Mantra Power: Mantras are Frequencies that can Heal, Kill and Transcend

OM is the first and foremost of all mantras. OM is the sound of cosmic energy and contains all the sounds in itself. The spiritual efficacy of OM is heard, not by the ears but by the heart. It surcharges the innermost being of man with vibrations of the highest reality. All galaxies (including ours) are rotating and the sound they make is OM.

Frequency of OM is 7.83 Hz , which is inaudible to us as the human ear with it's 2 strand DNA cannot discern sounds of frequency less than 20 hertz. 

Frequencies of various Beej Mantras

OM – 7.83 Hz

Gam – 14 Hz

Hleem – 20 Hz

Hreem – 26 Hz

Kleem – 33 Hz

Krowm – 39 Hz

Sreem – 45 Hz

Seven Chakras and Mantras

Muladhara (मूलाधार)

Base or Root Chakra: Cervix/Perineum

Sound Note: C

Colour: Red

Element: Earth

Mantra: Lam

Frequency in Hz: 261.6, 523.3, 1046.5, 2093, 4186

Keeps you Grounded. Connects your feet to the Earth. Good if you can’t make descisions.

Swadhisthana (स्वाधिष्ठान)

Sacral Chakra: last bone in spine

Sound Note: D

Colour: Orange

Element: Water

Mantra: Vam

Frequency in Hz: 293.7, 587.3, 1174.7, 2349.3, 4698.7

Emotions, Passion, intuition and creativity.

Manipura (मणिपूर)

Solar Plexus Chakra : Navel area

Sound Note: E

Colour: Yellow

Element: Fire

Mantra: Ram

Frequency in Hz: 329.6, 659.3, 1318.5, 2637.1, 5274.1

Confidence, Assertiveness, ability to take a stand and say No.

Will Power.

Anahata (अनाहत)

Heart Chakra: Heart area

Sound Note: F

Colour: Green

Element: Wind

Mantra: Yam

Frequency in Hz: 349.2, 698.5, 1396.9, 2793.9, 5587.7

Love, Kindness, Compassion, Harmonious relationships.

Visuddha (विशुद्ध)

Throat Chakra (throat and neck area)

Sound Note: G

Colour: Blue

Element: Sky

Mantra: Ham

Frequency in Hz: 196, 392, 784, 1568, 3136

Self-Expression and Open communication.

Ajna (आज्ञा) Brow

Third Eye Chakra (pineal gland or third eye)

Sound Note: A

Colour: Indigo

Element: Body

Mantra: OM

Frequency in Hz: 110, 220, 440, 880, 1760, 3520.

Insight and visualisation. Opens up your perceptive physic ability.

Sahasrara (सहस्रार)

Crown Chakra (Top of the head; ‘Soft spot’ of a newborn)

Sound Note: B

Colour: White (combination of all the colours ) or Violet

Element: No Element

Mantra: No Sound

Frequency in Hz: 123.5, 246.9, 493.9, 987.8, 1975.5, 3951.1

Wisdom. Connecting you to your higher Self and spirituality.

Astral projection, Inter galactic travel, higher spiritual powers, timelessness, language of light etc.

Advantages of natural production of Nitric Oxide in our body :

The anuswaram (nasal sound) MMMM humming boosts the production of Nitric oxide in the body. This was known to Indians and documented more than 7000 years ago.

Nadaswaram (Shehnai) is an ancient musical instrument which produces similar nasal sound.

OM opens up quantum tunneling, where the wormholes do NOT have a restriction of speed of light. The secrets of this universe are contained in energy, frequency and vibration.

If you make the sound of OM in front of a drop of liquid, it will transform itself into a Sri Yantra which is a very specific visual form, which is symmetrical and also holographic, in that every bit of it contains all of it.

This Sri Yantra was revealed to Maharishis with 12 strand DNA and king sized pineal glands more than 8000 yrs BC.

Sanskrit Mantras have the precise golden ratio of 1.618 sound harmonics ( Fibonacci)

🙏 Jai Gaumata 🙏

www.kynmtrust.org

www.mylo.co.in

Source : Panchagavya Healing WhatsApp group

Ayurvedic Effects of Asana Practice

Asana as Physical Structure

At the most basic level, an asana is a physical pose, a kind of bodily gesture. In asana practice we place the body into a position that has a specific result and message depending upon the shape that it creates with the body. Each asana has its own structural effect. Sitting poses provide stability in the spine. Some of them create flexibility in the backs of the legs. Since most sitting postures create parasympathetic stimulation, they create a pleasant calming influence. Standing poses increase general strength and energy levels. Backbends tend to excite us (sympathetic stimulation), increase spinal extension, and create strength in the trunk elevator muscles. Relaxation poses even out and calm the energies created by our asana practice. All asanas, whether in groups or individually, have their own energetics depending upon what they do to the body. Like a house they have their own architecture.

However, since all our bodies do not have the same structure, the experience of an asana will vary depending upon the build, flexibility and organic condition of the individual. The effect of the asana is a combination of the structure of the asana, which is the same for everyone, and the person’s own bodily structure, which will vary not only by individual but also changes through the course of time.

Asana as Pranic Energy

The physical body is a vehicle for our internal energies, which are defined through Prana. Asanas are vehicles through which Prana is directed. An asana is not merely a physical structure but a condition of energy. Asanas express a quality of energy and even quieting poses can contain behind them a dynamic condition of mind and Prana. This fact gives all asanas a certain neutrality in their energetic effects, just as a vehicle in itself is neutral, with the goal of its travel depending on the driver. The asana is like a car with Prana as the driving force. It is not just a question of having the right vehicle but also of moving it in the right way. The pranic impulse behind the asana is as important as the asana itself.

This means that depending upon how we direct our Prana, the same asana can take us to different places. For example, a sitting posture done with strong pranayama can have a very energizing effect, while with ordinary breathing it will quiet us or even put us to sleep. The pranic energetics of an asana depend upon various factors including on how quickly we do the posture, the degree of force we use and, above all, on how we breathe during the asana. In fact, the goal of asana practice is to calm the body so that we can work on our Prana. Prana manifests when the body is still. This is the importance of sitting poses for internal healing.

Asana as Thought and Intention

Asana is not only structure and energy but also reflects thought and intention. We could call asana a ‘thoughtful’ or ‘mindful’ form of exercise. The effects of the same asana will vary depending upon whether our mind is clear or cloudy and our emotions are calm or turbulent. We may perform an asana with technical precision but our state of mind will determine how liberating the asana actually is for our consciousness.

