Archive for the ‘yogic philosophy’ Category

By Paul Jerard, E-RYT

What is Kshama? The meaning of the Sanskrit word “kshama” is forgiveness, forbearance, patience, or pardon. In Yoga, and in life, there is much “empty talk” about the values of kshama. The lack of conviction, concerning these values, stems from our previous lessons in life.

As we age, we usually become more patient, but we may be tainted by life experiences. One reason may be the constant absorption of unpleasant events. Every crime and scandal is instantly broadcasted around the world - thanks to modern technology. The burden of absorbing unpleasant events takes its toll on the young people of today.

Young people, who consistently absorb messages of sad events, tend to become somewhat narrow-minded in their viewpoints. These same qualities can be observed in adults who cannot forgive. During the course of life, we learn that none of us is perfect, but anger and jealousy will destroy us from within.

How can a Yoga practitioner learn to practice kshama? One can learn about the concept of kshama, but to practice it daily is a voluntary task on the Yogic path. One point to remember is that forgiveness “starts at home.” To begin, you must accept yourself, family members, friends, and co-workers for being human.

Kshama may seem simple, but how many people make a sincere effort to put forbearance into practice? Almost everyone wants someone else to forgive, or make the first move, toward reconciliation. Practicing kshama is accepting each person as unique, regardless of their differences in comparison to us.

Every philosophy, government, political belief, and religion has an extremist wing. In addition to this fact, people can be steered toward anger. Yet, we know the path of tolerance and moderation, in all matters, is the logical choice. It is only human to be swept up by dogma, but the path of tolerance has kept humanity intact up to this point.

Why should Yoga teachers point out the values of kshama? If you listen to the daily news, on any given day, people need to be reminded about forgiveness and reconciliation. To accept the path of moderation is freedom from the burdens of hate, anger, and jealousy.

To accept extremist viewpoints is to create your own prison of hate. Do we want our life’s work to be remembered for what we created, or what we destroyed? Forgiveness is humanity’s legacy, while intolerance has been our curse. Kshama is contagious – share it with others and it will proliferate. Sharing kshama with others is a mission for Yoga practitioners and humankind.

© Copyright 2010 – Paul Jerard / Aura Publications

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By Samantha Grayson, CYT

There is much more to Hatha Yoga than asana practice.  Every competent Yoga teacher training graduate knows about the major, minor, and lesser chakras.  Every Yoga certification course worth its weight teaches graduates about the subtle body of Yoga, Ayurveda, and Chinese medicine.

There are many different beliefs regarding the number of major chakras in the Yogic subtle body. It seems the most common theory is seven or eight major chakras or nerve centers in the subtle body. Each chakra is described with a color, flower with a specific number of petals, personality characteristics, a corresponding part of the body and an element.

Not all Yoga systems or Gurus completely agree on the exact characteristics of the seven major chakras.  Each chakra also has a corresponding mantra sound to awaken it. In Kundalini yoga there is a serpent (the Kundalini) at the first chakra and the serpent can be awakened as it moves through the seven main chakras. As the chakras are balanced, under the guidance of a competent Guru, a Yoga practitioner can reach deeper levels of consciousness.

1. First Chakra, Muladhara - this is a yellow chakra with four petals. Its element is earth and its mantra sound is LAM. The body part associated with this charka is the base or root. Its is associated with being grounded and balanced characteristics are roundedness, physical health, being comfortable with your body, stability, safety, prosperity and being present in the here and now.

2. Second chakra, Swahisthana – this is a white chakra with 6 petals. Its element is water and its mantra is VAM. The body part associated with this chakra is the abdomen and reproduction. It is associated with moving and its balancing characteristics are gracefulness, ability to embrace change , emotional intelligence, being nurturing, ability to set boundaries and enjoy pleasure, passion and sexual satisfaction

3. Third chakra, Manipura – This is the red chakra with 10 petals. Its element is fire and its mantra is RAM. It is associated with Directing. The part of the body associated with this chakra is the solar plexus. Balancing characteristics are Full voice, good communication and listening skills, good sense of timing and rhythm.

4. Fourth chakra, Anahata – This is a green chakra and has 12 petals, its element is air and its mantra is Yam. It is associated with loving and is associated with the lungs, heart, pericardium upper ribs, inner arms and hands, Balancing characteristics are caring, compassion, empathy, acceptance, self loving peaceful centered and contentment.

5. Fifth Chakra, Vishuddha – This is the sea-blue chakra that has 16 petals. Its element is ether and it mantra is Ham. It is associated with expression and is referred to as the throat chakra connecting the neck, shoulders, mouth and jaw and related to the thyroid gland. Balancing characteristics are full voice, communicates and listens well, good sense of timing and rhythm and creativity.

6. Sixth chakra – Ajna – This snow white chakra has two petals. OM mantra is OM. This chakra is about seeing both internally and externally, It is associated with the eyes The balancing characteristics are strong intuition, insight, imagination, memory, dream recall, visualization and has a guiding vision for life.

7. Seventh chakra – Sahasrara – The thousand petal chakra corresponds to the Absolute. When the serpent, kundalini reaches the seventh chakra the yogi attains Samadhi or super consciousness. The crown charka is the most important it is the consciousness of all other chakra. It is associated spiritual connection, wisdom and mastery, intelligence, being open minded, ability to question, assimilate and analyze information.

Samantha Grayson is a certified Yoga teacher.

By Dr. Rita Khanna

Holi, called the festival of colors, is a popular Hindu Spring Festival observed in India. Holi, as a festival, started several centuries before Christ, as can be inferred from its mentions in the religious works of Jaimini’s Purvamimamsa-Sutras and Kathaka-Grhya-Sutra. It is referred to in a seventh century Sanskrit play as the cupid festival. It is the second most important festival of India, after Diwali, and is celebrated in most of the states of India. Different states celebrate it according to their own customs. The festival mainly started to welcome the spring season, and win the blessings of Gods, for good harvests and fertility of the land.

It is celebrated at the end of the winter season, on the last full moon day of the lunar month Phalguna (February/March), according to the Hindu calendar. Phalgun Purnima usually falls in the later part of February or early March. The previous day of Holi is called, “Holika Dahan” or “Choti Holi”, where people burn logs of wood at night, observe Holi Pooja, and everywhere, one hears shouts of “Holi-ho! Holi-ho!” and people take a little fire from this bonfire to their homes. They believe that their homes will be rendered pure, and their bodies free from disease. This year Holi (Dhulandi) was on March 1 and Holika Dahan on Feb. 28.

HOW IS HOLI CELEBRATED?

During Holi, people clean their houses and remove clutter, thereby ensuring the flow of positive energy. Disease-breeding bacteria are thereby destroyed. The sanitary condition of the locality is improved. People smear each other’s faces with colored powder known as ‘Gulal’ and ‘Abeer’, and throw colored water or ‘Rang’ on each other joyfully. People play practical jokes with passers-by. They take out processions on streets that feature folk songs and dances. Food preparations begin many days in advance, with assemblage of gujia, papads, kanji, and various kinds of snack items, including malpuas, mathri, puran poli, and dahi badas, which are served to Holi guests. The ‘Bhaang’ (opium) drinks are very popular among people, and it is the favorite festival drink. During this festival, different waves of radiance traverse the universe, thereby creating various colours that nourish and complement the function of respective elements in the atmosphere.

HOLI LEGENEDS

Like all Indian and Hindu festivals, there are many interesting legends attached to Holi: The Holika-Hiranyakashipu-Prahlad legend, Radha-Krishna legend, Lord Shiva’s killing of Kamadeva, and the story of the ogress Dhundhi.

THE LEGEND OF PRAHLAD-HOILKA

This is the main Holi legend. Holika was a female demon, and the sister of Hiranyakashyap, the demon king. Hiranyakashyap considered himself ruler of the Universe, and higher than all the Gods. He despised Lord Vishnu. Prahalad was the king’s son. He was a pious boy. His father hated him because Prahalad was a faithful devotee of the God Vishnu. One day, the king asked him “Who is the greatest, God or I?” “God is,” said the son, “you are only a king.” The king was furious and decided to kill his son; but the king’s attempts at murder didn’t work very well. Prahalad survived being thrown over a cliff, being trampled by elephants, bitten by snakes, and attacked by soldiers. Each time, Prahlada was protected by Lord Vishnu.

So, the king asked his sister, Holika, to kill the boy. Holika seized Prahalad and sat in the middle of a fire with the boy on her lap. Holika had been given a magic power by the Gods that made her immune to fire, so she thought this was a pretty good plan, and Prahalad would burn to death while she remained unharmed.

But it’s never wise to take Gods’ gifts for granted! Since Holika was using her gift to do something evil, her power vanished and she was burned to ashes. Prahalad stayed true to his God, Vishnu, and sat praying in the lap of his demon aunt. Vishnu protected him, and Prahalad survived.

Later, Lord Vishnu emerged from the pillar, in the incarnation of a dreadful creature, half-man-half-lion, called Narasimha (the fourth incarnation of Lord Vishnu). Nara means man, Simha means lion. Narasimha killed Hiranyakashipu at dusk (which was neither day nor night), on the steps of the porch of his house (which was neither inside the house nor outside), by restraining him on his lap (which is neither in the sky nor on the earth), and mauling him with his claws (which are neither astra nor shastra). Through penance, Hiranyakashipu had obtained the boon from Brahma ( Hindu God of creation) that he could neither be killed by man nor by beast, neither by day nor by night, neither indoors nor when outdoors, and neither by hand nor by weapon.

This legend has a strong association with the festival of Holi; and even today, there is a practice of hurling cow dung into the fire and shouting obscenities at it – as if at Holika. In many parts of India, a dummy of Holika is burned on the fire. The moral of the story is that good always wins over evil, and those who seek to torment the faithful will be destroyed.

THE LEGEND OF RADHA AND LORD KRISHNA

Another legend, which tells us the use of colors, in Holi, is that of Lord Krishna and Radha. The story goes that the young Krishna (Indian God) would complain to his mother Yashoda about why Radha (His soul mate) was so fair and he so dark. To make young Krishna happy, Yashoda advised him to apply colour on Radha’s face and see how her complexion would change according to his choice. Playful and mischievous Krishna appreciated the idea and implemented it. This lovable prank of throwing colored powder and watercolors using ‘pichkaris’(shaped like giant syringes or squirt guns) soon gained favor with the people; it evolved into the tradition of Holi, and later, it turned out to be a full fledged festival.

