who have physi- cal disabilities may work the parts of the body that are mobile, and even practice from a wheel- chair. For muscles that may have become limited 307

The Áyurveda Encyclopedia or even paralyzed, massage provides a passive Áyurvedic life habits, and sádhaná (meditation) form of exercise. The main rule for elders and during later years one will continue to heal, to physically challenged people is to be gentle; do avoid illness, to reduce the symptoms of old age, not force any pose beyond comfort. and to develop spirituality. Thus, Áyurveda helps make these years truly ‘golden’. Práòáyáma is also useful for improving the body and lungs, and mental and spiritual peace Part 9 (memory, concentration, and clarity). One’s Áy- Yoga for Digestive Disorders urvedic life habits (e.g., nutrition, herbs, color and aromatherapy, etc.) will further remove the limit- As discussed under the bow pose (p. 268), if the ing experiences of old age while helping develop navel becomes displaced it creates all types of di- longevity. Particularly, oil applications (abhyañ- gestive disorders. To determine if the navel is dis- gas) help strengthen muscles and bones, improve placed, one lies on their back with their legs ex- circulation and heart strength, remove arthritis tended straight out. Another person takes a string and other pains and diseases usually associated and measures from one big toe to the navel of the with old age, and regenerate the nerves and men- person lying down. Then, they measure from the tal faculties. other big toe to the navel. If the string differs in length then the navel is out of balance and can be Traditionally in India, age 60 was when people helped by these specific ásanas. completed their responsibilities of raising a fami- ly and making a contribution to society. Then they Here, 3 postures are discussed that will properly were given the time to explore their inner spiritual center the navel. By practicing these three pos- life. By age 70, they would naturally begin to real- tures for 3 to 5 minutes daily, for 3 days, the navel ize the illusory nature of life and wholeheartedly will be returned to its normal position. Proper di- seek God as the only true and eternal experience gestion will be noticed thereafter. worth having. So, meditation for persons over 60 will have a most profound experience. Retiring Bow from a job may mean an end of one career, but by no means does it mean that life is over. Another BEGINNER POSE phase of life, rich in spiritual development, is in the offing. Along with this is the ability for elder people to be counselors to the younger genera- tions who need life-experience guidance. Herbs that help slow and reverse the aging process include a¤hwagandhá, ¤ha´ka pußhpí, bráhmí, jaóámáñ¤hí, etc. These herbs increase memory, concentration, mind-body coordination, build brain and nerve cells and tissues, and pre- vent senility. Ghee, sesame oil, ¤hatávarí, etc., build and strengthen the ojas (life sap), immune system; nourish and moisten bones, preventing brittle- ness. Abhyañga, ¤hiro dhárá, ¤hiro basti, and body massage with sesame oil provide passive exercise, increases circulation, and help remove arthritis and other pains and stiffness. By beginning or continuing ásanas, práòáyám, INTERMEDIATE POSE 308

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha them together). C) Exhale, slowly returning to the prone position again. ADVANCED POSE Part 10 Medical Definitions The bow was discussed earlier. Parents can help babies and young children with the beginner’s bow. Throughout this section on yoga ásanas, physi- ological effects of the postures were explained. Method: For babies The more important systems and organs are fur- A) The child is placed on their belly with arms ther defined below in modern medical terminol- stretched over their head and legs straight out. ogy. B) Their wrists are gently pulled forward and up- ward so the upper torso is slightly off the ground Reticular Activating System: Controls the over- (i.e., the navel is still on the ground). This position all degree of central nervous system (CNS) activ- is held for 3 minutes—or until the child begins to ity. This relates to waking, sleeping, and clarity feel uncomfortable. (alertness). This system influences the thalamus and hypothalamus. Method: A) Lay on back with legs fully extended. Thalamus: Relays senses and connects with B) Bend one knee and place the foot across the many brain areas including the cerebral cortex, upper thigh of the extended leg. basal ganglia, hypothalamus and brain stem. It C) Gently press the bent knee to the ground and also senses pain, and is related to emotions and hold it for 3 to 5 minutes. memory. D) Release and extend the leg; repeat with the other leg. Hypothalamus: Affects behav- ior—emotions, the subconscious, Boat sensory-motor skills, intrinsic feelings of pleasure and pain, This is perhaps the most difficult of the three rage, fear. Affects physical func- postures; therefore, this pose is held only so long tions—body temperature, weight, blood pressure, as it is comfortable. Make sure to breathe during water metabolism, the cardiac system, urinary the pose. output, kidneys, hunger, sodium, negative ions, thirst, communicates with the cerebral cortex, pu- pil dilation, shivering, GI tract stimulation, thirst, satiety, sexual drive, alertness, body temperature, uterine contraction, and breast milk ejection. Method: Thyroid: Secretes the two main hormones that A) Lay on back with arms by the sides. Legs are regulate the metabolic rate and secretes a hor- fully extended and together. mone for calcium metabolism. It affects proteins, B) Inhale, then exhale, slowly raising the head cellular enzymes, growth, cholesterol, triglycer- and upper chest off the ground. Simultaneously, ides, phospholipids, arteriosclerosis, muscles, lift the legs slightly off the floor (also keeping sleep, sexual functions, blood flow, cardiac out- put, and body weight. It also affects liver/fat de- 309

The Áyurveda Encyclopedia posits, metabolic rate, respiration, carbohydrates, Suggested Reading vitamin metabolism, gastrointestinal functions, and the CNS . Gray, H. Gray’s Anatomy. Philadelphia, PA: Run- ning Press; 1974 Autonomic Nervous System: Partially or whol- ly affects—psychosomatic conditions, visceral Guyton, A. Textbook of Medical Physiology. Phila- organs, blood pressure, urinary bladder, GI tract, delphia, PA: Saunders Press; 1981. sweat, body temperature, bronchi, and kidneys. It also affects skeletal motor nerves, blood, mind, Jordan, S. Yoga For Pregnancy. New York, NY: nose, eyes, lungs, small intestine, colon, liver, gall St. Martin’s Press; 1987. bladder, and the pituitary gland. Iyengar, BKS. Light On Yoga. New York, NY: Parasympathetic Nervous System: This system Shocken Books; 1976. affects the iris/eyes, nose, lungs, liver, gall blad- der, and the male generative organ. Saraswati, Swami Múkíebodhándana, trans. Haóha Yoga Pradípiká. Bihar, India: Bihar School Endocrine Glands: The glands secrete hormones of Yoga; 1985. that affect growth, thyroid, pancreas, ovaries, tes- tes, parathyroid, placenta, RNA, gonads, antidi- Shivananda Yoga Center. Shivananda Companion uretic, and the pituitary. To Yoga. New York, NY: Fireside/Simon & Schus- ter; 1983. Pituitary Gland: This gland is connected to the hypothalamus. Most pituitary secretions are con- Tirtha, Swami Shankar Purushottam. Yoga Vani. trolled by hormonal or nervous signals from the Bayville, NY: Áyurveda Holistic Center Press; hypothalamus. Other secretions come from with- 1990. in the gland and release or inhibit secretions. It affects amino acids, carbohydrates, hair, gonads, Vasu, RBSC. (trans.) Gheranda Saåhitá. New breast milk, metabolism, milk, antidiuretic, thy- Delhi, India: Oriental Books Reprint Corp.; 1980 roid, growth, proteins, mammary glands, glucose, insulin diabetes, water metabolism, and kidneys. 310