Our mental state is reflected in our breath. When the mind is calm, the breath is calm. When the mind is disturbed, the breath is disturbed. So, mental and pranic energetics go together. While we can change the pranic effect of an asana through the breath, we can also change the mental effects of an asana through concentration and meditation. An asana should be a kind of meditation in form or movement. Therefore, we should always put our minds into a sacred space of silence, observation, and detachment while performing Yoga.

If our consciousness is not engaged during the asana, then our practice remains at a superficial level. Prana follows the energy of attention. The bodily posture is an outcome of that. The kind of posture that a person has reflects how they place their attention in life, what they most commonly do. That is why so many of us are hunched over today. Our main posture is sitting at a desk, in a car, or on a couch! This places our energy outside ourselves and so our internal energy sinks or collapses.

Ayurvedic Effects of Asanas

Each asana has a particular effect defined relative to the three doshas. This is the same as how Ayurveda classifies foods according to their doshic effects as good or bad for Vata, Pitta and Kapha, depending upon the tastes and the elements that compose each food article. We can look upon different asanas according to their structural ability to increase or decrease the doshas.

However, this doshic equation of asanas should not be taken rigidly because the pranic effect of an asana can outweigh its structural affect as we just noted. The form of the asana is not its main factor. Through the use of the breath we can modify or even change the doshic effects of the asana. We must remember the importance of thought and intention in asana practice as well. Considering the asana, Prana and the mind, we can alter a particular asana or adjust the entire practice toward a particular doshic result. Through combining specific asanas, pranayama and meditation a complete internal balance can be created and sustained.

Vata types have a different bodily structure and move in a different way than do Pitta or Kapha types. Similarly, Pittas and Kaphas have their own particular movements and postures that they assume as part of the doshic signature on their bodies and minds. This difference between the doshas is reflected in the pulse of each type.

Vata types have a pulse with a snake-like motion. They move in a snake-like way–like a discharge of electricity, with quick, abrupt, unpredictable and irregular movements. Their internal energy and thoughts have the same quickness, brilliance, unpredictability and discontinuity.

Pitta types have a frog-like pulse that is wiry, tight or bounding in nature. They move like a frog–jumping up in continuous motion until they achieve their particular goal. Their movement is like how a fire leaps up when fed with new fuel. They act with focus and determination, going from step to step. Their internal energy and thoughts have the same determined and bounding movement and flow.

Kapha types have a pulse like a swan that is broad and flowing. They move like a swan–slow, stately and elegant, taking their time in an undulating manner. Their energy flows like a slow meandering river, taking its time along the way, assured of its ultimate goal. Yet when Kapha accumulates, their movement resembles water flowing through a marshland, with resistance and leading to stagnation. Their internal energy and thoughts have the same watery movement and possible inertia.

Each doshic type has its own particular structure and energetic of life that extends to asana practice. Asana practice must consider the dosha of the person to be really effective.

Vata energy is impulsive and erratic, like the wind that blows hard but not for long. Yet if we oppose it, it will flee or break. Vata must be gently restrained and supported, grounded and stabilized. It should be harmonized and given continuity in a consistent and determined manner.

Pitta energy is focused and penetrating and can cut and harm. It must be gently relaxed and diffused. It is like a high beam that hurts the eyes and is narrow in its field of illumination but, when expanded, can be a truly enlightening force.

Kapha energy is resistant and complacent. It must be moved and stimulated by degrees, like ice that must be slowly melted until it can flow smoothly. We must consistently energize and stimulate the Kapha type to further action.

However, that an asana may not be good for a particular doshic type doesn’t mean that they should never do it. It means they should practice the asana in a way which guards against any potential imbalances. Take, for example, backbends. Forceful or quickly done full backbends can cause major Vata aggravation, with severe strain to the nervous system perhaps more so than any other asana. However, gentle partial backbends are great for reducing Vata that accumulates in the upper back and shoulders.

Each asana family like standing poses, forward bends, or inverted postures has general benefits for the body as a whole and its overall movement potential. Each asana family exercises certain muscles and organs that, as part of our entire bodily structure, should not be neglected. To counter any tendencies toward imbalance, you should select poses within each asana family that are better for your body type than others within the same group. In general, you should make sure that all the main muscle groups in the body are represented in your practice at least several days each week.

Similarly, that an asana is good for a particular dosha doesn’t mean all persons of that doshic type should do it. It means that the asana can be good for them if done in the right way and if they are physically capable of it. Each asana also has its degree of difficulty that may require certain warm up or preparatory postures to approach it safely. For example, the right preparation for a headstand creates the arm and shoulder musculature needed to sustain a good and safe head balance. Because a headstand is good for your doshic type doesn’t mean that you should simply jump into the posture or can it without possible side-effects.

In addition, the effects of different asanas vary according to the sequence in which they are done. This means that asana practice should always be viewed as a whole–not merely in terms of the single asanas that compose it but in terms of the flow and the relationship between all the particular asanas done. Asana practice–meaning the sequence and manner of doing asana as well as the specific asanas–should be designed to keep the doshas in balance relative to the individual’s constitution and condition.

Assess the ayurvedic type and imbalances of the person.

Assess the structural condition of the person, including their posture, age and physical condition.

Assess their pranic condition, their control of the breath and senses, along with their vitality and enthusiasm.

Assess the mental state of the person, their attention, will and motivation, as well as their emotional condition.

The same asana should be done differently relative to whether the person is Vata, Pitta or Kapha. The same asana should be done differently depending upon the age, sex and physical condition of the person. It should vary depending upon the whether the person has a strong or weak vitality. Additional variations will occur if a person is suffering from anger, grief, stress or depression. This reflects four primary goals for an ayurvedic asana practice.

1. To balance the doshas

2. To improve the structural condition of the body

3. To facilitate the movement and development of prana

4. To calm and energize the mind

AYURVEDIC BODY TYPES AND ASANA PRACTICE

Vata Body Type

Vata types have thin and long bones that are often weak or brittle. They have low body weight and poor development of the muscles, but a good deal of speed and flexibility. Their bone structure makes them good at bending and stretching, particularly of the arms and legs, when they are young. As they get older, however, the dry quality of Vata increases and causes them to lose mobility if they don’t exercise regularly.

A gentle, slow asana practice evenly balanced on both sides of the body is the ideal exercise for Vata types. Vatas are most in need of asana practice because asana alleviates accumulated Vata from the back and the bones, where it easily gets lodged. Vata diseases begin with an accumulation of the downward moving air (Apana Vayu) in the colon, which gets transferred to the bones, where it causes bone and joint problems. Vata benefits from the massaging action of asana on the muscles and joints, which releases nervous tension and balances out the system.