The birthplace of the Lord Krishna, Brajbhoomi, is made up of the two cities – Mathura and Vrindavan. The festivities commence in this region one week earlier than in other cities, and last for 16 vibrant days. It begins with ‘Holi Milan’ or Baithaks, musical soirees, where songs related to the festival and the epic love story of Radha Krishna are sung; especially various types of folk songs, known as “Hori” are sung, as well. Some classical ones, like Aaj biraj mein Holi re rasiya, have been present in the folklore for many generations. The village of Barsana, a short distance from Mathura, has its own unique ritual. Radha was from Barsana. To date, lovers desire to colour and be coloured by their mates. The application of colours has, in a way, become an expression of love.

Throughout the festivities and fun of Holi, there are plenty of opportunities for young people in India to flirt with one another with more ease than usual. In fact, on the days of Holi, you can get away with almost anything by saying, “Don’t mind, it’s Holi!” (Bura na mano, Holi hai.)

THE KAMADEVA LEGEND

Kamadeva is the Hindu God of love and He is represented as a handsome, winged young man who wields a bow and arrow. Legend has it that the bow is made of sugarcane, with a string of honeybees, while his arrows are said to be decorated with five different kinds of flowers. Kamadeva is accompanied by a cuckoo, a parrot, humming bees, the spring season, and a soft and tender breeze.

According to a legend, Goddess Sati, the daughter of Daksha Prajapati, one of the first sons of Lord Brahma, married Lord Shiva against the wishes of her father. Thus, Daksha did not invite her and her husband to a grand Yagya arranged by him. When Sati came to know about the event in her father’s house, she thought it to be a slip of mind, and proceeded to participate in the event, despite the warnings of her husband. But once she reached there, she realized her fault and was infuriated by the insult of her husband. As a penance for her disobedience, she entered the fire. When Lord Shiva came to know of her sudden demise, he was furious. Even after he controlled his anger, he started a severe meditation and renounced all work.

The world’s balance soon crumbled in his absence, and Sati took rebirth as Goddess Parvati to try and win Lord Shiva’s heart and wake him up from his trance. She tried all ways to get the attention of Shiva. When she had exhausted all her feminine ways, she invoked the help of Kamadava, the Indian cupid-god, who agreed to help her in the cause of the world, despite the risks involved. He shot his love-arrow on Shiva’s heart. Disturbed in his trance, Lord Shiva opened his third eye, the gaze of which was so powerful – that Kama’s body was reduced to ashes.

Now, with Kamadeva’s destruction, the world became barren and infertile, for he had been the God of desire and love. Shiva and Parvati went on to get married. But when Parvati, and the other Gods, including Rati, Kamdeva’s wife pleaded with Shiva to resurrect Kamadeva, Shiva relented. He brought Kamadeva to ‘life,’ thereby restoring the fertile cycles of nature. However, Kamadeva was resurrected purely as a mental image, so that he represented the emotional and mental state of love, rather than pure physical lust.

It is said – that it was on the day of Holi that Kamadeva had sacrificed himself for the good of all beings. It is believed that Holi, the festival of colors, and the traditional bonfire that is lit on that day, commemorate this legend. So, many people worship Kamadeva on Holi-day, with the simple offering of a mixture of mango blossoms and sandalwood paste, to cool off the pain of his fatal burns. Songs are also sung in which Rati’s sorrow is depicted.

LEGEND OF DHUNDHI

During the reign of Prithu, there was a terrible ogress, called Dhundhi, who loved to devour innocent children. She had performed severe penances and had won several boons from the deities – that made her almost invincible. However, due to a curse of Lord Shiva, she was not as immune to the pranks and abuses of young boys as she was to weapons and arrows. One day, the courageous boys of the village decided to get rid of her forever and chase her away from the village. They got intoxicated on bhaang and then followed Dhundi to the limits of the village, beating drums, making loud noise, shouting obscenities, and hurling insults at her – and continued doing this until she left the village for good. This is the reason that even today, young boys are allowed to indulge themselves in rowdiness, using rude words, and intoxication on Holi.

These various mythological tales have led to a deep faith and respect towards the celebration of the festival, as Indians strongly believe in mythology. The moral behind all these stories is victory of good over evil, which is a lesson for the human race. The tales instill the faith of man into the ultimate power of God and his mercy over his devotees. Holi festival is the medium through which people are inspired to lead a virtuous life.

SIGNIFICANCE OF HOLI FESTIVAL

• Being an agricultural country, India’s two big festivals, Holi & Baisakhi, come at the time when the harvest is at full bloom, giving people an opportunity to rejoice and relieve their emotional burdens and frustrations. Holi provides a wonderful opportunity to let loose all the tension and de-stress the mind. In a way, Holi has positive benefits for the individual, and the society, as a whole. The dance performances, and the music played during the festival, rejuvenate the mind and soul.

• Holi colors have their own values. These are traditionally made of Neem, Kumkum, Haldi (Turmeric), Bilva, Red Sandlowood powder, and other medicinal herbs. Traditionally, the dry colors, used in Holi, were prepared from Tesu or Palash flowers. Legends say Lords Krishna use to play Holi with Tesu flower colors. The color, especially Abeer, penetrates the body and strengthens the ions, improving health and beauty.

• As per the custom and tradition, people pay visits to their friends and relatives, to give them wishes, as well as to strengthen their bonds and forgiving their hard feelings for others. The festival brings the nation together, as it is not just celebrated by Hindus, but also by the Sikhs, Christians, and Jains. Everyone is then able to cast off the filthy rags, and begin the year with a heart as fresh and spotless as the white clothes worn on New Year’s Day.

• In India, spring season (during which the weather changes) induces the growth of bacteria in the atmosphere, as well as in the body. During the tradition of Holika Dahan, when people perform Parikrima (circumambulation or going around) around the fire, temperature rises to about 145 degrees Fahrenheit; the heat from the fire kills the bacteria in the body – thus, cleansing it. Since the season is going through a change – from winter to summer, it is the period when people feel lethargic and drowsy. Holi provides them the opportunity to wear off their laziness, by enjoying themselves thoroughly.

• The Holi festival consists of the worship of Lord Krishna. In some places, it is also called the Dol Yatra. The word, Dol, literally means “a swing.” An image of Sri Krishna, as a babe, is placed in a little swing-cradle and decorated with flowers and painted with coloured powders. The pure, innocent frolics of little Krishna, with the merry milkmaids—the Gopis of Brindavan—are commemorated. Devotees chant the Name of Sri Krishna and sing Holi-songs relating to the frolics of little Krishna with the Gopis. They perform Satsangs, Havan, and Kirtan of the Lord’s Names. Visiting holy places, and bathing in sacred waters, are considered most auspicious. Abundant charity should be done to the poor.

CONCLUSION

Holi festival is, indeed, the symptom of colors of happiness. The festival symbolizes victory of good over evil. The festival of Holi teaches us “sacrifice”. Burn all the impurities of the mind, such as egoism, vanity and lust – through the fire of devotion and knowledge. Ignite cosmic love, mercy, generosity, selflessness, truthfulness, and purity, through the fire of Yogic practice. This is the real spirit of Holi. Rise from the mire of stupidity and absurdity, and dive deep into the ocean of divinity.

HAPPY HOLI!

Om Shanti

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Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh (India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Dr. Rita Khanna

This year, Mahashivaratri is on 12th of February. By the time this article has been published, it will be over. Still, I have thought of writing the article on Mahashivaratri.

When creation had been completed, Shiva and Parvati (His wife) went out to live on the top of Mount Kailas. Parvati asked, “O venerable Lord! – which of the many rituals observed in Thy honour doth please Thee most?” The Lord replied, “The 14th night of the new moon, in the dark fortnight (Krishna Paksha), during the month of Phalgun (Feb/ March), is my most favourite day. It is known as Shivaratri. People observe a strict fast on this day. Some devotees do not even take a drop of water. They keep vigil all night. The Shiva Lingam is worshipped throughout the night, by washing it every three hours with milk, curd, honey, rose water, etc., whilst the chanting of the Mantra Om Namah Shivaya continues. Offerings of bael leaves are made to the Lingam. Bael leaves are very sacred as, it is said, Lakshmi resides in them.

SCIENCE BEHIND THE FAST

The two great natural forces that afflict man are: Rajas (the quality of passionate activity) and Tamas (that of inertia). The Shivaratri Vrata (fast) aims at the perfect control of these two. The entire day is spent at the Feet of the Lord. Continuous worship of the Lord necessitates the devotee’s constant presence in the place of worship. Motion is controlled. Evils, such as lust, anger, and jealousy, born out of Rajas, are ignored and subdued. The devotee observes vigil throughout the night; and thus, conquers Tamas, also. Constant vigilance is imposed on the mind. Every three hours, a round of worship of the Shiva Lingam is conducted. Shivaratri is a perfect Vrata (fast).

THE STORIES OF MAHASHIVRATRI

There are several stories, which are associated with this special grand night of Lord Shiva.

1. SAMUDRA MANTHAN STORY

During Samudra Manthan by the Gods and demons, a highly toxic poison came out of the ocean. As per the advice of Lord Vishnu, Gods approached Lord Shiva and prayed him to protect life, by consuming this poison. Pleased with their prayers, out of compassion for living beings, Lord Shiva drank this poison and held it in his throat, by binding it with a snake. The throat became blue due to the poison (Thus Lord Shiva is also known as Neelakantha) and Shiva remained unharmed. The wise men advised Gods to keep Lord Shiva awake during the night. To keep him awake, the Gods took turns performing various dances and playing music. A vigil was thus kept by the Gods in contemplation of Shiva. As the day broke out, Shiva, pleased with their devotion, blessed them all, and also said that whosoever worshipped and contemplated on him, on this day, shall be blessed with the fulfillment of his or her wishes. Since then, on this day and night, devotees fast, keep vigil, sing glories of Lord, and meditate.

2. MANIFESTATION OF LORD SHIVA AS A JYOTIRLINGA ON THIS DAY

On this day, manifested the great and also, the first ever, effulgent (Jyotirmaya) form (Anala-skanda or a pillar of fire) of Lord Shiva in front of Lord Vishnu and Brahmaji.