Section 3: Therapeutics Chapter 10: Sound Therapy: Mantras, Chakras, & Music Like salt that is tasted in water though we cannot see it, so too, merging into Brahman we are everywhere, but we cannot see it. Vedic saying Chapter 10 Sound Therapy: Mantras, Chakras, & Music n the last chapter, we briefly discussed Guru Mantras sound (náda). In the present chapter we investigate the entire realm of sound as Mantra is that which saves us from the workings a healing therapy for physical, mental, and spiri- of the mind. Thought or meditation vanishes with the tual disorders. stopping of mental activities. With the stopping of All of life is vibration: color, matter, energy par- mental activities, yoga is ticles; even love has a vibration or feeling. The Ve- das state that creation arises from the first sound attained, which is nothing but self of the universe, the primordial sound Aum. The concentration or self centeredness. definition of mantra varies because there are so many types of mantras: Áyurvedic, astrological, Yoga Vani (Discourse 3) deities, seed (bíja) mantras, and the like. Many Life-breath—or Soul (Kuòæaliní £hakti)—is the books about mantras exist as well. A special group mantra, the savior of the mind, because mind is a of mantras are Guru mantras. These are words vibration of life-breath. When the life-breath flows enlivened by the spiritual teacher to awaken our through the sußhumòá (a mystical tube within the inner kuòæaliní ¤hakti and develop our spiritual spine) to the crown of the head, the mind becomes growth of Self-Realization. Different Gurus use fixed in the Brahmarandhra, within the crown different mantras; some use meaningless sounds, chakra (Sahasrárara), and it disappears, becom- some use musical sounds, some use the mantra ing calm, peaceful, or inactive. Thus, the mantra aum, aum namaà £ivaya, ha´g saà; and others is nothing but the breath of life. use name-symbol or deity mantras. It is believed This life-breath, when exhaled, makes the sound that any words the Guru speaks to a person are ‘Hang,’ and when inhaled, makes the sound ‘Sah’. mantras or awakeners of kuòæaliní. If the Guru This mantra occurs in all creatures 21,600 times says, “eat an apple,” that would be a mantra for daily over the entire 24 hour period. Those of keen that moment. Some gurus use only the playing of yogic awareness can actually hear this sound. music to realize the Divine. Some meditate on the This Gáyatrí or mantra is known as ajapa, and is Divine as unmanifest, formless. the giver of salvation to Yogis. Gáyatrí originates at the múládhára—or base chakra, has a dot- Sound itself belongs to the element of ether, the like appearance, and sustains the Self. Náda—or origin of all the other elements. By calming and sound—evolves from this imperceptible kuòæaliní awakening the inner self through sound, a person sprout. Yogis perceive this sound as a sprout from can calm, harmonize, and balance all the elements an invisible seed. As it moves to the navel, it can that are in his or her life. yogically be perceived as visible rumbling, as if from the clouds. It then moves up to the heart as  (“AUM”, THE 1ST SOUND OF THE UNIVERSE) unstruck sound, and is finally heard in the throat so as to produce all sounds, alphabets, words, sentences, mantras, scriptures, etc. So all mantras emanate from náda—or sound, originating at the 311

The Áyurveda Encyclopedia first chakra. Áyurvedic Healing Mantras Mantras, to be successful, must be enlivened Healing sounds balance both the mind and or animated; this occurs by waking the kuòæaliní body, as well as the spirit. Practitioners find that ¤hakti. Generally, it is believed that one needs a imparting Áyurvedic mantras helps heal their cli- Guru to enliven the word or mantra. Otherwise, ents. Mantras also help balance práòa, tejas, and everyone could refer to a book or go to a religious ojas. They help harmonize nerve tissue, and they service and feel the awakening of life within. clear subtle impurities from the nerves and náæís Some rare individuals, who have developed much (subtle channels). These mantras also aid one’s spiritual sincerity and earnestness, can enliven concentration and creative thinking. mantras for themselves, but this is rare. Both practitioner and client use the mantras In the book Yoga Vani there is a discussion of during a session. They empower all actions on a the benefits of name-symbol mantras. The impor- subtle level, infusing the cosmic life force into the tance of the mantra is the deity established by it. healing process. Generally, Váyu doßhas mentally Mantra is the attribute and deity is the goal. Just repeat mantras, while Pitta and Kapha doßhas as the term “sun” and its effulgence have a rela- may also chant them. Kaphas do particularly well tionship, so the mantra and its deity have a con- with chanting; it is suggested that they do so on a nection. Mantra and its deity meditation, bring daily basis. concentration through meditation, and the result is that the deity is revealed in the Soul. Aum: (long “ahh”, then ‘um’ as in home) Most important, for it represents the Divine Awakening Kuòæaliní word, serving to energize or empower all things Like a double-tongued snake, kuòæaliní (the and processes. This is why all mantras begin and essential life force) has two mouths: internal end with aum. Best for males. and external. One mouth is stuck in the internal sußhumòá (a spiritual tube, running up the spine) Uses: It clears the mind, opens náæís, and in- that leads to Self-Realization. The other mouth creases ojas. It awakens one’s práòa—or positiv- is open to the external passage. This is why we ity—needed for healing to occur. are aware of the world and why we breathe; and this is why we see the diversity of life. When, Ram: (“a” sounds like the “a” in “calm”) through the grace of a Guru, the kuòæaliní is Uses: Brings Divine protection (light and grace), awakened, it may appear as a flash of lightning. Once awakened, the kuòæaliní gradually rises up giving strength, calm, rest, peace; good for men- the sußhumòá. It cleanses karmic sludge out of tal disorders and high Váyu (e.g., insomnia, bad the spine and the chakras, just as a hot iron rod dreams, nervousness, anxiety, excessive fear, and cleanses the dirt from a hookah pipe tube. Persons fright); it strengthens ojas and builds the immune may have experienced quivering, shaking move- system. ments of the body, or suspension of breath during meditation. This is the experience of the kuòæaliní Hoom: ¤hakti cleansing the inner tube and chakras. Uses: It wards off negative influences, which are manifested as diseases, negative emotions, or black magic. Hoom awakens agni and promotes digestive fire. It burns up áma and clears channels; it increases tejas and mental perception, and it is sacred to £hivá as the sound of Divine wrath. 312

Section 3: Therapeutics Chapter 10: Sound Therapy: Mantras, Chakras, & Music Aym: Som: (as in home) Uses: Improves mental concentration, thinking, Uses: Increases energy, vitality, joy, delight, rational powers, and speech; awakens and increas- creativity, ojas; it strengthens mind, heart, nerves, es intelligence, mental and nervous disorders; re- and is good for rejuvenation and tonification ther- stores speech, communication, control of senses apies. and mind; is the sacred sound of Saraswati, the Goddess of Wisdom. £hrím: Mantras for the 5 Elements Uses: Promotes general health, beauty, creativ- ity, prosperity, strengthens rasa (plasma) and ¤hukra (reproductive fluids), and overall health and harmony. Hrím: One can strengthen the five elements through Uses: Cleanses and purifies, giving energy, joy, their mantras: Lam—Earth, Vam—Water, Ram— Fire, Yam—Air, Ham—Ether (“a” is a short and ecstasy. Although it initially causes atone- sound, like the “e” in “the”) and will strengthen ment; it also aids detoxification. the systems they govern. Krím: Lam: Root chakra, excretory system, stabilizes Uses: Gives capacity for work and action; adds Apána Váyu, grounds, stabilizes, calms, brings joy, happiness, and contentment. power and efficacy, good for chanting while mak- ing preparations. Klím: K+ Vam: Sex chakra and urogenital system; helps Uses: Gives strength, sexual vitality, control of balance water metabolism, gives creativity, fertil- ity, and imagination. emotions, increases ¤hukra and ojas. £ham: Mantra of peace (or ‘Aum ¤hanti, ¤hanti, Ram: (pronounced like “but”) navel chakra and ¤hanti’) solar plexus; increases agni, will, perception, en- ergy, and motivation. Uses: Creates calmness, detachment, content- Yam: Heart chakra and circulatory system; gives ment; alleviates mental and nervous disorders, energy and enthusiasm. stress, anxiety, disturbed emotions, tremors, shak- Ham: Throat chakra and respiratory system; ing, palpitations, and chronic degenerative ner- gives breath and práòa. vous system disorders. £hum: (as in ‘put’) Uses: Increases vitality, energy, fertility, sexual vigor, mantra for increasing ¤hukra. Kßham: Third eye (ajña) and mind; gives con- centration, peace, stability, and calm to the mind. 313