There are two basic conditions of Vata, what are called blocked Vata or deficient Vata. Blocked Vata exhibits a stuck energy somewhere in the body, along with pain or discomfort but otherwise normal body weight. Deficient Vata exhibits low energy, low body weight and hypersensitivity, often without any acute pain. Blocked Vata requires movement oriented or pranic asanas to release it. Deficient Vata requires a gentle and building approach, avoiding strong exertion. Blocked Vata is more common in young people who have adequate energy but get it blocked, while deficient Vata is more common in the elderly whose tissue quality is in decline.

Negative Potential of Vata

Vata types more commonly suffer from stiffness owing to dryness and deficiency in the tissues. Their lack of body weight does not allow for adequate cushioning of the joints and nerves or proper hydration of the tissues. They are more prone to injury because they like to initiate sudden and abrupt movements, as well as going to extremes in their practice.

Positive Potential of Vata

Vata types like movement and exercise and enjoy movement. They prefer to be active and expressive both physically and mentally and like to do new things. Asana is something that they easily take to and grow accustomed to as part of their active nature. It is a soothing way for them to exercise.

Pitta Body Type

Pitta types have an average build with a generally good development of the muscles and a looseness of the joints, which gives them a fair amount of flexibility. They are good at asana practice but cannot do some of the more exotic poses that Vatas can do because of the shorter bones that they usually have. Pittas benefit from asana practice to cool down the head, cool the blood, calm the heart and relieve tension. For example, Pittas tend to hypertension because of their fiery temperament that keeps them always wanting to succeed or to win.

Negative Potential of Pitta

Pitta types tend to be overheated and irritable owing to excess internal heat. They may lack the patience to get started in practice or to stick with it over time. On the other hand, once involved they can overdo postures and be aggressive and militant in their practice. A Pitta who has pushed too hard in their practice will feel more irritable or even angry after they finish. Pittas also will tend to stick with poses that they can do well and ignore those that may help them develop further.

Positive Potential of Pitta

Pittas have the best focus and determination of the doshic types. They easily get into a consistent discipline and determined practice once they have gotten it started and oriented correctly. They are the most orderly and consistent of the types. They just have to discover the right path to place their energies.

 

Kapha Body Type

Kaphas are typically short and stocky, gaining weight easily. With their short and thick bones they lack flexibility and cannot do poses that require flexibility like the lotus pose. Yet they are sturdy and strong and have the best endurance of the different types. Kaphas need movement and stimulation to counter their tendency to complacency and inertia. They are good at keeping a practice going for longer periods of time, once they get it going in the first place.

Negative Potential of Kapha

Kaphas tend to be overweight, which limits their movement and makes them sedentary. They often have congestion in the lungs that makes deep breathing difficult. They lack in positive effort and find it hard to change without some sort of external stimulation. They need to be constantly prodded to do more or they will stop short in their efforts.

Positive Potential of Kapha

Kaphas are steady and consistent in what they do. Once they take something up they do it faithfully over time. They remain emotionally calm and even in their practice regardless of the results. They view life with love and work as a service.

 

Keys to Practicing Asana for Your Type

Vata

General Keep your energy firm, even and consistent; moderate and sustain your enthusiasm

Body Keep the body calm, centered and relaxed; do the asana slowly, gently and without undue or sudden use of force, avoid abrupt movements

Prana Keep the breath deep, calm and strong, emphasizing inhalation

Mind Keep the mind calm and concentrated, grounded in the present moment

Pitta

General Keep your energy cool, open and receptive, like the newly waxing Moon

Body Keep the body cool and relaxed; do the asanas in a surrendering manner to remove heat and tension

Prana Keep the breath cool, relaxed and diffused; exhale through the mouth to relieve heat as needed

Mind Keep the mind receptive, detached and aware but not sharp or critical

Kapha

General Make sure to warm up properly and then do the asana with effort, speed and determination

Body Keep the body light and moving, warm and dry

Prana Keep the Prana upward moving and circulating; take deep, rapid breaths if necessary to maintain energy

Mind Keep the mind enthusiastic, wakeful and focused like a flame

🙏 Jai Gaumata 🙏

www.kynmtrust.org

www.mylo.co.in

Source: Panchagavya Healing WhatsApp group

Greatness of Punjab

When Indira Gandhi ruled 18 states, Punjab wasn’t in those 18.

Now when Modi is ruling 19 states, Punjab isn’t in those. 

When British ruled all over India Punjab was the last one to come under that rule and immediately started struggle for freedom.

In the freedom struggle against British, the contribution of Punjabis was more than 80%.

When Mughal ruled India and converted Hindus to Islam, one and only one Punjab stood against them and Sri Guru Teg Bahadur Ji (9th Guru & father of Guru Gobind Singh ji) laid down his life at Chandni Chowk in Delhi for their support

& Sri Guru Gobind Singh sacrificed all his four sons aged 7, 9, 14 & 17 years against the conversion to Islam. His Elder two sons (Sahebzade) sacrificed their lives in war against Mughals at Chamkaur Sahib (Pb) & younger two sons (Sahibzade) were bricked alive at Sirhand (Pb) by the Mughal ruler of that State.

Even when Sikander conquered all, only King Porus of Punjab dared to stop him. 

I salute to the river land -  Punjab.

Today is Death Anniversary of one of the greatest emperors in Indian history, Sher-E-Punjab, Maharaja Ranjit Singh. 

Blinded in one eye, injured in one arm, yet built a great Sikh empire. 

United the disparate Sikhs into a kingdom and built an empire that covered Punjab, Kashmir, Ladakh, the entire North West.

Served by able men like Hari Singh Nalwa, Dewan Mokam Chand, Veer Singh Dhillon, Zorawar Singh.

Also built a modern army, even recruited European officers to bring in the latest techniques of warfare. That’s why British Rulers couldn’t annex Punjab until he was alive. Because of him, Punjab was the last State which came under British rule in 1849.

But alas no one teaches about his legacy in India. 🇮🇳 

Because of him, Punjab was the most literate state at that time. Even though he recruited European officers he ensured they followed a strict code of conduct, no beef, no smoking and no alcohol.

As a matter of fact, Ranjit Singh banned cow slaughter in his empire.

A devout Sikh, who never differentiated on religion. Both his court and army had equal number of Hindus, Sikhs, Muslims - a true secular king.

His finance minister was a Hindu Brahmin, his Prime Minister was a Dogra, his foreign minister a Muslim.

He also renovated the Golden Temple, gave the temple it's gold plates, and gave equal amount of gold to then Hindus and Muslims too, for renovation of their shrines and temples.

Built Gurudwaras at Patna and Nanded, in honor of Guru Gobind Singh, both of which are considered among the Panj Takht.

A great warrior, an equally able and wise ruler, a truly great human being and above all a great devotee of God.

Ranjit Singh is the only king in the history of world to have conquered Afghans, which even modern militaries of USA and Russia couldn’t achieve, and eventually blocked entry of Mughals. 