The story goes that – once – both Vishnuji and Brahmaji got infected by ego. The result was a clash between both of these Gods. In order to show their respective superiority, they decided to fight it out. Lord Shiva decided to intervene so as to make them realize that there is something more to life than the powers of an embodied being. He manifested in the form of a huge pillar of fire (Anala-skanda), whose beginning and end, could not be seen. Vishnuji and Brahmaji decided to check what this strange thing was. While Vishnuji, in the form of varaha (boar), went down towards patal-loka to see the end of this pillar, Brahmaji, sitting on his swan, went up. Even after years of travel, they could not see the beginning, or the end, of this manifestation. Brahmaji saw a leaf falling off, and thought it fell down from the top of the pillar of fire, and returned, satisfied that he had seen the starting point. They came back, while Lord Vishnu accepted that he could not see the end, Brahmaji said that he had seen, which was a lie. Lord Shiva cursed Brahmaji – that no one will ever worship him. Then he, too, surrendered. This manifestation of Lord Shiva, in the form of the first effulgent linga, was on this special day of Mahashivratri; and thus, all devotees pray to the effulgent linga (jyotirlinga) of Lord Shiva.

3. STORY OF CHITRABHANU

In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows.

Once upon a time, King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife – it being the day of Mahashivratri. The sage Ashtavakra came on a visit to the court of the king.

The sage asked, “O king! Why are you observing a fast today?”

King Chitrabhanu explained why. He had the gift of remembering the incidents of his previous birth.

The king said to the sage: “In my past birth, I was a hunter in Varanasi. My name was Suswara. My livelihood was to kill and sell birds and animals. One day, I was roaming the forests in search of animals. I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day, but I had no time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away the time that night, I engaged myself in plucking the bael leaves and dropping them down onto the ground.

“The day dawned. I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first, and then took my food.

“At the time of death, I saw two messengers of Lord Shiva. They were sent down to conduct my soul to the abode of Lord Shiva. I learned, then, for the first time, of the great merit I had earned by the unconscious worship of Lord Shiva during the night of Shivratri. They told me that there was a Lingam at the bottom of the tree. The leaves I dropped fell on the Lingam. My tears, which I had shed out of pure sorrow for my family, fell onto the Lingam and washed it. I had fasted all day and all night; thus, unconsciously worshipped the Lord.

“I lived in the abode of the Lord and enjoyed divine bliss for long ages. I am now reborn as Chitrabhanu.” I have now realized about the infinite love and compassion of Lord Shiva. Even unconscious acts of goodness are blessed in such a way, then what to talk of our conscious acts of expressing our love, respect, and reverence for Lord Shiva. He is, indeed, Ashutosh – one who gets pleased very soon. Lord Shiva is, indeed, an embodiment of infinite love, love, and compassion – that is why he is so easy to please. He showers us with his blessings at every moment of our lives; may we all devote this day of Mahashivratri to express our gratitude unto his feet. It is a very auspicious day.

4. STORY OF LUBDHAK

There once lived a tribal named, Lubdhak, who was a devotee of Shiva. It was his usual practice to go into the forest to collect firewood. One day, he wandered deeper than usual, and night fell before he could come out. It was the night before the no moon night, and the thin crescent moon offered no light. He was not able to find his way in the dark and soon got lost. A hungry tiger smelt him out, and with a loud roar, made his intentions clear. Lubdhak knew he could not outrun the tiger and so he climbed up a bael tree. In order to keep awake, so that he would not fall down in his sleep, he began to pluck the leaves from the bael tree and drop them one by one, each time chanting “Om Namah Shivaya,” which means, I bow down to Shiva. In this manner, he passed the night. Until dawn, he had dropped a thousand bael leaves. When he descended the tree in the morning, he saw a lingam, which he had missed in the dark. Unknowingly, he had been dropping leaves on the lingam. This was the 14th night of the waxing moon of the month of Phalgun and came to be celebrated as Mahashivratri.

5. DAY OF REUNION OF SHIVA AND PARVATI

King Daksha, Sati’s father, opposed Sati’s marriage with Shiva. At a Yagna (holy sacrifice), the king ignored Shiva’s presence and thereby insulted the latter, publicly. Sati was so angered by this, that she jumped into the sacrificial fire and ended her life. Lord Shiva unleashed his fury, at the death of his wife, by performing the violent dance, Tandava. He wiped out Daksha’s kingdom, undertook rigorous penance, and retired to the Himalayas. The Gods, who feared that the severity of Shiva’s penance might bring an end to the world, revived Sati in the new avatar of Parvati. Shiva-Parvati married, and this divine reunion is celebrated on Maha Shivaratri.

SHIVA’S MARRIAGE PROCESSION

Shiva is an eternal, endless, formless, limitless, and conscious being – the cosmic soul who roams about in the cremation grounds, until he unites with Shakti. Shivaratri takes place on the darkest night of the moon, when Shiva goes to the house of Parvati in the Himalayas, riding upon a huge bull. He is accompanied by his marriage party of Rakshashas – all of whom are most peculiar and terrible to look at. Some have eyes in their stomachs, and noses in their necks – some have huge ears like an elephant or else no ears at all, only holes. Some have three legs and others only have one. Some are riding upon donkeys and some upon pigs.

Such a strange procession was Shiva’s marriage party when it approached Parvati’s town. All the children, who had rushed out to greet them, with drums, and conches, ran away in fright. As soon as Parvati’s mother heard the news, she nearly fainted. For not only was her son-in-law’s marriage party made up of ghouls, but Shiva was practically naked, covered only in ash, with matted hair and snakes all over his body. How was it possible to give the most beautiful and tender Parvati, soft as a flower, to such a horrible husband?

She was thinking to herself that actually it was all Narada’s fault. He was the one who had suggested this gruesome match, telling them a batch of stories about the great and wise king of Yogis, Shiva. It was he who had arranged the marriage. The whole household was in a state of distress; but when Parvati heard about the frightful wedding party, she merely replied, ‘If it is my destiny to marry him, then why should I hesitate?’

All the townspeople were totally aghast as Shiva approached the house of Parvati; but no sooner had he entered her gate, then their horror changed to awe – for Shiva, and his Rakshasha associates, were instantaneously transformed into beautiful Gods – too dazzling to even behold. Shiva appeared in the finest of silks, and was ornamented from head to toe with gold, silver, and precious jewels – and so, the wedding took place with great joy and wonder. Then afterwards, Shiva brought Parvati down with him to the earthly level.

THE SIGNIFICANCE OF MAHASHIVRATRI

The divine union, which takes place when Shiva comes to meet Shakti, is Shivaratri. It represents enlightenment in absolute darkness, the evolution of creation in empty space, the manifestation of knowledge in Nirvikalpa. When the whole of Maya sleeps, this is what Sannyasins call Shivaratri. It signifies the passing of the entire universe and all worldly attachments into the unconscious state, where there is neither abode nor any sensual possibilities. This is the end of all directions into which the mind, the Sun, Moon, and Stars have all disappeared. Here, the fire of passion is extinguished and there prevails only Shoonyata. This state of consciousness is called Shiva or Shankara, the state of Siddha. But this is not the final state, the ultimate aim. Beyond Shoonyata, where everything is submerged, the universal consciousness which is Shiva, and the universal power which is Shakti, surrounded by Devas, Rakshashas, and Ghosts meet in Advait (union) Mudra in great bliss and happiness, fear and surprise on the highest summit of Mt. Kailash. Then, they return to the state of Shoonya. The last day of the dark fortnight, Shiva’s marriage party will have returned to its starting place. Sages, aspirants, and devotees are all aware of his departure and accept conscious Shakti in her most illumined state.

SHIVA THE FIRST YOGI

In the Yogic scriptures, Shiva is known as the first Guru or the Adi Guru of Yoga. His first disciple was Parvati, his wife. According to mythology, once, Lord Shiva was teaching Yoga to Parvati near the bank of a river. There was nobody else around, but a fish was listening with keen interest. Parvati saw it, and was happy that the fish, though a water animal, had a keen interest in Yogic philosophy. She prayed to Lord Shiva to transform the fish into a human being. So, the same fish was reborn as a man, and that man became famous in yogic history as Matsyendranath, the first of the Natha Yogis, who propagated Hatha Yoga to their disciples. Yogi Matsyendranath used to sit in a peculiar asana for meditation, which became famous as Matsyendrasana.

The second set of Yogic teaching was expounded to the Sapta Rishis, or the first seven sages. Yoga, here, does not mean a particular exercise or a technique; it is about the very science of creation, and how to take this piece of creation (you) to its ultimate possibility. This teaching happened on the banks of Kanti Sarovar, near Kedarnath. This is when the world’s first Yoga programme happened.

Mahashivratri is a festival that was chosen to honour Shiva, the Adi Guru, from whom Yoga originated. On this night, the planetary positions in the northern hemisphere are such that there is a natural upsurge of energies. If one just stays awake, and keeps one’s spine erect, throughout the night, it naturally pushes a person towards his spiritual peak.

TANTRA AND KUNDALINI YOGA

According to Tantra, and Kundalini Yoga, when Shakti is awakened, she arises in the form of divine energy to envelope Shiva – the totality of consciousness. This is called the cosmic embrace of Shiva and Shakti. Until she is awakened from her deep slumber, in the Mooladhara Chakra, Shakti lies dormant in the womb of primal nature (Moola Prakriti). When she is aroused, she forces herself into Sushumna. Like lightning, she rises up to unite with Shiva, in the Sahasrara chakra, where they become one. This is Shiva-Tantra.

In Shivaratri, however, the concept is reversed. This consciousness or Shiva comes down to unite with Shakti. Thus, they become one, but for the sake of the universe, they live as two and function as duality. In darkness, there is no light; in light there is no darkness – yet, still, the two remain together.

HOW TO CELBRATE SHIVRATRI

1. Observe fast on this day, taking only fruits and milk.

2. Perform elaborate Puja (worship) of Lord Shiva, and perform Rudrabhisheka. Chant various hymns and Bhajan (divine music) of Lord Shiva.

3. Use this day, to bring to your mind, the infinite ways your life has been blessed. In our obsession, with thinking on what we don’t have, we fail to see the infinite ways in which we are so positively blessed. The fact that you can read right now is a great blessing; ask someone who cannot see. Feel truly blessed and gratified, and express your thanks and devotion at the feet of Lord, by chanting the mantra, ‘Om Namah Shivaya,’ as many times as you can.