The Áyurveda Encyclopedia Aum: Head center, awakens deeper conscious- Hoom—restores nerve function and counters pa- ness, giving full expansion of consciousness. ralysis. Som—rebuilds cerebrospinal fluid Doßha Mantras Round and round the circle Completing the charm So the knot be unknotted Váyu: Mantras need to be soft, warm, soothing, calming. They should not be chanted aloud or for The crossed be uncrossed too long, as this may deplete their energy. Chant- The crooked be made straight And the curse be ended ing may be done for a few minutes, then contin- ued mentally. T.S. Elliot Precaution: Aum chanted in excess increases Váyu (air and ether). Part 2 Best: Ram, Hoom The Life-Breath & Chakras Pitta: Mantras must be cool, soothing, and calm- Life-breath is the main energy in the physical ing. body. All 14 sense organ energies are manifesta- Best: Aum, Aim, £hrím, £ham tions (i.e., eye, ear, nose, etc.) of the life-breath. The life-breath has different names when doing Kapha: Does best with chanting or singing; need- different functions, just as one person can be an ing warm, stimulating, and activating ones. employee, a parent, or a child. For example, when Best: Hoom, Aum, Aym the life-breath flows through the optic nerves in the eye, it has the function (energy) of vision. If the flow of life-breath is blocked, sight is im- paired. Thus, the various sense organs are infused by the one life-breath. Mantra Applications When the life-breath, which is drawn in differ- ent directions through the different channels, is For Practitioners: directed by yoga or union (devotional Sádhaná) 1. During the session, purify healing room us- to flow through the sußhumòá—or spiritual tube within the spine, Pure Knowledge is developed ing Aum and Hoom . and one gains Self-Realization. All the other chan- 2. Bring Divine light into room using Aum and nels are for enjoyment. Deep inside the sußhumòá lie the chakras (energy centers). They are visible Ram. only through the spiritual eye. 3. Chant mentally over the client to clear their psychic level using Aum. Some say there are 350,000 channels, some say 4. Energize the healing power of herbs or medi- 72,000 channels. There are 15 main channels; the 3 most important of which are discussed here: the cines using Krím or £hrím. sußhumòá, iæá, and pi´galá. For Clients: Sußhumòá is the most important channel, rest- They can make use of these mantras at home to ing in the spine at the back of the body. It is ex- perienced as brilliantly as the sun, moon, and fire; increase healing. possessing sattwa, rajas, and tamas. It begins at the chakra at the base of the spine, the múlád- For mental or nervous disorders: hára, and extends to the sahasrára— thousand- £ham—relieves pain and fever. petaled lotus at the crown of the head. Inside the 314

Section 3: Therapeutics Chapter 10: Sound Therapy: Mantras, Chakras, & Music sußhumòá is a finer náæí—or channel—called • One channels goes to the anus to purge. bajra. Bajra is seen like a blazing flame that en- • Two channels go to the genitals to excrete ters from the swádhißóhán lotus or sexual organ. Inside the bajra náæí is yet a finer náæí (chan- urine and one to discharge semen. nel) called chitrini. Chitrini is said to be as fine Below is a discussion of the experiences of the as a spider’s web. Along this náæí run the six lo- chakras according to Swámí £ha´kar Purußhot- tuses or chakras, extending from the base of the tam Tírtha, from his book, Yoga Bani (Instruc- spine (múládhára) to a little beyond the spiritual tions for the Attainment of Siddhayoga). eye—or ájñá chakra. Devotees or yogis are said 1st or Múládhára Chakra: Experience of this to be the only ones who see this náæí. Within the chakra brings fulfillment of all desires, reveals the chitrini náæí is still another náæí, the white col- whole universe, makes one versed in the £hastras ored Brahmanáæí. It is resplendent, running from (texts of wisdom), makes one pure and hale, and múládhára base chakra to the crown chakra, sa- is considered great among people. It is seen as hasrára. This náæí is seen as a flash of lightning fresh lightning. It is found at the base of the spine, and is the fountain of pure knowledge and eternal between the anus and genitals. delight. 2nd or Swádhißhóhána Chakra: Opening of this chakra annihilates passions such as pride. It is The iæá náæí (sometimes called the moon chan- found at the root of the genitals. nel) begins from the múládhára lotus. It is found 3rd or Manipúra Chakra: Located at the root on the left side of the spine and encircles the of the navel. Opening of this chakra gives one the chakras. It ends above the ájñá or spiritual lotus, ability to create, preserve, and destroy; speech to the extremity of the left nostril. Pi´galá (some- never fails this person. Concentration on this times called sun channel) begins similarly on the chakra increases digestive power. It eases diffi- right side. It goes on and ends similarly to the iæá, cult breathing. Excess Kapha is removed from the ending above the extreme right nostril. Breath body. One also can hear inner sound (náda) by generally flows through the right or left channels; concentrating here. rajas or tamas prevail respectively. Through de- votional sádhaná, life-breath flows through the sußhumòá (sattwic predominance), the mind be- comes concentrated, and real meditation begins. The remaining 12 major channels begin mostly at the navel: • Two channels go to the eyes. 4th or Anaháta Chakra: At the heart, when • Two channels go to the ears. opened, grief and fear vanish through the grace of • One channel goes to the extremity of the the Holy Preceptor. One also can hear the Ha´gsaà mantra, and the heart’s desires are fulfilled. One nose. gains command over speech, controls all senses • One channel goes to the stomach to digest and passions, can enter other bodies, and can cre- ate, preserve, and destroy this world. four kinds of food (masticated, sucked, licked, 5th or Vißhuddha Chakra: Located in the throat, drunk). once opened, if the yogi is angered, the three • One (Saraswati) goes to the tip of tongue, re- worlds are shaken. One becomes a poet, a wise sulting in perception of taste and expression person, peaceful in mind, is free from disease and of words. sorrow, and is long lived. • One channel produces sneezing. • One channel moves from the throat, taking the • essence of food to the brain. (From the navel, 3 channels go downwards as well). 315

The Áyurveda Encyclopedia 6th or Lalaná Chakra: Located in the palate, if Our sages developed music from time immemorial concentration on this chakra occurs, fever, Pitta for the mind to take shelter in that pure Being, which insanity, and the like are cured. stands apart as one’s true Self. 7th or Ájñá Chakra: Located in the middle of Real music is not for wealth, not for honors, the brow, once opened, annihilation of desires oc- or not even for the joys of the mind - curs. One becomes equal to Brahmá, Vißhòu, and it is one kind of yoga, £hiva. Food is taken in smaller quantities, and one a path for realization and salvation, passes less stool and urine. This chakra is also to purify your mind and heart called the heart. Above the ájñá is the confluence and give you longevity of iæá, pi´galá, and sußhumòá (discussed above). Ali Akbar Khan 8th or Manas Chakra: Found a little above the Part 3 Music Therapy ájñá. Here is the inner Soul, as knowledge and the knowable. One can see the letter aum. From the earliest days in India, music was another 9th or Soma Chakra: Located a little above ma- form of attaining spiritual nas, when open, a person gains patience, grief- union, practiced by musi- lessness, stability, gravity, concentration, and cians without any thought other similar mental strengths. of worldly gains. Music was found in the temples, sung as Just above this chakra is the region of no sup- bhajans (devotional songs) in port. Here air becomes stable without breathing áßhrams, and used by saints or holding breath. Here all sense of physical ex- as a means of expression. Yet it was also found istence vanishes. Perception of the eternal Self in the theater and the army tents. In short, mu- as most beautiful, pure and serene is then expe- sic was a path for the musically inclined to reach rienced. Everything is the Self and the Self is ev- God. The music teacher was the guru. By follow- erything. ing the guru’s musical instruction, the student or disciple also learned a spiritual lesson. The musi- Sahasrára Chakra: Beyond all chakras, the place cal path towards Self-Realization was one lack- of supreme perception, the site of Self-absorption ing intellectual analysis or discussion. Merely (Nirbikalpa Samádhi), persons experience the by playing music, one would gradually merge stopping of all sensory functioning. The devotee with the eternal Divinity. The basic learning pre- is united with the One Universal Soul or Brahmá. cept was, “¤hikßha, díkßha, paríkßha”: learning, Lassitude, decrepitude, and other diseases disap- dedicated practice, evaluation. Below is a dis- pear, and one feels supreme delight. One experi- cussion of classical North Indian music. ences Nirvana £hakti, mother of the three worlds. In utmost intimacy, She is thus experienced. No The traditional learning method was to live words can describe this experience. One experi- near the guru’s home and spend each day in the- ences only vital force in various forms. Only new ory, vocal music classes, and so forth. Like all knowledge occurs, no physical attributes are no- forms of Vedic learning, originally the teaching ticed. of music was an oral tradition, passed on from teacher to student. The teacher was always there to correct the student’s performance or under- standing of the music (rags—a melody base or form over which the musician may improvise). Students practiced small sections of the mu- sic until they gradually learned the entire song. Today, unless one lives in India, finding such a teacher with whom to study is difficult. In the Unit- 316