My request to all, please do share this information with as many as you can, especially to the younger generation, as a humble tribute to this great emperor on his Death Anniversary.

🙏🏼🙏🏼🙏🏼

Soma, the Counterpart of Agni

Every form of Agni has a corresponding form of Soma, without which it cannot function properly. This is also an important fact to carefully consider. Soma is the principle of water, nourishment and bliss that complements Agni as fire, purification and knowledge. Similarly, Agni is the Sun and Soma is the Moon, the active and receptive aspects or electrical and magnetic forces, and all such complementary principles in nature. The entire universe is of the nature of Agni and Soma.

Agni is the primary principle in Vedic knowledge. This begins with the centrality of the digestive fire in Ayurveda. It extends to the fire of prana and to the fire of meditation, which are the basis of higher Yoga practices.

Agni in the broader sense is a cosmic power of light, perception and transformation, extending to the light of consciousness itself. Agni is not merely fire as a material or physical principle but as the light of all existence, with the entire universe itself existing as the cosmic fire. In Ayurvedic treatment and Yoga practices, Agni relates to light, heat, purification and detoxification. It is the application of heat in some form or another that purifies, ripens, cooks and transforms. Higher Agnis are needed to develop a higher awareness. On an outer level Soma is the fuel for the fire as Agni. Yet on an inner level Soma is the transformed essence prepared, cooked or ripened for the fire – the fruit of Agni’s activity.

For the digestive fire, good natural food is its fuel based Soma. Yet healthy tissues of the body are the Soma or result of the digestion of that food.

For the Pranic Agni or life fire, good air, space, environment and positive fragrances are its fuel based Soma. A positive loving emotional expression is the inner Soma that is the result of proper development of prana.

For the mental Agni, good natural sensory impressions are its outer Soma or fuel. Creative intelligence is the inner Soma that is the result of proper digestion of our sensory impressions.

At the highest level for Agni as consciousness, there is the complimentary Soma as Ananda or bliss. This is the Soma of higher Vedic knowledge and the Ananda of Vedantic meditation.

 

The Importance of Soma in Your Meditation Practice

Soma is a Sanskrit term that derives from the root su, meaning to “energize, stimulate, swell, expand and grow.” It refers to the power of bliss or ananda, which in Vedic thought is the origin of all things and the basis of all creation. Soma is first described in the Soma hymns of the Rigveda, the oldest Vedic text, which predominate in the ninth book or mandala. They are regarded as the most important hymns in the entire text and as providing the power to make us into Rishis or seers.

If we consider the role of Soma in our healing and spiritual practices, as well as Agni, we can create a more integral and balanced approach. We can learn how to enhance the bliss or Samadhi that is also the highest goal of our efforts. To contact this Soma principle, we must first love what we are doing and have a genuine interest in our practice and our teaching. We must be guided by inspiration and aspiration, seeking both to grow in our own being and share what we learn respectfully with others. Soma can be contacted initially as the well-being that you feel from your practice. It is the satisfaction that you gain through doing it on a regular basis. In regular practice there is a certain samskara or tendency to continue and expand it, a habit you get into, not based upon compulsion but based upon following the rhythms of life. It is like cultivating a garden and enjoying the plants grow, flower and produce fruit.

Soma, the Mind and Brain

Soma is called “nectar” or amrita. As amrita means both nectar and immortality, Soma is also called the “nectar of immortality.” Soma flows in drops called bindus in Tantric thought. As Agni is the fire that ascends from below, Soma is the grace that descends from above. Agni relates to the Kundalini fire that ascends from the root chakra below and Soma is the corresponding nectar that descends from the thousand-petal lotus of the head above in higher Yoga practices. The thousand-petal lotus is often called the seat of Soma or the Moon.

Soma relates to the mind in Vedic thought, which is often identified with the Moon, and has its seat in the head. The mind like the Moon has a reflective nature that is developed through receptivity, observation and contemplation. The mind functions best when it is cool and calm like the light of the Moon. The mind has its own natural contentment when it rests in its own nature, held silent within us. Honoring the Moon in our lives and understanding the place of the Moon in our Vedic astrology chart helps us work with the Soma within us.

The thousand-petal lotus of the head has its physical counterpart in the brain and its many folds of tissues and fluids. In terms of Ayurveda, Soma relates to the Tarpak Kapha, the one of the five forms of Kapha dosha that lubricates and nourishes the brain and nervous system. It supports the watery nature of the cerebrospinal fluid, and promotes contentment, harmony and well being at both physical and psychological levels. Tarpak means, “that which gives contentment.”

Developing Tarpak Kapha, amrit or Soma is a way of gaining control of our own brain chemistry and promoting the secretion of positive chemicals and hormones that keep our nervous system calm and content. This development of Soma/Tarpak Kapha can help counter many adverse psychological conditions notably depression, anxiety, stress, anger and addictions of all types. It is an important factor in Ayurvedic psychological treatments.

This inner Soma or Tarpak Kapha has the power to heal and rejuvenate both body and mind, including the senses and the nervous system. It is the basis of Ayurvedic rejuvenation therapies, particularly for the mind.

Soma and Mantra

Mantra is the main yogic tool for working on the mind. This implies the development of Soma, amrit or Ananda as the essence of the mind. Mantra can be used to develop our inner Soma, which is the bliss and happiness inherent in the nature of awareness. As you develop the Soma or bliss energy of your mantra, it will have a greater healing power both for yourself and for others.

Yet as a form of Soma, the mind is also the ultimate result of our nutrition and digestion at both physical and psychological levels. This essence of mental digestion is reflected in our memories. The mind as the essence of our memory should be based upon positive memories and attitudes. Taking your mantra to the deepest level of your memory is an important way to do this.

Meditation is a way of cultivating the essence of our being and connecting to the inner delight or Soma of resting in our own nature as pure awareness. It is a way of extracting the essence of peace and bliss that pervades this vast wonderful universe of consciousness. The seed mantra develops into a natural state of meditation in which we can feel a single awareness, vibration and creative energy pervading not only ourselves but also the entire world around us.

Unitary Mind, Prana and Speech

Concentration is the foundation for developing meditation. The rule is that when the mind becomes one-pointed (what is called the ekagra chitta in Yoga and Vedanta) then it naturally moves into a state of meditation and samadhi – its bliss or Soma begins to naturally flow. This means that we need to bring our minds into a state of singularity, like a singularity as in modern physics that moves beyond the ordinary laws of nature, in order for any inner transformation to occur. In a singular state, the mind is able to move beyond time, space and karma, beyond localized awareness to unitary consciousness that connects us with the entire universe. This single pointed awareness is the bindu or point focus that is also the drop and flow of Soma.