4. Practice Dhyana for longer periods, than the usual routine. Be one with your loving God, and revel in utter fulfillment.

5. Remain more introvert on this day – contemplating about the truths of life.

6. Go for Darshan of Lord Shiva where he is properly and regularly worshipped.

7. Try to get Darshan (visit) and Satsang (discourses) of some learned Mahatmas. Offer Sewa (donation) at Ashrams and Temples.

8. It is believed that anyone who utters the name of Shiva, during Shivratri, with pure devotion, is freed from all sins. He or she reaches the abode of Shiva and is liberated from the cycle of birth and death.

Om Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health.

Mobile: + 919849772485

Ph:-91-40-65173344

Email: yogashaastra@gmail.com

Website: www.yogashaastra.in

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh (India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Dr. Rita Khanna

There are so many Asanas related to the reference point of nature and wildlife. Simhgarjnasana is one of those Asanas. The Sanskrit word Simha, which literally means the powerful one, is the word for lion. This, therefore, is known as the lion posture. While performing, it resembles a roaring lion about to attack. Roaring loudly, like a lion, depicts the fierceness of the lion, which benefits those parts of the body where it is stretched and pulled. Sticking your tongue out stimulates the throat and cultivates courage and fearlessness. If possible, practice this Asana during sunrise time – facing an eastern direction.

Learn the story related to this Asana:

THE STORY BEHIND

There once lived a ferocious king named, Hiranya-Kashyapu. Through penance, he had obtained the boon that he could neither be killed by man nor by beast, neither by day nor by night, neither indoors nor when outdoors, and neither by hand nor by weapon. Considering himself invincible, he wrecked havoc on earth.

Hiranya-Kashyapu despised Lord Vishnu. Strangely enough, Hiranya-Kashyapu’s son, Prahlada, was a pious boy and a great devotee of Lord Vishnu. Hiranya-Kashyapu tried to kill him many times. The servants threw Prahlada from the tops of mountains, and into the sea, but could not kill him. Snakes and fire also could not harm him. Each time, Prahlada was protected by Lord Vishnu.

Hiranya-Kashyapu asked Prahlada whether Vishnu was present in the pillar and took his mace to hit the pillar. Finally, Lord Vishnu emerged from the pillar in the incarnation of a dreadful creature, half-man-half-lion, called, Narasimha (the fourth incarnation of Lord Vishnu). Nara means man; Simha means lion. The Hiranya-Kashyapu hit Narasimha with his mace, but Narasimha brushed it aside swiftly. It was twilight. The man-lion dragged Hiranya-Kashyapu to the threshold.

Narasimha sat on the threshold of the courtroom, placed the body of the demon on his thighs, pierced his nails into the body of the demon, and broke open his stomach – killing him. There, neither indoors nor outdoors, Narasimha tore the evil king apart with his sharp claws.

POSITION OF SIMHAGARJNASANA

Choose the sitting position that’s right for you, depending on your degree of flexibility and practice. It can be Vajrasana (Kneeling), simple cross-legged, or Padmasana (the Lotus pose). Whichever position is used, the method is the same.

POSITION OF READINESS IN VAJRASANA

Sit in Vajrasana, with the balls of your hands on the knees, straighten the arms, and keep the back erect, head straight (not tilted forward, back, to the left or the right). Inhale slowly through the nose, and gently lean over the hands.

POSITION OF READINESS IN PADMASANA

Sit in Padmasana and stand on the knees. Extend the arms in the front, and place them on the floor, with fingers pointing towards your body. Inhale slowly through the nose, gently lean over the hands, and push the pelvic region to the floor.

TECHNIQUE FOR ALL THE SITTING POSITIONS

• While exhaling, through the mouth, do the following things simultaneously:

• Stretch the mouth, the jaws as wide as possible, and extend the tongue out, and downward, as much as you can.

• Open the eyes as wide as you can, and make them look frightening.

• Fix your gaze, either at the tip of the nose, or between the eyebrows, and stretch the fingers straight out from the knees, and make the ‘hhhaaa’ sound, as loud as you can from the throat.

• You need to copy the roaring lion.

• After exhaling out, completely place the tongue inside, and shut the lips closed.

• This completes one round of Simhagarjnasana.

• Then breathe again from the nose and repeat the exercise 4-6 times.

AWARENESS

• For the physical body, awareness should be on the throat.

• For the spiritual body, awareness should be on Vishuddhi or Ajna Chakra.

REFLEXTIONS

• Bring Lord Narasimha to mind while doing the Lion pose.

• Ask yourself – what demons do I need to destroy in myself to expand beyond my limitations?

• Repeat the pose, asking – how do I use my personal power?

BENEFITS

• The Simha Asana cleans the nerves from the throat to the brain. So, it benefits in alleviating diseases of the throat, nose, ears, eyes, and mouth.

• This Asana involves the stretching of the tongue, as you are required to mimic the roaring lion. So, it increases the circulation to the root of the tongue, and to the throat, and has medicinal value for curing throat trouble, voice deficiency, and tonsillitis.

• Problems, such as tightness of the jaw, like teeth grinding, and clenched jaws, can get relief by performing this Asana regularly.

• It has a good effect on the respiratory system. It activates the larynx, trachea, and all the bronchioles.

• Tension is removed from the chest and diaphragm. Lungs are toned up. Problems, such as asthma and hidden cough, are benefited. It develops a strong and beautiful voice.

• The stretching, and pulling, stimulates the nerves to give you a refreshed look. It can be treated as a very good Asana, which can remove your wrinkles, and can be stated as an anti-aging Yoga Asana.

• The gaze, which is used in the Asana, helps your eyes by keeping them shiny and bright. It removes the tension from the eyes and also clears any burning sensation, which you keep feeling in your eyes.

• It removes anger, as your hands and fingers stretch, while performing this Asana.

• If you are suffering from neck or backache pain, you can get relief. The central nervous system is recharged with energy.

• Simhagarjnasana is helpful for those who stutter or who are nervous and introverted. It adds confidence in your posture and your character. Memory, concentration, and will power develop.

CONCLUSION

Yoga is liberation from limitations, and fear is one of the biggest reactions – not a choice. In the Lion pose, you learn to contact the source of power within yourself. When you embody Narasimha’s power, you can conquer your demons, instead of hiding them, or projecting them out, onto someone else. The Lion shows you that powerful emotions don’t have to be choked back or flung out. They can be released with the breath, transformed through sound, and elevated through intention. It teaches you about courage, about taking risks. You overcome hesitations and tackle fears. At its best, the Lion pose leads you definitely, furiously, and completely into the moment – without an ounce of holding back. In that moment, you experience the refreshing freedom of whole heartedness.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health.

Mobile: + 919849772485

Ph:-91-40-65173344

Email: yogashaastra@gmail.com

Website: www.yogashaastra.in

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Paul Jerard, E-RYT 500

When one decides to become a Yoga teacher, designing lesson plans is part of the daily routine. When teaching Hatha Yoga, lesson plans may consist of a mix of techniques and their practical applications to daily life. There are many lessons we learn in life, but how often does the average person make practical use of them?

When you go to a public place, observe how people stand, sit, and walk. As a whole, do most people have good posture? This is a visual example of the practical application of asana toward real life situations. Some skeletal conditions are not preventable, but some conditions are due to years of poor posture and neglect.

How many ways can Yoga affect health? If you look at any person, Yoga can change mental, physical, emotional, and spiritual health – for the best. Let’s look at how gratitude can create good health. Have you ever met someone who does not appreciate what they have?

Maybe this person has a good spouse, relationship, child, or friend; but he or she does not see the value of being loved. Taking good relationships for granted is a mistake many people make. When we take relationships for granted, we set a pattern of behavior in motion, which is unhealthy for us, and everyone we know.

Our mental, and emotional state of health, is something we should take control of when it is possible. There are specific mental and emotional conditions, which require professional help in coping with the situation. These are times when professional counseling is your best option. One example of this is: Coping with the death of someone who is very dear.

However, gratitude can help us with everything, including loss. When we are grateful for past and present relationships, we see the value of our connection to others. It is hard to deal with the loss of friends, family, and pets; but we should be grateful for the special times we had together.

When we carry this principle to the present, it makes living in this moment special. Showing gratitude, every day, will change the world around you. This is a form of Karma Yoga, because you create good feelings in others through your appreciation of them. There is a view that you are creating good feelings within yourself, as well.

Some people take the view that each positive action we take is, in fact, self-centered. Even if this were true, the alternatives of taking negative action, or no action, are not going to help relationships. Therefore, with your action of showing gratitude to others, you can change the world with positive energy.

When teaching others about the benefits of Yoga practice, we should always remember the practical applications of Yogic philosophy.

© Copyright 2009 – Paul Jerard / Aura Publications

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Dr. Rita Khanna

INTRODUCTION

The special gesture of the fingers and hands, in relation to the body, is called a Mudra. These Mudras generate, redirect, and recharge the hidden energies of Panch Mahapranas; i.e., the immediate force which governs the physical body. The attitudes and postures, adopted during Mudra practices, establish a direct link between Annamaya Kosha (the physical body), Pranamaya Kosha (the pranic body), and Manomaya Kosha (the mental body).

After establishing the Pranic balance within the Koshas, the practitioner gradually enables the redirection of subtle energy to the upper chakras, inducing higher states of consciousness. There are 25 mudras in Hatha Yoga, which can be categorized into five groups. They are Mana (Head Mudras), Kaya (Postures Mudras), Bandha (lock Mudras), Adhara (Perineal Mudras), and Hasta (Hand Mudras).

To make it simple, these can be categorized into two groups:

1. Mudras involving the whole body in a combination of Asana, Pranayama, Bandha, and visualization techniques. These types of Mudras lead to awaking of Pranas, Chakras, and Kundalini.

2. Simple hand Mudras for balancing the five elements.

FIVE GROUPS OF YOGA MUDRA

1. Mana / Head Mudras

Mana Mudras involve the engagement of subtle skeletal muscles, mostly in the areas of the pelvis, and centralize the Prana in the body. These are useful in stimulating the Kundalini powers. They are called Shambhavi, Nasikagra Drishti, Khechari, Kaki, Bhujangini, Bhoochari, Akashi, Shanmukhi, and Unmani Mudras. Mana Mudras need concentration and focus on internal consciousness whilst elevating the cognizance. The positions of the eyes, ears, nose, tongue, and lips play a key role in these Mudras.