Section 3: Therapeutics Chapter 10: Sound Therapy: Mantras, Chakras, & Music ed States, although there are teachers with whom Rag times are also adjusted for seasonal chang- persons may study (usually for hourly classes), it es. Some rags are very specific. Some are played is more likely that the aspiring musician will re- when the first ray of the sun is seen (i.e., rag Ahir sort to books, audio tapes, and video cassettes that Bhairav). Others are played when the sky first are available for self-instruction. An extremely de- reddens in the late afternoon (i.e., rag Purvi). Still voted musician can study with some of the great others are performed when the first candles are lit Indian virtuosos who live in or visit the US. in the evening (i.e., rag Bhimpalashri). Some rags are played at different times of the day (during the The Indian music scale has certain similarities to morning, afternoon, evening, and night). Western music. Rags emote many moods and effects; joy and Sanskrit English Sanskrit English love, pathos, compassion, or sadness. Other emo- tions include heroism, courage or valor, merri- Sa C Ma F# ment and laughter, wonder or surprise, anger or re C# Pa G rage, disgust, fear. Re D dha G# ga D# Dha A Today, many Indian and American musicians Ga E ni A# are blending the classical Indian music with jazz ma F Ni B or new-age music, and developing unique new sounds. The serious musician should read The Classical Indian music (rags) has a great Classical Music of North India, by Ali Akbar depth of healing and mind-balancing abilities. Khan. Another source of Indian music training Each rag has its own mood, its own time of day, is the out-of-print collection of audio lessons, and its own season in which to be played. Learning Indian Music, by Ravi £hankar. Audiotapes and CD’s of these classical rags Music is rhythm; in tune, are available through Indian grocery stores and through the Ali Akbar College in San Francisco, it gives you food for your soul California. Rags are useful in helping attune one- Ali Akbar Khan self to the natural rhythms of the day and season, and enhance meditation and peace of mind. About 75,000 rags exist, grouped under 10 par- Once King Akbar asked his court ent scales, but each musician will have their own musician ‘Tansen’ to bring his teacher, interpretation of the songs. The original treatises Swami Haridass’, to sing for him. The of classical Indian music are Nátyaßhtástra, Nára- musician said that Akbar would have to dakßhiksa, Dattilam, Bridahhesi, and Sangítarat- visit the forest because Swámijí did not nákara. visit anyone. Further, Akbar had to dis- guise himself as a servant. In the pres- Each rag has a time of day or season associated ence of the Swami, the musician inten- with it. Rags are usually based on 3-hour intervals tionally sang a rag incorrectly, and the (prahars or watches). Swami sang it to show him his error. The musician then turned to the king Midnight - 3:00 a.m. Noon - 3:00 p.m. and said, “I sing for men, but Swámijí 3:00 a.m. - 6:00 a.m. 3:00 p.m. - 6:00 p.m. sings only for God.” 6:00 a.m. - 9:00 a.m. 6:00 p.m. - 9:00 p.m. 9:00 a.m. - Noon 9:00 p.m. - Midnight 317

The Áyurveda Encyclopedia Sample of Classical Indian Instruments Dhapli Duff Flute Shahnai Sitar Mridangam Tabla Dholak 318

Section 3: Therapeutics Chapter 11: Color and Gem Therapies People are bound by rites and freed by knowledge, thus the sages have known this truth do not perform rites. Upanißhadic wisdom Chapter 11 Color & Gem Therapies erbs and food bring balance through the activity, and most of all, energizes blood sense of taste. Abhyañga achieves bal- (Ranjak Pitta). However, if colors inappropriate ance through the sense of touch. for the constitution are used, they weaken the cir- Aromatherapy heals through the sense of smell. culation, depress the appetite, increase toxins in Color therapy balances the doßhas (mentally or the blood, or cause mental hyperactivity. Colors psychically) through the sense of sight. Colors act like gems; they strengthen the aura and astral are absorbed primarily through the eyes or Alo- body. This is the realm of pure color, and is suit- chak Pitta (and secondarily through the skin or able for subtle or spiritual healing. Bhrájak Pitta). It is a crucial part of subtle mental and práòic life-force nutrition as it energizes the Applied Color Therapy nerves (which stimulate the mind). Besides ab- sorbing colors, the mind and body produce them The use of colors in one’s daily life adds psy- as well, adding the powers of digestion. chological harmony and peace of mind. Below are various methods of how color therapy is used. Tejas: Mental fire, or tejas, is the major realm that color therapy affects most. Bright colors in- Since color is so important, crease tejas, and dark colors diminish it. Howev- -Use colored lamps, either by placing colored er, if colors are too bright, tejas becomes burnt out glass over light bulbs or by buying colored bulbs. (psychedelic drugs have this affect also), and dis- -Use soft lights instead of fluorescent or neon. harmonious or clashing colors derange tejas. So -Use full-spectrum lights in the winter (when tejas can be balanced by the right use of colors. there is less sunlight) to alleviate depression. To increase tejas, one meditates on a ghee flame -Use mild and harmonious shades. or golden light. White or deep blue color reduces -Bathe the whole body or specific parts with excess tejas, and green balances it. various colored lights. For example, use dark blue light for inflammation, infection, or rheuma- Just as the choice of foods either balances or toid arthritis on the hands (use smaller bulbs for deranges the body’s health, one’s choice of colors application on specific sites). acts similarly. Colors provide emotional strength -Choose the colors of your surroundings— and creativity. If misused, colors can cause a dis- clothes, home furnishings, car, office, bedroom— turbance or depression (i.e., bright colors stimu- with care. late emotions and energy, dark colors suppress -Note exposure to colors in nature: sky blue, emotions and reduce energy—although they can ocean blue/green/ turquoise, white snow or moon- also calm certain individuals). Healing psycho- light, plush green trees, shrubs and grass; colorful logical diseases is greatly assisted through color flowers; meditate on colorful flowers such as a therapy. white lily, red rose or hibiscus, yellow chrysan- Physically, color stimulates digestion, circula- tion, improves vitality, increases overall physical 319