A seed mantra is an important way to develop this one-pointed mind. The practice of Self-inquiry in Vedanta, or asking the question “Who am I?” is another. The one-pointed mind is the unitary mind in which we are wholeheartedly attentive to whatever concerns us in life. This unitary mind in turn is linked to the unitary prana, which is the concentration not only of the breath, but the energization of our entire vitality towards a higher goal in life.

Additional Tools for Practice

For proper meditation it is often recommended to keep the mind cool, calm, tranquil and composed like a still mountain lake that can reflect the deep blue of the boundless sky. Keeping the head cool and the belly or navel warm is a key to balancing and supporting Agni and Soma.

There are a few practical things that you can do in this regard. One is to place the tongue at the roof of the mouth, which aids in the upper movement of awareness and delight. It helps draw the prana and speech upwards and move our consciousness into space.

Another is to focus your mind at the point of the soft palate at the top back of the root of the throat. There is a special smaller mind chakra here that controls all the five senses and allows the nectar of higher awareness to flow down through the brain. It is the Soma or watery counterpart of the third Eye that has a fiery or Agni nature.

From the soft palate of the mouth one can experience a flow of nectar from the brain that will bring a sweet taste to the saliva. Fixing our awareness at this point also helps us control all the senses and turn them within. This is aided by holding our inner gaze at this location.

Effortlessness and Flow

The Soma of delight flows best when we give up outer effort and enter into an effortless state of both inner and outer relaxation, which is to open our hearts to the grace and beneficence of the magical universe in which we live. We need to learn how to flow with the grace and delight of all existence. Often our personal efforts, strain and striving inhibit us in our higher growth and spiritual evolution. Our practices should be done naturally and gently, allowing inner processes to unfold, like a stream moving to the sea.

Space

To develop this nectar of meditation, we need to create a sense of space and vastness in our awareness. Space is delight or ananda, as it is freedom and letting go of all bondage. Vastness in the mind is necessary to create space – meaning that we must let go of little and trivial things, personal and emotional conflicts, and connect ourselves with the unbounded universe and its innumerable forms of life and consciousness.

Contentment

Another key to meditation and yoga practice is contentment or santosha, one of the five niyamas or foundational principles of Yoga practice that is seldom given its proper role. Cultivate contentment of an inner type, recognizing the bliss inherent your own being. This is not to give into inertia and try to accommodate or excuse for our weaknesses in life. It is to affirm that in our inner nature we are perfectly happy, free, aware and immortal, one with all. This attitude of bliss or Soma bhava will allow negativity to fall away from us naturally.

Receptivity

Another important Soma principle is receptivity. Be receptive, which means to be respectfully observant of all life, of yourself and of all your relationships. When we are quietly receptive then what is of greater value and truth will naturally come to us. This involves becoming a vessel in life that is open to and can carry the nectar, grace, beauty or Ananda that pervades all things. To be receptive means not to judge but to allow each thing to reveal and unfold its true nature for you.

The Play of Delight

Soma also relates to the play or lila of life. Life should be a play of delight or ananda. But for that to occur we must seek to unfold our own inner bliss. We should seek to bring happiness into the world rather than to pursue happiness from external objects or from other people, which only means that we do not have adequate happiness inside ourselves. Learn your role in the Divine play and enter into the dance of creative intelligence.

🙏 Jai Gaumata 🙏

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Why the practice of Yoga should begin with Ayurveda

Each one of us has a unique mind-body constitution, just as we have our own specific personal karmas to face in life. No two people are entirely alike and so we must treat each individual differently according to their nature. We cannot simply follow mass prescriptions and get well but must address the needs of each person that may be radically different from another.

In approaching the physical body, Ayurveda tells us that we must first understand how the three doshas of Vata (air and ether), Pitta (fire) and Kapha (water and earth) work within us. These make up our doshic prakriti or individual “mind-body type”, which determines our particular needs in food, herbs, exercise and lifestyle, as well as our disease tendency overall.

In approaching the mind we must understand how the three gunas of sattva (balance), rajas (aggression) and tamas (inertia) affect how the mind works. According to Ayurveda, the gunas of rajas and tamas, breeding agitation or dullness, are the disease causing factors or doshas at the level of the mind that must be removed for emotional happiness and peace of mind. Yoga similarly emphasizes the development of sattva guna in the mind for mental acuity and as the foundation for meditation. Yamas and Niyamas of Yoga are the principles of sattvic living.

We can benefit greatly from an understanding of our individual constitution according to Ayurveda in order to help guide our Yoga practice. Ayurveda helps put our Yoga practice on a firm footing, making sure that we know how to properly take care our unique constitution through the three doshas and their variations within and around us. This can help us determine the Yoga practices best for us, from asana to meditation.

In addition, Ayurveda helps us understand the state of Agni or our biological fires, starting with the digestive fire (jatharagni) but extending to the pranic fire or fire of the breath, to the fire of the mind and ultimately to the fire of consciousness that arises in deep meditation. Higher Yoga practices involve balancing and developing the different levels of Agni within us that afford enhanced levels of perception and awareness – through Yogagni or the fire of Yoga.

Ayurveda notably has a detailed understanding than Prana and its five subtypes that govern the movement of energy in body and mind. Even Yoga asanas are manifestations of the five pranas as Udana or ascending movement, Apana or descending movement, Vyana or expansive movement and Samana or contracting moving, with Prana overall as increased energy.

Ayurveda as a complete system of Yogic medicine

Ayurveda constitutes a full system of yogic medicine in terms of its understanding of the body and mind, its determination of individual constitution, its disease theory and methods of diagnosis, and in its methods of treatment that include diet, herbs, massage and Pancha Karma. It embraces all aspects of Yoga and meditation, particularly as part of its psychological therapies. Ayurveda arises from Samkhya-Yoga philosophy and its principles rooted in the Purusha, the higher Self that is he goal of Yoga practice.

Ayurveda recommends specific health regimens at an individual level, including daily, monthly and seasonal practices, and practices relative to stage of life from infancy to old age.

Yogic healing works best in the context of a full yogic system of medicine that Ayurveda provides. Using Ayurveda along with Yoga helps us gain complete harmony and balance in body and mind so that we can discover our true Self that is one with all. 

🙏 Jai Gaumata 🙏

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The Five Elements of Nature and the Reasons to Balance them

It is said that there are five elements of nature that comprise of everything:  Akash (space), Agni(fire), Jal (water), Prithvi (earth). We need to understand these five elements to understand the problems in life – be it about our relationship or financial issues or physical issues or mental issues or even our spiritual life. If thereis any sort of imbalance between any of the elements, then it can cause these problems. And the only way to solve these problems is to balance the elements

Akash (Space)Space defines the gap between two things, and it is also the element of non-resistance. Thus, it talks about how there should be some sort of space maintained between our joints, relationships, thoughts and so on. For instance, in case, there is any sort of space reduced between our joints, then we do feel joints pain.Likewise, if there are any sorts of spaces reduced in between thoughts, then it can affect our mental health. Even in the relationship, there needs to be a certain level of space.