2. Kaya / Postures Mudras

These practices utilize physical postures, combined with breathing and concentration. They are called Prana, Vipreetakarni, Yoga, Pashinee, Manduki, and Tadagi Mudras. Kaya Mudras reinvigorates the Prana in the body and directs the Prana into specific Chakras, which are energy channels.

3. Bandha / Lock Mudras

These practices combine Mudra and Bandha, which give rise to special kinds of nerve impulses, which are sent to the brain centers and translated as new sensation; e.g. vibration, throbbing, creeping sensation, feeling of ecstasy, bliss, extreme joy, etc. They are called Maha Mudra, Maha Bheda Mudra, and Maha Vedha Mudra.

4. Adhara /Perineal Mudras

These techniques redirect Prana, from the lower centers, to the brain. These Mudras control the sexual capacity. They are called Ashwini Mudra, and Vajroli/Sahajoli Mudra.

5. Hasta / Hand Mudras

Hand Mudras are all meditative Mudras. They redirect the Prana, being emitted by the hands, back into the body. They are called Jnana /Gyan, Chin, Yoni, Bhairava, and Hridaya Mudras.

NOTE

The above Mudras should be learned under the instructions of Yoga Mudra experts in order to get wonderful results.

MUDRA AND HEALTH

THE PHYSICAL BODY

The physical body is composed of five elements, which are fused with each other in different proportions, to form each human body. These five elements are fire, air, space (ether), earth, and water. The thumb represents fire, the index finger represents air, the middle finger represents space, the ring finger represents earth, and the little finger represents water. When these five elements are present in fixed proportion, the body remains healthy; but if there is the slightest imbalance in these elements, it can upset our immune system and cause various ailments. The ancient Yogis explained how, with bringing together the fingers in various permutations and combinations, the elements could be manipulated in the physical body. This balancing of the tension and redirection of the internal energy affects the changes in veins, tendons, glands, and sensory organs to bring the body back to a healthy state.

MUDRA SCIENCE

• Mudra science is an independent Yoga that brings quick and effective changes.

• Mudras are easy to practice and can be practiced by sitting, standing, or lying on a bed – whenever and wherever you have time; but these are most effective when we perform in Vajrasana, Padmasana, or Sukhasana, and on an empty stomach.

• While performing Mudras, try to keep the rest of the fingers straight. It is always a better option to do these Mudras with both hands, palms facing the sky – although it is not a rule.

• The left hand Mudras are beneficial for the right side of the body and vice versa.

• Mudras can be practiced for a minimum of 30 seconds and up to 45 minutes daily. The practice can be spread out over three times a day for convenience or depending on your capacity.

• Mudras can be practiced both by the healthy and the non-healthy. In the former case, they are preventive measures, which preserve your health.

• Continuous practice of the Mudra will create minute changes in your body. There is perhaps nothing better in the world than the practice of Mudras for success and well-being.

• So try it, it really helps.

Following are a few very powerful Mudras for the wonderful health benefits…

 1. Mudra of Knowledge (Gyan Mudra)

Sit in any comfortable meditation posture. Touch the tip of the thumb, to the tip of the index finger, with the other three fingers stretched out. Place the hands on the knees. Keep the spine straight and the eyes closed. As it is a Mudra of knowledge, it enhances the knowledge. The tip of the thumb has centers of pituitary and endocrine glands. When we press these centers, by the index finger, the two glands work actively.

Benefits

Increases memory power and sharpens the brain, enhances concentration, and prevents insomnia. If we practice it regularly, it will cure all psychological disorders, such as mental, hysteria, anger, and depression. For insomnia problems, after this Mudra, perform Pran Mudra.

2. Mudra of Life (Prana Mudra)

Bend the ring finger and the little finger, and touch the tip of the thumb, with their tips keeping the remaining two fingers stretched. As it is the Mudra of life, it improves the vitality of the body, as Prana Mudra activates the Root Chakra. In Root Chakra, the elemental force of human entity resides. The fingers positioned in the Mudra, provokes the nourishing energy in the pelvic floor. If we practice it regularly, we will become active and strong.

Benefits

It improves immunity, improves the vitality of the body, improves eyesight, helps in the proper functioning of the lungs, energizes the heart, and removes vitamin deficiency and fatigue.

3. Mudra of Earth ( Prithvi Mudra)

Touch the tip of the thumb and the tip of the ring finger together, keeping the other three fingers straight. Since this Mudra is an association of the earth element with the powerful Sun, it brings solidity to the body.

Benefits

Regular practice of this Mudra assists in weight gain, if the body is underweight, helps restore the balance and equilibrium of the body, wards off weakness, fatigue, dullness, and increases Prana in the body. The position of the fingers intensifies the sense of smell and is also effective for nail, skin, hair, and bones. It brightens the aura, activates the thinking power, and helps to broaden the orthodox / conservative thinking pattern; it compensates for lack of Rajasic Guna (passion).

4. Mudra of Water (Varun Mudra)

Join the little fingertip with the tip of the thumb, keeping the rest of the fingers stretched out. As the name suggests, this Mudra is associated with the water element (Varun is a name for the water God), so it balances the water element in the body. It retains clarity in the blood and prevents all diseases which come, due to lack of water.

Precaution

Do not press the tip of the little finger near the nail, as it causes dehydration, rather than hydrating the system. Those having respiratory problems, should not do this Mudra.

Benefits

Excellent for skin disorders, such as wrinkles, skin infections, and dryness, it purifies the blood and heals many blood disorders; brings luster and glow to the body; especially, the face; compensates for the shortage of water in the body, and cures constipation. Since it moisturizes the body, it is also a thirst-quenching Mudra, which activates the salivary glands to secrete saliva, relieves dehydration, and stomach infection, relieves kidney malfunctioning and promotes urination, activates the circulation of fluids in the body, prevents the pains of gastroenteritis, and muscle shrinkage.

5. Mudra of Air (Vayu Mudra)

Keep the index finger on the base of the thumb, and press the back of the second phalange with the thumb, by keeping the other three fingers straight. It prevents all the diseases that occur, due to the imbalance of the air. The practice of this Mudra, for 45 minutes, reduces the severity of the disease in 12 to 24 hours. For better results, practice it for two months.

Benefits

This Mudra helps with rheumatic pains, arthritis, gout, paralysis, Parkinson’s disease, chest pain, back pain, neck pain, any pain associated with excess wind in the body. It releases aches and pains and acts as first aid.

6. Mudra of Emptiness (Shunya Mudra)

Bend the middle finger and place it at the ball of the thumb – then press it with the thumb. The rest of the fingers are left extended. For optimum results, this Mudra is performed for 45 minutes at a stretch. It reduces the dullness in our body. Shunya Mudra is a connotation of Sky, which is colligated with the highest forces.

Precaution

Do not do this Mudra while having food or walking.

Benefits

It relieves an earache within 4 or 5 minutes, useful for the deaf and mentally challenged, reduces the dullness in our body, beneficial for heart patients, strengthens the gums, improves the voice of those who are dumb since birth, and is good with thyroid problems. It brings relaxation to sudden senselessness of body, due to sudden shock.

7. Mudra of Sun (Surya / Agni Mudra)

Bend the ring finger and press it with the thumb. It sharpens the center in the thyroid gland. Practice it daily, twice, for 5 to 15 minutes.

Precaution

Weak persons should not apply this Mudra, since it produces heat in the body; one should not do this in very hot weather.

Benefits

It balances the body, reduces cholesterol in the body, helps in reducing weight, reduces anxiety, and corrects indigestion problems. Good for diabetes and liver problems.

8. Mudra of Digestion (Apan Mudra)

The tips of middle finger and ring finger touch the tip of the thumb, while the other two fingers are stretched out. Apan Mudra is called energy Mudra. This Mudra stimulates the wood element, which is associated with the energy of the liver and gallbladder. It gives patience, serenity, confidence, inner balance, and harmony. It plays an important role in our health, as it regulates the excretory system.

Benefits

Purifies the whole body, removes toxemia from the body, cures vomiting, and regularizes the urine flow and perspiration. It regulates diabetes, cures constipation, and piles. For healthy teeth, use this Mudra, along with Akash Mudra. For eyes, ears, and mouth related problems -use this Mudra with Pran Mudra. Cures menstruation related problems, burning sensation of the hand, heart, leg, and urine.

9. Mudra of Osteoporosis (Aakash Mudra)

Join the tip of the middle finger with the tip of the thumb, keeping the rest of the three fingers straight. This Mudra is a combination of the ether element, with the sun, and pertains to any ailment involving sound.

Benefits

This Mudra is excellent for increasing the sensitivity to hear sounds, activates the calcium and phosphorus absorption from the diet, and also their formation, which makes it a very good Mudra for those having weakness of bones, such as osteoporosis. Due to its inherent quality to release tension, it keeps the mind calm and serene and can be used during meditation, successful in releasing lockjaw experienced through yawning, mental tension, or over-exertion. Regular practice calms and clarifies the thought process.

10. Mudra of Heat (Ling Mudra)

Interlock the fingers of both hands and keep the thumb of the left hand vertically straight; encircle it with the thumb and the index finger of the right hand. Linga Mudra is the booster of the body’s immune system and helps to relieve other problems related to human anatomy.

Precaution

Practice it any time you want; but don’t practice it a lot, as it produces heat in the body. It can cause sweating, even in winter, if you practice it longer. In addition to practice of this Mudra, follow a balanced and healthy diet. Drink lots of water, juices, and eat more fruit.

Benefits

It stops the production of phlegm and gives power to the lungs, cures severe cold and bronchial infection, invigorates the body, and is good in low BP. If Ling Mudra is practiced daily, along with proper performance of Kapalbhati Pranayam, then various complicated diseases of the chest can be healed. Regular practicing of this Mudra is effective for those who are overweight.

11. Mudra of Heart (Apan Vayu Mudra)

The tips of the middle finger and the ring finger touch the tip of the thumb, while the index finger touches the base of thumb and the little finger is stretched out. Apan Vayu Mudra is a combination of two Mudras – Apan Mudra and Vayu Mudra. This Mudra benefits the heart. It works like an injection for the reduction of a heart attack. It is as powerful as a sorbitate tablet. Within the first two seconds, this Mudra proves to be an instant reliever. This Mudra is also called, Hridaymudra or Mrit Sanjeevani Mudra. Practice it as many times as you can. Heart patients and BP patients can practice it for 15 minutes daily, twice, for better results.