The Áyurveda Encyclopedia themum, or sunflower, blue iris. Tamasic colors are brown, black, and gray. -Meditate on stained glass, art, mandalas. White and black are not really considered col- -Visualize colors in your mind. Nature’s own colors are the most beneficial, nour- ors, but the polar opposites of light and dark, from ishing and strengthening which color is produced. Below is a list of colors. When healing, one should use primary colors in their most characteristic shades. The Use of Colors Color Therapy, Spirituality and Astrol- ogy Color therapy affects the mind more than it af- fects the body. Thus, there is greater consideration Vedic scriptures state that what is in the heavens of the sattwic, rajasic, and tamasic effects of col- and on the earth is also in humans. Furthermore, ors, even more than their effect on the physical since humans, mother earth, and the universe are constitution. interrelated, they are linked together like strands of a web. Thus, it is natural to find a connection Sattwa: All colors have shades that are sattwic, between colors, the heavens, and their effects on rajasic, or tamasic, so it is important to use only humankind. the sattwic shades—those shades that bring joy, harmony, and serenity. The best colors are white, In the Vedic texts on astrology (Jyotißh) and gold, violet, and blue. architecture (Vástu £hástra), the colors are an- other name for different deities. The 7 colors of Rajas: Colors—bright, loud, flashy, artificial the spectrum (red, orange, yellow, green, blue, in- (i.e., neon signs), and rajasic shades—bright, digo, violet) are said to be the 7 rays, or deities, of metallic, penetrating, are sometimes useful when the sun (Súrya), only in the reverse order. there is low or inert energy. Combinations of op- posite colors can also be too stimulating and irri- According to Vástu £hástra, through proper po- tating (i.e., blue/yellow, red/green). Rajasic colors sitioning of one’s house and building materials, are yellow, orange, red, purple. the seen and unseen solar rays (i.e., colors) posi- tively affect the dweller’s health. It is a fascinat- Tamas: Colors are dull, dark, turbid, and mud- ing field of study in itself (see Chapter 27). dy (i.e., stagnant green). They cause the mind and senses to become heavy, inert, and congested. 320

Section 3: Therapeutics Chapter 11: Color and Gem Therapies Gray Uses: Gives objectivity, neutrality, reduces emotion and sensation Precautions: Can be depressing or devitalizing Brown: Uses: Grounds, stabilizes, neutralizes Earthy Precautions: May make one’s personality coarser Red K- V+ Uses: Warm shades-energy, warmth, strengthens the heart, blood, circulation, will, energy (in excess) Pitta/ Agni/Tejas + Precautions: Promotes hostility, anger, violence, (the strongest of all colors), used with black, creates rajasic and tamasic effects Orange: Uses: Energizing, intelligence, illumination, paralysis, thyroid, menstrual VK- P cramps Precautions: On a lower level, it can aggravate the second or sex chakra Yellow: Uses: Motivation, energy, clarity, communication, nervous system, arthritis, VK- P+ brain Precautions: May make one superficial or hyperactive Green: Uses: Harmonizes, life-giving, calms the mind, nerves, fever, acidity, headache; VP- balances the metabolism, stabilizes weight, tones liver and spleen; pituitary K+ (in excess) Precautions: Increases Kapha when used in excess Spiritual Uses: Promotes solitude, meditation, and independence Blue: Uses: Helps reduce tumors, congestion, fevers, and infections (natural antibi- V- (sky blue) otic), neutralizes anger and hatred, cools the mind and eyes, sleep, pineal gland PVK+ (in ex- Precaution: Excess blue can make one overly cold-natured cess) Uses: Gives authority, prestige, and distance, reduces heart pain, stiffness, cysts Purple: Precautions: May stagnate or suppress emotions-especially anger Violet: Uses: Detachment and devotion, antibiotic, builds white corpuscles in spleen Precautions: Same as purple Gold: Spiritual Uses: Increases Self-consciousness VK- P+ Uses: Harmonizes the mind and strengthens the heart, ojas, immune, endocrine systems White: Spiritual Uses: Promotes purity, virtue, spirituality VP- K+ Uses: Nurturing, heals fevers, infections and pain, calms the heart, mind, nerves and emotions, promotes vitality and supportive feelings Precaution: In excess causes passivity, lethargy, hypersensitivity, and inhibitions Black: Spiritual Uses: Spiritual color for some religions/sign of death for others PVK+ Uses: Promotes resistance, obstruction, opposition, enmity, hatred wards off and distances negative emotions Precaution: Increase fear and suspicion and paranoia V = Váyu, P = Pitta, K = Kapha ‘-’ means reduces; ‘+’ means increases 321

Váyu The Áyurveda Encyclopedia Pitta Kapha Balances: Gold, red, orange, yellow, white, emerald green, sky blue, pink Aggravates: Overly bright, flashy colors (red, purple), overly dark colors Good Shapes: Round, soft, square, balanced Balances: White, green, blue, mild, pastels Aggravates: Reds, oranges, yellows, golds Good Shapes: Avoid angles, sharp or penetrating forms Balances: Reds, golds, yellows, oranges are most balancing Aggravates: Whites, pinks, other whitish colors Good Shapes: Pyramid, angular; avoid vertical, round, or square Astrological-Gem Therapies The ancient Áyurvedic researchers studied heal- All human activities are meant for the ing properties of gems, and found that different happiness of all living beings; stones created different effects in the human body. such happiness is based on dharma, The planets were seen to have corresponding col- (righteousness). Hence, everyone is ors. The color or vibration of the gems affects the advised to always be righteous. human body. They absorb and reflect (like a fil- - Aßhóáñga H^idayam ter) the planetary rays or vibrations. Thus, gems Sú: Ch. 1; ver. 20 relate to specific energy waves. It was found that the gems associated with each planet have vary- ing wave lengths. Part 2 Gem Therapy The planetary vibrations are negative, while the radiation of the stones is positive. When the posi- Jyotißh is the Vedic as- tive and negative vibrations are combined, they trological system, of which are neutralized. Just as an umbrella or sun screen Áyurveda was once a part. protects one from the sun, so gems protect one This astrological system from the influence of the planets. notes that gems are related to the various planets and produce a balancing ef- In ancient Vedic texts, like the Brihat Samhitá, fect to counter specific diseases. It is a primary the origin and healing powers of various gems are method of a Jyotißh astrologer’s therapeutic mea- discussed. Persons may use substitute stones in- sures to heal physical, mental, and spiritual situa- stead of the more expensive gems. Red garnet can tions, based on one’s astrology chart indicators. It replace ruby; moonstone can replace pearl; jade, is known that planets produce effects in humans. peridot, or green tourmaline can replace emerald; For example, the full moon not only causes high and yellow topaz or citrine can replace yellow tides, but also affects the emotions of some peo- sapphire. ple. The gemstones were studied and used to neu- tralize these effects. In the Áyurvedic tradition these stones are planetary stones, the doßhas, and the 322

Section 3: Therapeutics Chapter 11: Color and Gem Therapies diseases used to balance the three doßhas and to heal they balance specific diseases. The chart below shows the planetary stones, and the diseaes they balance. Planet Wave Length Gem Wave Length Sun (Surya) 65,000 Ruby 70,000 Moon (Chandra) 65,000 Pearl 70,000 Mars (Mangal) 85,000 Red Coral 65,000 Mercury (Buddha) 65,000 Emerald 75,000 130,000 Yellow Sapphire 50,000 Jupiter (Guru) 130,000 Diamond (Clear Zircon) 60,000 Venus (Shukra) 65,000 Blue Sapphire/ 79,000 Saturn (Shani) Amethyst/Lapis 35,000 Gomedha (Golden 70,000 Rahu Hessonite Garnet) 35,000 Cat’s Eye (Chrysoberyl) 70,000 Ketu Precautions: The gems have been found to have side effects depending upon birth sign and planetary placement. This is especially true of blue sap- them internally (after a long heating process to or phire. Different astrologers have different criteria throat chakras, and rings with different gem-make to judge contraindications. Avoiding gem therapy, them safe), or as gem tinctures. Stones should be unless properly advised, may be best. worn on various fingers, as the worn as rings and pendants are mounted so as to elements dictate. Jyotißh suggests wearing gems, and ingesting touch the skin. Pendants should touch the heart 323