Vayu (Wind)The wind signifies the unstable movement, cold and dry. The element must flow perfectly in life to have stability. In case the wind flows rapidly, then it can cause twitching of muscles physically, unstable relationships, flickering mind mentally. And in case there is less amount of wind, it can result in a lack of ideas, no bowel movement, low blood pressure, laziness, lack of spark in the relationship. If you are considering a business, then a lack of wind can result in a lack of footfall.

Agni (Fire)Fire signifies heat that makes things mature, assists in melting and purification. Agni can transform anything: it can transform solid to liquid, liquid to gas. When there is a balance of fire, then it can melt the cysts of an ovary, fibroids of a uterus, osteophytes of joints and spine. However, if there is an increase of fire, then it can increase the burning of chest, dark urine with burning, anger, aggression, and others. In case there is a lack of fire, then it can reduce appetite, diabetes,lack of creativity and even the warmth of the relationship can reduce.

Jal (Water)Water represents coldness. It helps to lubricate and possesses cohesive properties. Water is very flexible and can take any form when poured into any glass. Excess of water, however, can cause swelling in the body. Water also represents adaptability and flexibility, which are vital parts of a relationship as a relationship needs adjustments and attachments.

Prithvi (Earth)Prithvi represents solidness. The earth is rigid, heavy and stable. It can hold something and stop something. When there is a lack of Prithvi, then your hairs might fall, teeth might become weak, bones might become brittle, the bleeding might not stop,relationships might be unstable. In case there is an excess of it, the digestion can be difficult, tumors might be formed in the body. There needs to be a perfect balance to have a healthy physical, mental and relationship life.

🙏 Jai Gaumata 🙏

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The Five Pranas

Pranamaya kosha is composed of the five Pranas. The one primary Prana divides into five types according to its movement and direction. This is an important subject in Ayurvedic medicine as well as Yogic thought.

Prana

Prana, literally the “forward moving air,” moves inward and governs reception of all types from the eating of food, drinking of water, and inhalation of air, to the reception of sensory impressions and mental experiences. It is propulsive in nature, setting things in motion and guiding them. It provides the basic energy that drives us in life. Ultimately it connects to the Purusha or the higher Self within.

Apana

Apana, literally the “air that moves away,” moves downward and outward and governs all forms of elimination and reproduction (which also has a downward movement). It governs the elimination of the stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath. On a deeper level it rules the elimination of negative sensory, emotional and mental experiences. It is the basis of our immune function on all levels.

Udana

Udana, literally the “upward moving air,” moves upward and qualitative or transformative movements of the life-energy. It governs growth of the body, the ability to stand, speech, effort, enthusiasm and will. It is our main positive energy in life through which we can develop our different bodies and evolve in consciousness.

Samana

Samana, literally the “balancing air,” moves from the periphery to the center, through a churning and discerning action. It aids in digestion on all levels. It works in the gastrointestinal tract to digest food, in the lungs to digest air or absorb oxygen, and in the mind to homogenize and digest experiences, whether sensory, emotional or mental.

Vyana

Vyana, literally the “outward moving air,” moves from the center to the periphery. It governs circulation on all levels. It moves the food, water and oxygen throughout the body, and keeps our emotions and thoughts circulating in the mind, imparting movement and providing strength. In doing so it assists all the other Pranas in their work.

The five Pranas are energies and processes that occur on several levels in the body and mind. However we can localize them in a few key ways. Prana Vayu governs the movement of energy from the head down to the navel, which is the Pranic center in the physical body. Apana Vayu governs the movement of energy from the navel down to the root chakra. Samana Vayu governs the movement of energy from the entire body back to the navel. Vyana Vayu governs the movement of energy out from the navel throughout the entire body. Udana governs the movement of energy from the navel up to the head

As a simple summary we could say that Prana governs the intake of substances. Samana governs their digestion. Vyana governs the circulation of nutrients. Udana governs the release of positive energy. Apana governs the elimination of waste-materials.

This is much like the working of a machine. Prana brings in the fuel, Samana converts this fuel to energy, Vyana circulates the energy to the various work sites. Apana releases the waste materials or by products of the conversion process. Udana governs the positive energy created in the process and determines the work that the machine is able to do.

The key to health and well-being is to keep our Pranas in harmony. When one Prana becomes imbalanced, the others tend to become imbalanced as well because they are all linked together. Generally Prana and Udana work opposite to Apana as the forces of energization versus those of elimination. Similarly Vyana and Samana are opposites as expansion and contraction.

How Prana Creates The Physical Body

Without Prana the physical body is no more than a lump of clay. Prana sculpts this gelatinous mass into various limbs and organs. It does this by creating various channels or Nadis, through which it can operate and energize gross matter into various tissues and organs.

Prana Vayu creates the openings and channels in the head and brain down to the heart. There are seven openings in the head, the two eyes, two ears, two nostrils and mouth. These are called the seven Pranas or seven Rishis in Vedic thought. Udana assists Prana in creating the openings in the upper part of the body, particularly those of the mouth and vocal organs. The mouth, after all, is the main opening in the head and in the entire body. It could be said that the entire physical body is an extension of the mouth, which is the main organ of physical activity, eating and self-expression.

Apana Vayu creates the openings in the lower part of the body, those of the urino-genital and excretory systems. Samana Vayu creates the openings in the middle part of the body, those of the digestive system, centered in the navel. It opens out the channels of the intestines and the organs, like the liver and pancreas, which secrete into it. Vyana Vayu creates the channels going to the peripheral parts of the body, the arms and legs. It creates the veins and arteries and also the muscles, sinews, joints and bones.

In summary, Samana Vayu creates the trunk of the body (which is dominated by the gastro-intestinal tract), while Vyana Vayu creates the limbs. Prana and Udana create the upper openings or bodily orifices, while Apana creates those below.

Prana however exists not just on a physical level. The navel is the main vital center for the physical body. The heart is the main center for the Pranamaya Kosha. The head is the main center for Manomaya kosha.

Prana and the Mind

The mind also has its energy and Prana. This derives from food, breath and impressions externally. Prana governs the intake of sensory impressions. Samana governs mental digestion. Vyana governs mental circulation. Apana governs the elimination of toxic ideas and negative emotions. Udana governs positive mental energy, strength and enthusiasm. The Five Pranas work upon the mind in ways a little different than they do on the physical body as their action is at a subtle level.