Benefits

It strengthens the heart and regularizes palpitation, regulates the excretory system, cures gastric trouble, is helpful to cure acidity and headache – also regulates bowel movements; it is effective on a toothache, balances body temperature, and disposes toxic things from the body.

SOME MORE HEALTHY TIPS FOR THE HEART

• While taking a walk, apply Apan Vayu Mudra. This will not only help your heart, it will prepare you for the day by charging up your circulation and your metabolism.

• Do Yoga and Dhyan for at least 30 minutes, three or more times per week. It helps strengthen the heart.

• Nadi Sodhana Paranayam is the best exercise for heart patients and can be done virtually anywhere, anyplace. For this, inhale through the left nostril, exhale through the right, then again inhale through the right, and exhale through the left.

• Increase fiber and reduce fat intake in your diet, as this helps lower blood cholesterol. Fiber is found only in plants – fruits, vegetables, and grains.

• In case you are a heart patient and want to climb stairs, then 5-7 minutes before that, do Apan Vayu Mudra. It’ll give you relaxation.

• Learn to stay calm, so that you don’t lose your temper and increase your blood pressure. Deep breathing is a good way to control anger and to relax.

• Make yourself happy and feel free, keep smiling always. Even five minutes of laughter keeps our stress at the lowest possible level.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows:

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.

Mobile: + 919849772485

Ph: 91-40-65173344

Email: yogashaastra@gmail.com

Website: www.yogashaastra.in

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Dr. Rita Khanna 

The musculoskeletal system is also known as the “locomotor” system and is composed of our skeletal system and the skeletal muscles.

The skeletal system consists of all the bones in the body, including the cartilage, and the ligaments. There are about 208 bones in the adult body, and they are joined by the ligaments. It is because of these joints that the body is able to move and is less liable to total injury. Besides that, the skeletal system performs a number of functions:

• Provides a framework for the body

• Provides levers for the muscles to move

• Provides protection for the delicate organs of the body, such as the brain and the lungs

• Contains the marrow which manufactures the blood cells

• Stores calcium and phosphorus minerals

• Provides pH balance by buffering blood against excessive acid-base changes

The muscular system consists of all muscles of the body. There are more than 500 main muscles, as well as thousands more that can only be seen under a microscope. The muscles consist of a fleshy tissue which has the ability to contract and expand. It is responsible for all physical movement and motion. The act of breathing, the beating of the heart, as well as every other function of our physical organs, is due to muscle action. Indeed, half of our body is made of muscles, including all our vital organs.

There are two types of muscles – Voluntary and Involuntary:

Voluntary muscles are those which are under the control of our will – such as those of the face and the limbs.

Involuntary muscles are those which control the working of the inner body- without us thinking about it, such as heart, lungs, blood circulation, and digestion. However, those who practice Yoga, gradually acquire some degree of control, even of the normally involuntary processes.

YOGA AND THE MUSCULOSKELETAL SYSTEM

Our skeleton system is constantly working to preserve our framework – not only externally, but also internally. Yoga helps in the re-alignment of various mechanical disorders, such as knee pain, neck pain, cervical spondylosis, lower backache, slipped disc, hiatus hernia, umbilical hernia, arthritis – including osteoarthritis, rheumatoid arthritis, gout, etc. In order to counter various medical problems, there are various Yoga positions and postures, which can be practiced to free our joints and relieve pressure on the cartilage. These Asanas can be done sitting, standing, lying down, and upside down. Before attempting these, it is essential to learn how to stand erect. Some people stand with knees bent; others protrude the abdomen; while some throw the weight of the body on one foot, or the other, or have the feet at an angle.

This can be noticed by watching where the soles and heels of the shoes wear out. All these standing defects have a toll on the spinal column, which in turn, affects the mind. For such defects, Tadasana is very useful.

TADASANA OR SAMASTHITI 

Tadasana means steady and erect, like a mountain. In Yoga, Tadasana is the most basic and the most important of all the positions. It’s not just a standing posture, but it also corrects the alignment of the body. It is from Tadasana pose that many positions and exercises commence. The alignment for Tadasana carries into many of the standing and inverted poses. If your alignment and positioning in Tadasana is incorrect, the rest of your workout will be incorrect, as well. So, one must learn this foundation posture perfectly.

Here’s a technique:

TECHNIQUE

• Stand straight with feet together. Arms are at your sides with fingers together. Close the eyes and relax with normal breathing. While relaxing, bring your attention on your posture and check the position.

• First, check your feet; are they together? Big toes and heels should touch each other. Then see that the weight of the body is neither on the heels, nor on the toes, but in the centre of the arches. Do not tighten the toes, but stretch them from the bottom and keep them relaxed. Keep the ankles in line with each other.

• Pull up the kneecaps, tighten your thigh muscles, compress the hips, tighten the buttocks, pull your stomach in and up, and expand the chest. Keep the neck erect and the head straight. Do not tilt forward and backwards. Look straight and do normal breathing.

• Stand still for 20-30 seconds and breathe normally. This is the position for all standing postures.

BENEFITS

This asana develops physical and mental balance. The entire body is stretched and loosened, helping to improve sluggish circulation in the lower limbs, and clearing up congestion of the spinal nerves.

MODIFICATIONS

• If you are new to Yoga, try practicing Tadasana, with your back directly against a wall, to find the alignment in this pose. Heels, sacrum (middle of pelvis), and shoulder blades gently touch the wall. When the body is in proper alignment, the lower back and back of the head should not touch the wall.

• If you have difficulty balancing, widen your feet a few inches – keeping the second and middle toes pointing forward.

MUSCULOSKELETAL SYSTEM AND VIRABHADRASANA 1 (WARRIOR POSTURE)

While doing Virabhadrasana 1, we can see the most obvious effects on the musculoskeletal system. Before I explain about this asana, there is a story of Lord Shiva. This is a story of love, attachment, pride, shame, vengeance, violence, sadness, compassion, and renunciation.

STORY OF LORD SHIVA

Lord Shiva was married to his beloved Sati and lived in the pleasure city Bhoga, which he had created. Sati’s father, Daksha, had never approved of his daughter’s marriage. To Daksha, Shiva was an unorthodox hermit, who frequented cremation grounds. A Yogi with long matted hair, who consumed intoxicants, sang and danced whenever it pleased him, was not a worthy husband for his daughter. Daksha the Prajapati (the worldly creator), was the upholder of civilization and he thrived on rules and regulations. Shiva was his antithesis.

Shortly after Sati had left her secure home of her father, to live with Shiva, Daksha organized a great party, a yagna or ritual sacrifice. He invited all the members of the entire heavenly universe; all that is except Shiva and Sati. Sati got word of this and suggested to Shiva that they go anyway. Shiva said, “Why go, were we invited? I do not wish to incite your father’s anger any more than I have already.” Sati was hurt by her father’s refusal to acknowledge her marriage and her husband; she decided to go alone to the party.

When she arrived, her father asked her why she was there as she was not invited. Her father, sniggering, said, “Perhaps you have come to your senses and have had it with your wild animal of a husband, isn’t he also called Lord of the Beasts?” All the guests present laughed. Sati, defending her husband, spoke, “He is one with nature and does not seek to control animals by bending them to his will. Society is artificial and exploits nature.” This dialogue between father and daughter entertained the guests. Sati was saddened and humiliated by this public argument with her father. When her father tried to taunt her again, she remained silent, letting go of all desire to continue to argue with her father, in hopes of defending her husband. She trembled with disgust and indignation at having been so cruelly let down by the one man upon whom she, as a daughter, should always be able to rely. Instead, she made an internal resolve to relinquish all family ties. She summoned up her strength and spoke this vow to her father, “Since you have given me this body, I no longer wish to be associated with it.” She walked past her father and sat in a meditative seat on the ground. Closing her eyes, envisioning her true Lord, Sati fell into a mystic trance. Going deep within herself, she began to increase her own inner fire through yogic exercises, until her body burst into flames.

When news of Sati’s death reached Shiva, he was first shocked and saddened, then enraged. He fell into the deepest and darkest place he could find. He tore his hair out and fashioned from this hair the fiercest of warriors, Siva named this warrior, Virabhadra. Vira means hero and Bhadra means friend. He commanded Virabhadra to go to the yagna and destroy Daksha and all guests assembled. Virabhradra arrives at the party, with sword in both hands, thrusting his way up through the earth from deep underground; this is the first aspect (Virabhadrasana I.) Establishing his arrival for all to see he then sites his opponent, Daksha, (Virabradhasana II.) Moving swiftly and precisely, he takes his sword and cuts off Daksha’s head, (Virabadrasana III.)

Shiva arrives at Daksha’s place to see the damage that Virabhadra had ravaged. After this vengeful action, Shiva absorbs Virabhadra back into his own form and then Siva becomes known as Hare, the ravisher. His anger is gone, but now he is filled with sorrow. This sorrow turns to compassion when he sees the aftermath; the bloody work of Virabhradra. Shiva finds Daksha’s headless body and giving it the head of a goat, brings Daksha back to life. Overwhelmed by this generous gesture, Daksha names Shiva as Shankar, the kind and benevolent one. With Daksha’s pride put in check, he bows in awe and humility to Shiva the Shankar. The other Gods and Goddesses follow his lead and honor Shiva.

The fact still remained; Sati was dead. Shiva walked away from the scene of the party, carrying the lifeless body of his beloved wife, wandering to where he did not know. But one thing he was sure of – he would find the most isolated place possible and once again become the ascetic recluse.

The Esoteric Meaning of this Story:

Shiva is the Higher Self who slays the prideful ego (Daksha) for the sake of the heart (Sati). Through means of infinite compassion, the higher Self forgives the ego but nevertheless withdraws to a secluded place with only the essential nature of the heart left intact. This essential nature of the heart is the power of love, which will be brought to life again, in another form.

Here’s a technique:

TECHNIQUE

• Stand in Tadasana – while inhaling, jump with the legs 4 – 4 ½ feet apart and extend the arms sideways – in line with the shoulders.