The Áyurveda Encyclopedia Planet Gem Helps Heals Sun Ruby/ Red Váyu/Kapha heart, spleen, hypertension, infections, fevers, bile, hot temper, impatience, brain, heart, acne, low energy, poor (Surya) Garnet Váyu/Pitta circulation, edema, eyesight, bones, arthritis Moon Moon- Pitta infertility, kidney, lung, mental disorders (Chandra) stone/ Pitta-mind Pearl Váyu/Kapha fevers, inflammations, ulcers, bleeding disorders, weak Mars Red Coral muscles, liver, small intestines, vitality, accidents (Mangal) Váyu/Kapha Mercury Green vertigo, giddiness, mental disorders, stuttering, memory (Buddha) Gems Váyu/Pitta loss, anxiety, nervous indigestion Yellow Jupiter Gems All weak immune system, tumors, arterial circulation, weight, (Guru) All jaundice, liver, abscess, pancreas, nerve and gland dys- function Venus Diamond/ immune, reproductive, and urinary systems, kidneys, in- (Shukra) Clear fertility, weak bones, anemia Saturn Zircon (Shani) Blue weak bones, nerves, vitality, constipation, epilepsy, paraly- sis, cancer, immune diseases Rahu Sapphire/ Amethyst/ nervousness, indigestion, loss of coordination, mental disorders Lapis Gomedha poor digestion or circulation, bleeding, weak muscles, nervous system, cancer, paralysis, immune diseases Ketu Cat’s Eye Each finger is related to one of the five ele- Vedic Origin of Gems ments. The pinky is earth, the ring finger is water, the middle finger is air, the index finger is ether, The Garuda Purana, an ancient Vedic text, in- and the thumb is fire. The planets correspond to cludes a discussion of the science of gemology. this system as well: Mercury—earth, the sun or This mythologically-based story may have se- moon—water, Saturn—air, Jupiter—ether. No mantic parallels in modern scientific terminology, specific planet rules the fire. Precious gems are just as the seven deities of the sun are analogous worn as rings in 2-carat (minimum) and 5-carat to the seven colors of the spectrum (red, orange, pendants. Substitute stones are worn as rings in yellow, green, blue, indigo, and violet) in Vedic 4-carat (minimums) and 7-carat pendants. Deter- Astrology. Thus, it is hoped that interested read- minations of planetary therapies are made differ- ers will seek out the parallels between these Ve- ently than in Western Astrology. dic descriptions and modern science, rather than doubt its authenticity merely because of the use of words like “gods” and “demons.” Once, a very powerful demon, Vala, caused trouble for all the gods in the universe. After 324

Section 3: Therapeutics Chapter 11: Color and Gem Therapies much hardship the gods developed a plan to cap- they are taken alone, sometimes they are mixed ture Vala and kill him. Once dead, Vala was cut with herbs. Gem ash (bhasma) is more costly than into pieces. His limbs were transformed into the herbs, but healing is quicker. Currently, they are seeds of precious gems. All the creatures of the not imported into the United States due to the lack universe rushed to gather the gem seeds. In the of understanding of their safety. clamor some of the seeds fell to earth, dropping into rivers, oceans, forests, and mountains. There Key to abbreviations: they developed into mother lodes. V = Váyu; P = Pitta; K = Kapha. ‘+’ means increases the doßha; Vala’s blood became ruby seeds and fell over In- ‘-’ means decreases the doßha dia, Burma, Afghanistan, Pakistan, Nepal, Tibet, Sri Lanka, and ancient Siam. His teeth became pearl seeds that spread Ruby VK- P++ throughout the oceans of Sri Lanka, Bengal, Per- Uses: Strengthens the heart and will, improves sia, Indonesia, and other bodies of water in the southern hemisphere. digestion, circulation, agni fire, and energy; pro- motes independence, insight, and power, Gem of The skin of Vala became yellow sapphire seeds, the kings. plummeting mainly to the Himalayas. Vala’s fin- gernails became hessonite garnet seeds that fell Worn: Usually set in gold and worn on the right- into lotus ponds of Sri Lanka, India, and Burma. hand ring finger. His bile became emerald seeds and fell into Ash: (Manikya bhasma) Actions: Stimulant, the mountain ranges of modern day South Af- nervine. rica, South America, Afghanistan, and Pakistan. Vala’s bones became diamond seeds. His war cry Uses: Heart tonic for weak heart, nerves, and became the cat’s-eye gem seeds. Blue sapphire general debility. seeds were transformed from Vala’s eyes. Coral Pearl VP- K+ seed was transformed from his intestines. Vala’s toenails became red garnet seeds. His body fat be- Uses: Gives the body fluid, nourishes tissues came jade seeds. Quartz crystal seeds were trans- and nerves, strengthens female reproductive formed from his semen. Vala’s complexion was system, improves fertility, and calms emotions. transformed into bloodstone coral seeds. Worn: Usually set in silver and worn on the left- hand ring finger. Gem tinctures are prepared like herb tinctures. Ash: (Moti bhasma) Gems are soaked for some time in a 50% - 100% Actions: Tonic, alterative, sedative, nervine, alcohol solution. Diamonds or sapphires (hard antacid. gems) are soaked from one full moon to the next Uses: Hyperacidity, ulcers, nose bleeds, cough- full moon (one month). Opaque stones—pearls, ing blood, liver, kidney, nervous excitability, coral (soft stones)— are soaked for shorter time hysteria, general tonic for woman and infants. periods or in weaker solutions. Red Coral Harmonize P V- K+ in excess Uses: Strengthens blood, reproductive system, Below is a list of gems, their related doßhas, gives energy, calms emotions, aphrodisiac, im- and their uses. Special Áyurvedic preparations proves capacity for work, builds flesh and mus- exist in which gems are burnt into ash. This re- cle—especially for males; gives courage. Worn: moves their harmful effects, enabling them to be Set in silver and worn on either ring or index fin- ingested. Traditionally, gems were crushed and/or ger. burnt in long processes to make ash. Sometimes Ash: (Pravál bhasma) Actions: Alterative, antacids, tonic. 325

The Áyurveda Encyclopedia Uses: Cough, asthma, swollen glands, hyper- age in which it is believed we live. acidity, impotence, bleeding from the lungs, ane- Worn: Set in gold, worn on the middle finger. mia, sexual debility. Ash: Not used. Emerald V= P- K+ Cat’s-eye (Chrysoberyl) VK- P+ Uses: Promotes healing, energizes breathing, Actions: Nervine, stimulant. strengthens lungs, increases mental flexibility and Uses: Stimulates tejas, promotes psychic and adaptability (calming agitation), regulates nervous system, helps stops nerve pain, improves speech spiritual perception, mental disorders, stone of and intelligence; cancer, degenerative diseases. seers and astrologers. Worn: VK-set in gold; P-set in silver, worn on the middle or pinky finger of either hand. Worn: Set in gold, worn on the middle finger of Ash: (Panna bhasma) the right hand. Ash: Not used. Actions: Nervine, alterative, tonic. Quartz Crystal VP- K+ Uses: Nervous and general debility, neurasthe- nia, heart tonic, asthma, ulcers, skin diseases, Action: Similar to diamond but much weaker. fevers, infections, children’s tonic. Uses: It is considered a stone for Venus, and be- ing cloudy or milky, a stone for the moon also. Yellow Sapphire VPK= V— P+ in excess Precautions: It amplifies the existing emotions, Uses: Best stone for promoting health, increas- leaving one open to impressions, so purifying and energizing it is used regularly with mantras and es ojas; diabetes, all wasting diseases, convales- sádhaná (meditation) is necessary. cence, regulates hormones, energy, vitality. Ash: Rock crystal (Sphatika bhasma) Actions: Alterative, hemostatic, tonic. Worn: Set in gold, and worn on the index fin- Uses: Bleeding disorders, anemia, chronic fever, ger. jaundice, asthma, constipation, general debility. Ash: None. Diamond VP- K+ Mineral and Metallic Bhasmas Uses: Strengthens the kidneys and reproductive Many mineral and metal bhasmas also exist and system, enhances ojas, gives beauty, power charm, are used for a variety of health disorders. They enhances creativity, protects life from diseases. are more powerful than herbs and have a faster healing action. Bhasmas need to be obtained from Worn: Set in white gold and worn in the middle only the most reliable pharmacies. If they are im- or little finger. properly burnt one can develop severe illnesses. Currently, the United States and a few other coun- Ash: (Híra bhasma) tries are not aware of the non-toxic healing prop- Actions: Tonic, nutritive, aphrodisiac. erties of some of the bhasmas such as lead, tin, Uses: Gives strength, firmness, protects life, in- and mercury. creases sexual power and ojas; chronic and wast- ing diseases (i.e., diabetes, TB), preserves life in difficult diseases (e.g., cancer, AIDS). Substitute: Zircon ash (Vaikrant bhasma). Hessonite Garnet (Golden variety-Gomedha) VPK= Uses: Good balancing stone, calms nerves, qui- ets mind, relieves depression, recommended for almost everyone as it is removes illusion (maya), and negative astral forces that are due to the dark 326