On a psychological level, Prana governs our receptivity to positive sources of nourishment, feeling and knowledge through the mind and senses. When deranged it causes wrong desire and insatiable craving. We become misguided, misdirected and generally out of balance.

Apana on a psychological level governs our ability to eliminate negative thoughts and emotions. When deranged it causes depression and we get clogged up with undigested experience that weighs us down in life, making us fearful, suppressed and weak.

Samana Vayu gives us nourishment, contentment and balance in the mind. When deranged it brings about attachment and greed. We cling to things and become possessive in our behavior.

Vyana Vayu gives us free movement and independence in the mind. When deranged it causes isolation, hatred, and alienation. We are unable to unite with others or remain connected in what we do.

Udana gives us joy and enthusiasm and helps awaken our higher spiritual and creative potentials. When deranged it causes pride and arrogance. We become ungrounded, trying to go to high and lose track of our roots.

Higher Yogic Aspects of the Five Pranas

The Pranas have many special actions in Yogic practices. On a spiritual level, Samana Vayu governs the space within the heart (antar hridyakasha) in which the true Self, the Atman dwells as a fire with seven flames, governs the central internal space or antariksha. Samana regulates Agni with fuel, which must burn evenly. Without the peace and balance of Samana we cannot return to the core of our being or concentrate the mind.

Vyana governs the movement of Prana through the Nadis, keeping them open, clear, clean and even in their functioning. Apana protects us from negative astral influences and false teachers. Prana itself gives us the proper aspiration for our spiritual development.

Udana governs our growth in consciousness and takes the mind into the state of sleep and into the after death realms. Udana also governs the movement up the sushumna, including the awakening of the Kundalini.

The mind moves with Udana Vayu. This takes us to the states of dream and deep sleep. After death it leads the soul to the astral and causal planes. Udana is often the most important Prana for spiritual growth. It also governs mantra.

As we practice Yoga the subtle aspects of these Pranas begin to awaken. This may cause various unusual movements of energy in body and mind, including the occurrence of various spontaneous movements or kriyas. We may feel new expanses of energy (subtle Vyana), great peace (subtle Samana), a sense of lightness or levitation (subtle Udana), deep groundedness and stability (subtle Apana), or just heightened vitality and sensitivity (subtle Prana).

Working On Prana

Proper nutrition brings about the increase of Prana on a physical level. This also requires proper elimination. In Ayurvedic thought the Prana from the food is absorbed in the large intestine, particularly in the upper two-thirds of this organ, which is not simply an organ of elimination. For this reason Apana Vayu is the most important Prana for physical health.

The Vedas say that mortals eat food with Apana, while the Gods eat food with Prana. The mortals are the physical tissues. The immortals are the senses. These take in food via Prana itself. Right food sustains Apana. Right impressions support Prana. For this not only outer factors like contact with nature, but also practices like rituals and visualizations are important, as well as sensory therapies involving color, sounds or aromas.

Pranayama

The main method for working on Prana is Pranayama or Yogic breathing exercises. Yoga emphasizes purification of the body (deha suddhi) and purification of the mind (citta suddhi) as the means to Self-realization. For this reason Yoga emphasizes a vegetarian diet rich in Prana or foods full of the life-force and a mind rooted in ethical values like truthfulness and non-violence. An impure, toxic or disturbed body and mind cannot realize the higher Self. However the key to purifying body and mind is prana. For this purpose the main method is purification of the nadis or channels through which Prana flows (Nadi-sodhana).

While all Pranayama aids in this regard, the most important is alternate nostril breathing, which aids in the balance of the right and left Prana currents. According to the Yogic system the body and all of its channels follow a right or left predominance. The right side of the body is masculine or solar in nature. The left side is feminine or lunar in nature. The left or the lunar nadi, is Kapha or water predominant, and increases energy on the left side of the body. It aids in such activities as rest, sleep, relaxation. The right or solar nadi is Pitta or fire predominant and increases energy on the right side. It aids in such activities as digestion, work, and concentration.

Regular alternate nostril breathing is the most important method for keeping our Pranas or energies in balance. It helps create the unitary prana necessary to sustain unitary awareness.

Another method is uniting Prana and Apana. Apana, which is aligned with the force of gravity, usually moves downward resulting not only in disease and death but in the downward movement of consciousness. Prana, on the other hand, tends to disperse upward through the mind and senses, as it is our opening to the energies above.

Yogic practices require bringing Apana up. Prana must be brought down to unite with Apana. This helps unite and balance all the Pranas. In doing so the inner fire or Kundalini gets enkindled in the region of the navel. Mula Bandha is an important practice in this regard. The goal is to balance our outer and physical pranas and awaken higher and inner pranas of deeper awareness.

Mantra and Meditation

Breathing practices work with Pranamaya Kosha. However the Pranas or energies in the mind can be dealt with directly as well. Color and sound (music) are important ways to direct energy in the mind. The best technique is mantra, particularly single syllable or bija mantras like OM, which create vibrations (nada) that can help direct energy into the subconscious.

Meditation itself, creating space in the mind, serves to create more Prana in the mind. When the mind is brought to a silent and receptive condition, like the expanse of the sky, a new energy comes into being within it that brings about great transformations.

Indeed all the paths of Yoga are based upon Prana. Bhakti Yoga or the Yoga of Devotion brings about Pranic transformation by uniting us with the Divine Will and Divine Prana. All Karma Yoga or service is based upon alignment with the Divine Will as well. This also gives us more Prana, not only to act outwardly but for inner development.

Classical Yoga or Raja Yoga is based upon the control of mental activities (Citta-vrittis). The vibration of the mind (Citta-spanda) follows the vibration of Prana (Prana-spanda). Therefore Pranayama helps control the mind. It also helps control the senses (Pratyahara) because it withdraws our awareness inward from the senses. Hatha Yoga itself is mainly concerned with Prana and even Asana occurs as an expression of Prana. Many great Yogis did not learn Asana through mechanical practice but were taught Asana by the power of their awakened Prana.

Even Jnana Yoga or the Yoga of Knowledge depends upon a strong will and concentration. Without a well-developed Udana Vayu it cannot succeed. In the Yoga of Knowledge the Prana of inquiry must be created, which is to inquire into our true nature not merely mentally but in all of our daily activities. This requires that inquiry occurs through Prana and not simply through the outer mind.

Indeed as the Vedas say we are all under the control of Prana. Prana is said to be the Sun that imparts life and light to all and dwells within the heart as the Self of all creatures. Prana in us makes us live and allows us to act. It is not the puny little ego, ascribing Prana’s effects to its own power, that really does anything. We must learn to be open to and welcome this greater force of Prana and seek to bring it into our life and action. This is one of the great secrets of Yoga.