• Turn the palms up, stretch them upwards, and join the palms. Keep the elbows straight. Take 1-2 breaths.

• Exhale and turn the right leg and trunk out to 90 degrees to the right and the left foot slightly in. Take one breath. While exhaling, bend the right knee to 90 degrees.

• Keep the left leg firm and straight.

• Take the head back and look up at the thumbs.

• This is the final position. Breathe normally and stay for 15-20 seconds.

• Inhale and come back. Repeat the posture on the left side by reversing the process.

• When you’ve completed, return to Tadasana.

EFFECTS ON THE MUSCULO SKELETAL SYSTEM

While doing Virabhadrasana 1, we can see the most obvious effects on the musculoskeletal system. In this asana, you can discover for yourself how skeletal muscles operate with feet spread wide apart, the hands stretched overhead, and the palms together. Feel what happens as you pull the arms to the rear and lower your weight. To pull the arms up and back, the muscles facing the rear have to shorten concentrically, while antagonist muscles, facing the front, passively resist the stretch and possibly completion of the posture. As you lower your weight, the quadriceps femoris muscle, on the front of the flexed thigh, resists gravity and lengthens eccentrically. Finally, as you hold still in the posture, muscles throughout the body will be in a state of isometric contraction.

BENEFITS

Virabhadrasana I, relieves stiffness in the shoulders, ankles, and hips. It strengthens the legs, opens the hips, chest, and stretches the arms and legs. It strengthens and tones the muscles of the pelvic floor, abdomen, ankles, and the knees. This pose improves sluggish blood circulation and respiration and energizes the entire body. It develops concentration and balance. It also builds and generates confidence.

SPECIAL INSTRUCTIONS

• People suffering from heart trouble should avoid this asana, and those with physical weakness should not remain in this position for long.

• In case you are suffering from ailments, it is recommended to practice under the guidance of experts and to please consult your doctor.

You can take good care of your Muscular System through the help of Yoga. Not only does it strengthen your muscles, but at the same time, you gain a healthy inner being as well.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows:

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.

Mobile: + 919849772485

Ph:-91-40-65173344

Email: yogashaastra@gmail.com

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Dr. Rita Khanna

Sanskrit word Sankhya, or Samkhya, means enumeration. According to samkhya philosophy, God is the seed of the universe and knowledge. He created pursha, the soul, and prakriti the nature. Purusha is the eternal, all-knowing and absolute reality, without any attributes. Prakriti also is the absolute and eternal reality, but it is non-sentient.

The Shristi (creative process) begins when pursha joins prakriti and becomes established in it. Out of this process evolves 24 principles. These principles of nature mold and blend with its three gunas or qualities; namely, Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity).

The hub of life is interdependent upon these three gunas – wherein all the twenty-four tattvas, or principles of nature of man, revolve around them.

THREE GUNAS and 24 TATTVAS

According to Sankhya, there are an infinite number of purushas – each of which is existent, eternal, and sentient. When Purusha comes into contact with prakriti, purusha throws its reflection on prakriti, and the power of purusha (maya) infuses prakriti, disturbing the equilibrium of its three gunas.

The three gunas (elements) of prakriti, when agitated by maya, which is the power of purusha, enter into different permutations and combinations – making the unmanifest prakriti undergo an evolution into different manifest forms. In this process, Purusha remains an unattached viewer of these changes, while Prakriti becomes the insentient doer and enjoyer of the changes. Sattva, Rajas, and Tamas Gunas (or qualities) give rise to the creations, which are called the 24 tattvas (categories of existence).

These are:

Sattva Gives Rise To:

Buddhi = intelligence, discrimination, analysis

Ahamkara = the ego

Manas = the mind or the mental functions, builds perceptions, images, concepts

Chitta = the unconscious, memory bank

Rajas Gives Rise to Five Sense Organs (Jnanendriyas):

The ears and hearing

The skin and feeling

The eyes and seeing

The tongue and tasting

The nose and smelling

- And -

The Five Action Organs (Karmendriyas):

The mouth and speaking

The hands and handling

The bowels and excretion

The genitals and sexual activity

The feet and movement of the body

Tamas Gives Rise To Five Subtle Elements (Tanmatras):

Energy of vibration or sound (Sabda)

Energy of impact or touch (Sparsha)

Energy of light and form or form (Rupa)

Energy of viscous attraction or taste (Rasha)

Energy of cohesive attraction or smell (Gandha)

- And -

The Five Gross Elements (Bhutas)

Ether, Air, Fire, Water, Earth

GIST OF PRAKRITI and ITS EVOLUTES

The Gunas are the objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. When Purusha activates Prakriti, the first thing to emerge in this process of evolution of Prakriti, is mahat (the great principle). From the mahat, evolves buddhi and manas.

Buddhi is the principle of intelligence or the discriminating awareness, and manas is the mind, which consists of pure consciousness. From buddhi, evolves ahmkara (the feeling of individuality and separation) and the five tanmatras. The rest of the principles arise from mind, which are the five senses, the five organs of actions, and the five gross elements. These are the 24 evolutes and together with the Purusha (individual soul), who joins with Prakriti to initiate this process – the number becomes 25. In this process of evolution, the individual-self (jeevatma) gets bonded to the manifest world by ignorance (avidya). For this reason alone, our way of looking at things, such as our bodies, our senses, and our habits are all different. Observation can only occur when the Purusha has the energy and the inclination to go out within and come back with impressions of the outer world.

According to the Yoga Vasistha, people who are of a satvic nature, and whose activities are mainly based on satva, will tend to seek answers regarding the origin and truth of material life. With proper support, they are likely to reach liberation. Rajas is associated with concepts of energy, activity, ambition, and passion; so that, depending on how it is used, it can either have a supportive or hindering effect on the evolution of the soul.

Tamas is commonly associated with inertia, darkness, and insensitivity. Souls, who are more tamasic, are considered imbued in darkness and take the longest to reach liberation. Prakriti is closely associated with the concept of Maya within Vedic scripture.

PATANJALI’S ASHTANAGA YOGA

According to Sankhya, the mind plays a significant role in the process of the evolution of Prakriti. For that, there are many paths of Yoga for attaining clarity of mind. Patanjali’s ashtanga Yoga acts as an instrument for attaining clarity of mind. Patanjali begins the sadhana pada, of the Yoga Sutras, with a discussion on the five great obstacles (klesas) to the practice of Yoga; namely, avidya (ignorance), asmita (egoism), raga (attachment), dvesha (anger), and abhinivesa (will to live).

A Yogi has to eliminate these obstacles for the success of his practice of Yoga. This is done step-by-step, by putting restraints on his social behavior – through yamas, and his personal inner behavior – through niyamas ,and by regulating the activities of his gross and subtle bodies through the practice of asanas, pranayama, and pratyahara, in the light of the Vedic concepts of human physiology, psychology, and cosmology.

If real clarity of mind is present, we experience quietness and peace within us. We will be able to recognize our duhkha, or suffering, that arises out of the incorrect understanding of avidya; and we must know that we can avoid it. This is the real awareness and freedom from all bondage.

RETRACING PRAKRITI EVOLUTES THROUGH MEDITATION

Recognizing the major role of the mind in the process of evolution, Patanjali makes use of mind and its activities for the counter movement of involution in the process of meditation. The attention of the mind is systematically used to encounter, examine, and to transcend every level of the manifestation of reality for moving inward to the core of being, which is pure consciousness. Meditation starts with the concentration of the mind on the external world and with the awareness of the gross objects composed of five elements: space, air, fire, water, and earth.

The mind then proceeds to explore the cognitive senses (jnanendriyas), active senses (karmendriyas), and then to mind (manas) itself, which is the source of the other 15 evolutes through the process of withdrawal (pratyahara). The process reaches the last stage when ego (ahamkara), which is an agent of attachment and aversion, and which provides the individual with false identities, is encountered. When the Yogi transcends this I-ness (ahamkara), he transcends all levels of attachment and false identities and reaches the stage of Intelligence (Budhi).

This is the stage where the individual consciousness is freed from the entanglement of the manifest world; but even Budhi is a construct or one of the evolutes of Prakriti. The goal of meditation is reached only when the individual self (atman) is completely separated from all relationship with Prakriti and comes to the realization of its reaching pure consciousness. This stage, of the atman becoming completely separated from Prakriti, to the self-realization of pure consciousness, is called Kaivalya/Mukti in Sankhya-Yoga.

CONCLUSION

The world, as we see it, is a combination of these aspects constantly interacting with one another. Everything that happens in the external world influences us and what happens within us, in its turn, has an influence on our relationship with the external world. In death, Purusha vanishes.

The body, the brain, and the sense organs are still present; but they are lifeless because the Purusha is gone. Yet for the Purusha, there is no death because it is imperishable. The weapons cannot cut nor fire can burn it, water cannot wet it, nor can wind dry it. Our mind cannot see the Purusha. but it is the constant witness to all our actions. Because the Purusha works through the mind, it can only see when the mind is clear.

Finally Purusha, pure consciousness, rests in itself, alone, separate from all evolutes of Prakriti. The seeker on the path of self-realization seeks even a minute or a moment of this highest glimpse of realization, after which he or she continues to purify the remaining samskaras and karmas.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.

Mobile:+ 919849772485

Ph:-91-40-65173344

Email: yogashaastra@gmail.com

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

(THREE BODIES & FIVE SHEATHS)

By Dr. Rita Khanna

THE THREE BODIES

According to Yoga Shastras, we have three bodies. These three bodies consist of the physical body, astral or subtle body, and the casual or super-subtle body. Throughout the subtle body are energy channels, through which our life energy flows. Through regular practice of Yoga and pranayama, you can keep your physical body under control; it would be easier for you to reach your higher self. The astral, or the subtle body, is related to the mind and chakra energy system. Breathing exercises, the practice of prathyhara, and concentration, can help control the astral or subtle body. The casual or the super-subtle body is the finest body. It contains the soul itself and your connection to the God. You can communicate with this body through meditation and the attainment of samadhi or enlightenment.