Section 3: Therapeutics Chapter 11: Color and Gem Therapies Herb-increasing Properties Nervines and harmonizing herbs: Properties in- of Gems & Their Tinctures creased by taking emerald tincture or also with wearing the stone or its substitutes. Hot and spicy herbs: Properties increased by using ruby tincture, or along with wearing ruby Stimulants and aphrodisiacs: Properties in- gems or substitute stones. creased by using with red coral tincture or with wearing the stone. Tonic and rejuvenative herbs: Properties in- creased with yellow sapphire or yellow topaz Emmenagogues and reproductive tonics: Prop- tinctures or along stones or substitutes. erties increased by taking with diamond tincture or by wearing a diamond or its substitutes. Blood cleansers, cool, detox liver, remove tu- mors: Properties increased by taking blue sap- Demulcents and nutritive tonics: Properties in- phire tincture or along with wearing the stone or creased by taking with pearl tincture or by wear- its substitutes (i.e., amethyst). ing pearl or its substitute. 327

The Áyurveda Encyclopedia 328

Section 3: Therapeutics Chapter 12: External Influences: Lifestyles, Seasons, Exercise When one realizes Brahman, what is there to realize, and who is there to realize it? Upanißhadic wisdom Chapter 12 External Influences: Lifestyles, Seasons, Exercise ealth prevention, in holistic terms, means creases one’s delight in eating; it also prevents a balancing one’s whole life. Thus, beyond dry throat, cracked lips, and loose teeth (also see considering one’s physical, mental, and Chapter 19). spiritual (inner) health, external situations of life- Eye Wash using cool to lukewarm water im- style and environment are also examined for their proves vision and all eye disorders, and refreshes effects on health. the mind (also see Chapter 7). Morning & Evening Routine Oil Head Abhyañga using bráhmí oil (VPK=) or sesame oil (Váyu), canola oil (Kapha) [ideally ‘Cleanliness is next to Godliness,’ as the saying warmed], to avoid headaches, gray and falling goes. The ancient Áyurvedic texts placed great hairs; it improves sense organs, promotes cheer- emphasis on the daily cleansing ritual. Below are fulness, and a pleasant glow. Sleep becomes sound some major suggestions. and one feels happier. (Numerous oil abhyañgas are discussed in Chapter 7.) Evacuation of bowels and urine is best done in Oil Ear Abhyañga A drop or two of vegetable the squatting position as the organs are aligned for glycerine, bráhmí, or canola oils rubbed into the the easiest release of waste (malas). This position ear holes heals and prevents Váyu ear and hear- also helps dispel gas. ing diseases, stiff back, neck, and jaw. This can be done several times a week (see Chapter 7). Water (cool) instead of, or poured on toilet pa- per, is gentler to the anus. Oiling the anus after Oil Body Abhyañga anointing the body with the bathing is also healthy; it prevents drying. same warmed oils used for the head, the body be- comes firm, smooth-skinned, free from Váyu, and Brushing with astringent, pungent, and bitter tolerant of exertions and exercise. It is suggested roots (or twigs made into brushes), twice a day, especially to balance the sense of touch (Váyu), without injuring gums. Flossing is important and as discussed in Chapter 16. Adding medicated oils herbal tooth powders are also beneficial. such as mahánáráyan and daçhmúl to the base oil further nurtures tissues, and draws toxins out of Scraping the root of the tongue with instruments the body. If digestion becomes sluggish due to oil of gold, silver, copper, tin, or brass. Curved U- application, the number of oil abhyañgas and the shaped metal strips or spoons are used. Scraping amount of oil used are reduced. removes obstructions in respiration. By scraping the whole tongue, one releases repressed emo- • A Váyu abhyañga includes the feet, lower tions. Scraping the tongue is also done upon wak- back, colon area, neck, shoulders, and head. ing each morning. • A Pitta abhyañga includes the chest, the area Gargling with water or oil in the morning after of the back behind the heart, and head. brushing and scraping, improves voice, jaw, in- 329

The Áyurveda Encyclopedia • Kapha abhyañga covers the lower abdomen, longevity. It protects against enemies and destroys chest, throat, and sinuses. fears. • Foot abhyañga removes coarseness, stiffness, 4:00 a.m. The práòa (vital air-force) is said to roughness, fatigue, numbness, sciatica, vein be purest at this time of day. Thus, it is good for a and ligament constriction, cracks; it also im- walk and for sádhaná (meditation). proves vision and sleep. Since all the organs of the body have nerves extending to the feet, Sunrise is a good time to have the eyes in the the entire body is exercised through foot ab- direction of the first rays of sunlight (though not hyañga. looking directly at the sun). This exercise im- proves one’s vision and vitality. Marma abhyañgas Oil abyañgas described in Chapter 7 produce positive effects that heal and Sunlight is important to receive daily, if possi- keep persons balanced. Heaviness, itching, dirt, ble. Taking in sunlight in the winter is more diffi- anorexia, sweat, and odor are removed. cult because it is colder and there is less sunlight. During summer the sunlight is best in the early Bathing (or a shower) is purifying, an aphrodi- morning or late evening, not in the intense heat siac, promotes life, removes fatigue, sweat, and between 11:00 a.m. and 2:00 p.m., when the sun dirt; rejuvenates, promotes ojas. Cleaning feet and is at its zenith and its rays are strongest. Sunlight excretory orifices daily promotes intelligence, pu- is the only source of vitamin D4 and D5. rity, longevity, destroys inauspiciousness and dirt. Oil applied to the skin nourishes the tissue layers Find a livelihood that utilizes your dharma and draws toxins to the skin. Bathing after abhya- (God-given talents). Be civic-minded, care for ñga removes these toxins, keeping the skin clean the body, mind, and environment: thus, happiness and healthy. grows in every sphere of life. Clean clothes enhance one’s charm, fame, and Wash hands before and after meals: cleanliness life span. They remove inauspiciousness and give is next to Godliness. pleasure, thus making it enjoyable to be around others. Practicing sádhaná (meditation) according to the instructions of one’s Guru (spiritual teacher). Aroma Therapy oils, incense, scented soap, and flowers promote longevity, charm, nourishment, Snuff daily use for Váyu, Kapha and Váyu/Ka- strength. They also enhance pleasing manners and pha doßhas (see Chapter 7). destroy inauspiciousness (see Chapter 8). Betel leaves chewed with certain fruits and car- Seasonal Diet damom aid in clarity and keep the mouth fresh. It is recommended one’s eating habits should de- Gem Therapy, colors, and ornaments promote pend primarily on one’s doßha, with a secondary wealth, auspiciousness, longevity, prosperity, consideration of the season. Áyurveda discerns happiness, charm, ojas, and destroy potential ca- six seasons in a year. The Aßhóáñga H^idayam lamities in one’s life (see Chapter 11). also mentions transition periods between these seasons. Depending upon the country and geo- Cutting hair, nails, beard/mustache is nutritive, graphical location one lives in, the seasonal expe- life-promoting; beautifies and cleans. riences may vary. An umbrella alleviates natural calamities, pro- The first three seasons are considered weaken- vides strength, protection, and guards one against ing because the sun takes away one’s strength the sun, wind, dust, and rains. during the Northern Solstice. The sun and wind create a cooling, drying, and heating influence Carrying a stick gives support, strength, and 330

Section 3: Therapeutics Chapter 12: External Influences: Lifestyles, Seasons, Exercise by removing the (nurturing) cool qualities of the Winter (Váyu season) one avoids Váyu-increas- earth, while the bitter, astringent, and pungent ing, light foods, wind, cold drinks, and eats more qualities develop. Thus, the tastes (qualities of the steamed meals and dresses warmly. The diges- elements) of sharpness, dryness, and heat (Pitta tive fire is much higher during this season, mak- or agni) gain predominance during this half of the ing heavier foods more easily digestible. If inad- year. It is the sun that burns up the soma (spiritual equate amounts of food are eaten, the agni fire nectar) that weakens people. The tastes of bitter, will burn up the body’s plasma (rasa), vitiating astringent, and pungent are depleting in nature, so Váyu. Cane sugar, rice, oils, hot water, and milk it is advised to eat foods having sweet, sour, and products promote longevity, when taken during salty tastes to counteract the depleting effect. this season. Raw honey, sour, and salty tastes are also suggested. Oil massage and heat (i.e., sau- Cool - Dewy (£hiähira) Mid-Jann - na, steam room etc.) are also suggested. During Mid-March this season, physical expressions of love between married couples is healthy, according to Áyurve- Spring (Vasant) Mid-March - da. One’s house is to be kept warm; drafts should Mid-May be avoided. Summer (Gríähma) Mid-May - Mid-July Cool/Dewy (Late Winter - follow a program similar to Winter, only more intensely) The house Rainy (Varähá) Mid-July - Mid-Sept. needs to be wind-proof and amply heated. Sweet, sour, and salty foods are eaten, while pungent, Autumn (£harat) Mid-Sept. - Mid-Nov. bitter, astringent, light, cold, and Váyu-increasing foods and drinks are avoided. Kapha accumulates Winter (Hemanta) Mid-Nov. - Mid-Jan. in this season due to the cold and dampness of wind, clouds, and rain. This is the time that Pit- [Seasonal dates will vary according to country and geo- ta is balanced. This is the start of the Northern graphical region. While the rainy season may not be liter- Solstice, whose winds begin to deplete human ally experienced in some countries like the U.S., there may strength. be subtler solar rays and gravitational influences that will still be applicable. Thus, some practitioners find the six sea- Spring is when the accumulated Kapha from sons applicable even in countries outside of India.] the previous two seasons begins to melt or liq- uefy (i.e., Kapha becomes excessed), due to the In the chart above the latter three seasons are gradual warming of the sun. This creates many considered a strength-giving time. The moon be- Kapha diseases. Thus, evacuative measures like comes more powerful, causing the sun to transfer emesis are used and pungent tastes are eatern, his strength to the lunar orb. Heat is relieved by while heavy, sour, fatty, and sweet diet, and day the moist and cool elements. In this Southern Sol- naps are avoided because they increase Kapha. stice, where the moon predominates, the sour ele- Exercise, oil massage, aroma therapy, smoking ment is active during the rainy Varßhá season; salt herbs, gargling, eye-washing and warm-water prevails in autumn and the sweet element grows bathing are all suggested. Sandalwood paste is ap- in winter. These tastes gradually tone, or give plied to body, and more barley (Pitta- and Kapha- strength to, humans. During Varßhá-He-manta reducing) and wheat (Váyu and Pitta) products (Rainy through Winter) the winds die down and are eaten. Springtime is the season for amour (but the moon’s cool rays produce soma, or nectar, that physical relations are contraindicate and reserved nourishes the spiritual energies of the people (and for the winter season). animals and nature). In these seasons, it is advised to eat foods of pungent, bitter, and astringent tastes to counterbalance the predominating tastes due to environmental effects. Traditional pañcha karma is not indicated at this time, but Keralíya pañcha karma is very helpful, especially for Váyu doßhas (see chart—page 46.) 331

The Áyurveda Encyclopedia Summer is a hot and dry season (Kapha is nor- lifestyle. Overall, one avoids cold drinks, day malized and Váyu accumulates due to the dry or naps, dew, river water, exercise, sun, and inter- dehydrating effect of the heat). Thus, one eats course. Foods and drinks are mixed with honey. more raw and lightly steamed vegetables, drinks On windy, cool, and rainy days sour, salty, and cool juices, has more sweet things, ghee, milk, fatty foods are taken to pacify Váyu. Also one and rice. Sour, salted, pungent, and hot foods are takes wheat, rice, oils, soups, cooled Váyu-reduc- avoided. It is suggested that there be little or no ing teas, oil massage, aroma therapy, baths, light exercise at this time. One takes naps in a cool clean clothes. A humidifier is used, if needed. Pa- room during the day and sleeps in a well-ventilat- ñcha karma, purification therapies (see Chapter 7) ed room or on the roof (cooled by moon rays) by are suggested as well (medicated emesis, purga- night. Sandalwood paste is also suggested for the tion, enemas, and nasal oil therapy). Grain soups, body. Pearls and other cooling gems are suggest- medicated grape wines, or fermented foods are ed (depending on astrological indications). Fans, recommended. cool water, spending time in forests, and abstain- ing from sexual intercourse are suggested. Autumn The aggravated Pitta from the rainy season worsens as a result of the sudden warmth Mid-Jan. - Mid-July eat more sweet, sour, of the sun’s rays. (In America, the equivalent is Mid-July - Mid-Jan. and salty tastes perhaps Indian summer— the transition between summer and fall.) Thus, Pitta reduction therapy is eat more pungent, bitter, suggested. Medicated ghee (clarified butter with and astringent tastes Pitta-reducing herbs), water, bitter, astringent, and sweet-tasting foods, easily digestible foods Rainy The agni fire, already weakened from should be eaten, leaving room in the stomach the dryness produced by the summer, is further (i.e., do not eat until satiated). Purgation therapy diminished in the rainy season. During this sea- is also recommended. Lifestyle indictions include son, the clouds are full of water; it is cold, windy, sitting outside the house (on porches or balconies) and in some places, snowy. These conditions con- in the evenings, wearing sandalwood oil or pow- tinue to aggravate all three doßhas. The water be- der, drinking pearl water or wearing pearls, and comes muddy from the runoff caused by the rain, moonlight bathing. It is advisable to avoid snow, the warm earth creates sourness of water, while ingesting alkalines, heavy meals, sour foods, ex- the agni digestive fire, as already mentioned, be- cess or warm oils, fatty foods, exposure to the comes even weaker. Pitta begins to accumulate sun, alcohol or cigarettes, daytime naps, and east- due to weakened digestion and increased acidity ern breezes. in the atmospheric water. Váyu, which had begun to accumulate in the dry or dehydrating summer Generally, persons should have a little of each heat, becomes aggravated due to weak digestion, of the six tastes (i.e., sweet, sour, salty, pungent, acidic atmospheric conditions, and gas issuing bitter, astringent) each day. However, during each from the earth. Kapha also becomes vitiated due month in which any of the tastes are environmen- to the acidity of the water. tally predominant, one should reduce or avoid that taste to maintain balance. Since that taste is Thus, in this season the three doßhas start vi- already excessed, consuming foods of that taste tiating each other, causing many diseases of all will only cause more imbalance. So each person three doßhas. This is a troubling time for the mind must determine what constitutes a comfortable and body, and all the doßhas must be monitored amount of each taste. very carefully. It is the transition season from the northern solstice (depleting), to southern solstice (strengthening). Depending upon the weather from day to day, one has to adjust their diet and 332