THE FIVE SHEATHS OF EXISTENCE

Within these three bodies are five sheaths of existence, which are like layers of energy – each containing and governing different aspects of your body. They are the physical sheath (annamaya-kosha, the vital sheath (pranamaya-kosha), the mind sheath (manomaya-kosha), the intellect sheath (vijnanamaya-kosha), and the bliss sheath (anandamaya-kosha). These five sheaths are the covering of the self or the soul. Taittiriya Upanishad gives us the Pancha Kosha Viveka to help discriminate between the self and the non-self. They help us understand what is self and how these sheets move from the gross physical body to the subtle spiritual body. Once we develop an understanding of the five koshas, it helps us to slowly peel off these layers and bring us closer to our true identity.

PHYSICAL SHEATH (ANNAMAYA KOSHA) (Physical Body)

The word anna means food and maya means composed of. Physical sheath is composed of food, blood, flesh, bones, skin, hair, organs, and systems. This is the body, which is most familiar to us. It is also made of five elements namely earth, water, fire, air, and space. Each body system is related to a particular element; i.e. the skeletal system is related to earth, the circulatory and immune systems to water, the respiratory system to air, the digestive system to fire, and the central nervous system to space. This remains in a state of balance – only when all the elements are in synchronization. The gross, or physical body, obtained knowledge of the external world through ear, skin, eyes, tongue, and nose and does actions through the mouth, arms, legs, anus, and penis – which helps her for functioning of speech, holding, walking, excretion, and procreation. Due to the presence of the ego, this body undergoes six transformations: birth, growth, disease, old age, decay, and death and has qualities like I am fat or thin, I am white or black, I am young or old, I am man or a women, I am healthy or sick, attractive or unattractive, big or small. They feel separate from the self, and it is very difficult for them to leave these. It is our responsibility to take good care of this sheath and to re-define our relationship with our body through regular yogic asanas, cleansing kriyas, proper diet, and relaxation. As the body purifies, you begin to experience the inner bodies; energy and consciousness manifest in a subtler form. Then, you realize that the body is not the self. Hence, the self is different from the body, unchanging, ever pure, and free from modifications.

VITAL SHEATH (PRANAYMAYA KOSHA) (Astral Body)

The next layer of experience is pranamaya kosha – movement of the pranic force directing our physical and mental activities. This movement happens through nadis or channels, conductors of energy, which are controlled by the six chakras. Vital sheath is a subtler sheath when compared to annamaya kosha. This is composed of vital energy. As long as this vital energy exists in the organisms, life continues. This sheath is responsible for our physiological functions; namely breathing, digesting, metabolizing, circulation, endocrinal, neural, skeletal, muscular, etc. This body has qualities like hunger, thirst, sleep, fatigue, evacuation, and regeneration. These states come in cycles and depend upon external conditions, such as food, air, water, and other factors. Due to the presence of the ego, our body functions become imbalanced. To balance these systems, one of the methods of purification of the nadis, or channels, is through Nadi-sodhana pranayama. As you begin to experience this aspect of existence, you discover that this sheath is merely an illusion covering over the eternal self. Hence, the self is different from the body, unchanging, ever pure, and free from modifications.

THE MIND SHEATH (MANOMAYA KOSHA) (Astral Body –Lower Mind)

This sheath is the energy of action. This mental sheath is composed of two qualities, mana (mind) and buddhi (intellect). Mana is the rational, linear, sequential, thoughtful mind. Buddhi is the quality of discrimination, which comes after knowledge, after the removal, or the absence of ignorance. The former constitutes the manomaya kosha, while the latter is called the Vigyanmaya Kosha. Mind gives power to the senses – in sense perceptions and action. It collects the sensory information from the senses and sends them to the intellect for ascertaining their nature. This portion of the mind lacks the cognitive abilities of reasoning; void of any discrimination. People, residing in this layer, experience pain, pleasure, longing, doubt, fear, and the many tides of emotion. When the mind is cheerful, we are happy. When the mind is gloomy, we are depressed. We are at the mercy of the mind that waxes and wanes. We suffer from these because we gave all the powers to the mind and made it our master. These vrittis, of this mind, lead to habitual imbalances at manomaya kosha. You can learn to control the mind and intellect sheaths through breath control, the practice of sense withdrawal (pratyahara), and concentration techniques. When these techniques are done with a sense of total devotion, the body purifies and it loses its solidity. Then anger and serenity, sadness and happiness, sorrow and joy are each welcomed happily. As you begin to experience this aspect of existence, you discover that this sheath is merely an illusion, covering over the eternal self. Hence, the self is different from the body, unchanging, ever pure, and free from modifications. Therefore, the self is a witness of the Manomaya Kosha.

THE INTELLECT SHEATH (VIJNANAMAYA-KOSHA) (Astral Body-Higher Mind)

The Vijnanamaya kosha is the sheath of the intellect(buddhi) and intuitive knowledge/wisdom, which gives us the discriminative capability that helps to differentiate between virtues and vice, good and bad, right and wrong, truth and untruth. It controls the mind, the senses, the fructifying samskaras, and all activities of the body. This knowledge helps us for our inner growth, ethics, and morals. The intellect can be looked upon as having two components – one that is controlled by our ego, and driven by our past memories and impressions (samskaras), and the other which is controlled by our pure intuition. The ego-driven intellect can lead to actions, when it gets co-mingled with the memories and is clouded over by the manas, which results in pain and suffering. Its knowledge is affected by the moods of the mind and other factors. Through the practices of meditation, regular self-study, and enrichment of knowledge through libraries and discourses, could it then lead towards devotion. Our mind becomes purified and the intellect can then begin to depend more and more on the pure intuitive wisdom, rather than be influenced by the ego. As you begin to experience this aspect of existence, you discover that this sheath is merely an illusion covering over the eternal self. Hence, the self is different from the body, unchanging, ever pure, and free from modifications. Therefore, the self is a witness of the Vijnanamaya Kosha.

THE BLISS SHEATH (ANANDAMAYA KOSHA) (Casual Body)

When we can transcend the other four layers described above, we can begin to experience a sense of pure joy, which does not need any sensory input or any of the past experiences or impressions. This kosha is the finest, thinnest veil covering the self (atman), and could also be called the level of the soul. It contains the essence of an individual soul’s experiences of countless lifetimes and stage of spiritual evolution. On this level, there is a strong awareness about the oneness of the individual and the absolute. But as long as there is individuality, there must be a faint sense of ego. With the grace of God, you can get rid of ego by good deeds, self-suggested happiness, deep awareness of being (samadhi), and morning walks, could bring a person to this level of the self. Samadhi is the transcendent state of union with the divine. All the impurities and dross evaporate, and effulgence of soul is experienced. Then one can imagine an afterlife, where one no longer has a body, where there is no need for breath, where the mind doesn’t process data anymore. At that point, a human being experiences true divinity, the realization of self or God. The yogi, who resides in the bliss sheath, experiences absolute peace, joy, and love.

SELF / SOUL

The essence of human personality is the Soul. The soul is a unit of God’s omnipresent cosmic consciousness, which was never born and never dies. It is a pure, eternal, blissful, luminous entity, which is ever unchanging. A yogi, who does not see himself as white or black, man or women, fat or thin, etc. or does not associate himself with these qualities, realizes the self and gets liberated beyond death. Just as butter is removed from milk, by churning the mixture of curd, so also the butter of the Atman should be taken from the mixture of the five koshas – by the churning of constant meditation on the immortal Brahman or soul, which fictitiously appears as the sheaths. Hence, in reality, the self is the seer, knower, and the witness of the causal body, who is never limited by time and space or the dualities contained therein.

The Concept of Brahmn or Consciousness Through the Story of the Young Bhrigu

The Taittiriya Upanishad offers a cosmic perspective by throwing light on the concept of Brahmn, or consciousness, through the story of the young Bhrigu, who has set out in search of the bliss of Brahmn.

Varuna, the father of Bhrigu, sets the tone for his son’s initiation with this opening line: Food, vital force, eye, ear, mind, speech — these are the basis to the knowledge of Brahmn. He instructs him to do tapas, to meditate. Upon doing, Bhrigu finds himself concentrating on the idea of anna, or food, that nourishes and sustains all beings. Bhrigu understands the physicality of food to be the first principle, which pervades all matter and nourishes it, and understands this to be the physical manifestation, the gross cosmic virat swaroop or manifestation of Brahmn.

With this knowledge of the annamaya kosha, the physical sheath, that still leaves him with a feeling of incompleteness, Bhrigu goes back to his father to learn more about attaining to the knowledge of Brahmn; but the teacher directs him to delve deeper into the origin of food.

Bhrigus’s next meditation focuses on the life force, the vitality throbbing behind matter, the prana, which energises all matter and runs through all physical systems, as electricity runs through wires to generate power. Bhrigu recognizes this vitality to be behind the physical sheath, and the understanding of the pranamaya kosha, the energy-astral body, as the next manifestation of Brahmn . He goes back to his father.

Once again, Bhrigu goes back to meditate, entering the third phase of his spiritual journey, to focus on the subtler aspects of this energy, to go into the idea that is behind all this, that which has triggered the vitality. Bhrigu discovers that it is the mind that provides the stimulus for the vitality. It is the manomaya kosha, the mental sheath that triggers all senses of knowledge — though still instinctual only, but emanating from the mind itself. Bhrigu becomes aware that the mind, too, is a manifestation of Brahmn, but senses that this knowledge too is incomplete.

In the fourth phase of meditation, he enters the subtle mind, the vijnanakosha of buddhi, the intellectual ability to understand cause and effect, an awareness that enables the mind to distinguish and discriminate the cognitive sheath. The manifestation of Brahmn, as Intellect, excites Bhrigu – for it takes him closer to comprehending the real nature of things. Yet, the restlessness is back, prompting him to seek out the very origin of thought.

Eventually, Brighu enters the fifth and final phase of meditation at the behest of his father, Varuna , who helps him become aware of the inner space in which all of existence, sat, and all of consciousness, chit are to be found, leading to ananda, bliss. It is the sat-chit-ananda, or attainment of ultimate bliss, that satisfies the spiritual quest of the hither-to restless mind and body.

Brahmn manifests as every atom of existence and every perception of consciousness, but realizing this need, does not necessarily make one happy and content. Bhrigus’s intense desire to know Brahmn, leads him to that state of bliss, the anandamaya kosha, which lies beyond all thought and desire, and to the realization that the entire manifested world, reflects the bliss of Brahmn equally. The atman, the self, is manifested in five different sheaths, five different energy levels, each as essential and central to the knowledge of Brahmn as the other. The understanding of the five koshas leads one back to the self.

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Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).