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Vayu, the Cosmic Power

Vayu is one of the key concepts of Vedic thought that has great importance in Yoga, Ayurveda and Vedanta. It has many profound implications both at a cosmic level and relative to our own individual lives. Indeed if one understands Vayu, one understands everything, including time, space and karma, life and death and one’s own deeper Self.

Vayu is usually regarded as the element of air at a material level. This is a good place to begin a study of Vayu, but only the beginning of many correspondences. In Vedic thought, Vayu includes the concept of space or Akasha. Space in motion is air, while air at rest is ether. These are the two sides of Vayu, which is the unity of air and ether. Ether is the field in which Vayu as a force operates.

Modern science recognizes that the universe consists of a fabric of space filled with various types of channels, currents or wormholes that are filled with dynamic interchanges. This is a picture of the cosmic Vayu, which is not only space but the energy within it both potential and actual. One could say that potential energy is space while activated space is air. The universe itself is Vayu in its ethereal vibration.

However, Vayu is much more than the material or even subtle elements. Vayu is the power through which everything comes into manifestation and into which everything eventually returns. Vayu is not just the material element of air and space but the cosmic principle of energy and space that pervades body, life, mind and consciousness. The entire manifest universe arises from space and energy which is Vayu at an outer level. At an inner level, Vayu stands for the formless principle of air and space, the invisible Spirit or Brahman behind the visible world of the earth, water and fire elements, the realm of name and form. The famous Shantipath of the Taittiriya Upanishad declares this:

Namaste Vayo, tvam eva pratyaksham Brahmasi.

‘O, Vayu, you are the directly perceivable Brahman.’

Vayu often symbolizes the supreme deity, the spirit that is formless in nature yet full of power like the wind or air. Vayu as the creative or causal power is the power of Ishvara or the Cosmic Lord. Yet Vayu as the receptacle of all power and the ground of all existence can symbolize the Supreme Brahman as well. Vayu can indicate both Saguna and Nirguna Brahman. Vayu thus often means Spirit, not just the air as an element but the presence of being and consciousness that exists everywhere but cannot be seen anywhere. We find this idea of Spirit or air in many spiritual traditions throughout the world, and in the very term ‘spiritual’.

Vayu is the Kriya Shakti or universal power of action, from which all other powers emerge. It is the causal power that guides and directs things. The entire universe is a manifestation of Vayu, which is the hand of God that shapes all things. Yet the very nature of Brahman is like Vayu, which is beyond all limitations, appearances and divisions. So Vayu is more than action and ultimately connects to the formless, changeless reality that creates the entire universe without undergoing any modification itself.

Vayu sets everything in motion at a cosmic level, which is his play or dance. Vayu governs all cosmic forces, movements and actions, including the movement of the stars and galaxies, the gravitational network underlying the universe, electro-magnetic forces, and the forces that govern subatomic particles. Everything exists in Vayu, which is the field of space as energized by air. Vayu is the very field of our existence as well as the basis of our expression. Air, water and earth are but different densifications of the energy of Vayu, different degrees of its many currents.

Vayu is also the connecting principle that links everything together in the universe. From it mind, speech and intelligence arise and allow communication and interchange on all levels. Vayu creates various channels, currents, worm holes, nadis or orifices in its movement. These pervade all of space on many levels and dimensions. They can be found in every object in nature and in the bodies of all creatures that consists of various channel systems. Indeed all the channels within us, the nervous, respiratory and circulatory systems, including the Sushumna nadi are aspects of Vayu.

Deities that Connect to Vayu

In the Rig Veda and the Vedas in general, it is the deities of the sphere of Vayu that predominate like Indra, the foremost of the Vedic Gods, Rudra, Brihaspati, and the Maruts. Indra is often called Vayu and Vata. Indra is behind all the other Vedic deities including Agni, Surya and Soma, the principles of Fire, Sun and Moon that can only operate under the guiding power of Vayu.

Vayu though by nature invisible is not devoid of light but is in fact the matrix of all forms of light. Vayu holds the power of lightning or vidyut that sets all other forms of light in motion, just as the atmospheric lightning starts fire on Earth. As the power of lightning, Vayu is called Indra, the supreme Vedic deity who governs the power of perception and the higher prana.

In yogic thought like the Brihat Yoga Yajnavalykya Smriti (IIX.6) it is said that Ishvara is Vayu and the soul or Jiva is Agni. Yoga consists of expanding our individual fire to merge into the cosmic air. Vayu everywhere is the Ishvara or ruling principle, causing everything to move.

Other Upanishadic vidyas (ways of knowledge) like the samvarga vidya of the Chandogya Upanishad identify Vayu as Brahman and the supreme resort of all. Such teachings are not identifying Brahman with the air element but using the air element as a symbol for Brahman as the supreme formless energy, power and presence.

Vayu is also said to be the Sutra, the thread that links everything together in the Upanishads. It is the subtle or energy body that links all physical forms in a network of forces through the chakras that it creates in its movement. The cosmic Vayu in turn takes us eventually back to the Self that is the ultimate presence that ties all things together.

Vayu is the Shakti or cosmic power that electrifies everything and without which everything is inert. Vayu manifests from the power of the Purusha as the energy inherent in consciousness, which is the power of prana or life itself. The lightning force of Vayu creates life in creatures but also sustains all processes in the universe. As such all the Devis or forms of Shakti are connected to Vayu, particularly Kali who represents the Vidyut Shakti and the Yoga Shakti that takes us back to Brahman.

This primal lightning of Vayu is the source of sound, which is the energy vibrating in space, the thunder that arises from it. This primal sound is Pranava, the Divine Word or OM, which also sets in motion the underlying cosmic intelligence that structures the worlds. As the principle of sound or vibration, Vayu is called Rudra (Shiva), through which speech and language arises. Vayu as primal sound is Pranava or OM, which is the sound of Shiva’s drum.

Vayu at rest serves to create the ground of space. Vayu in motion creates the movement of time, which is the vibration of cosmic sound. The movement of time is the movement of cosmic prana. This power of time or Kala is the main force of Vayu through which everything moves and changes. Time like Vayu is responsible for the birth, growth, decay and death of all creatures and for the beginning, middle and end of all processes.

Kala or time in turn is connected with karma or action, which is the effect of Vayu. Vayu carries and distributes all the karmas of living beings and the worlds or lokas in which they reside. Vayu holds the cosmic prana or life-force from which our individualized prana and our Vata, the biological air humor comes into manifestation. Vayu is the cosmic breath, which enters into the individual as the individual power of breath.

In yogic thought, Vata is also prana or the cosmic life energy that manifests from Akasha or cosmic space. Prana is Vayu as the guiding force of life and intelligence in the universe. All the deities of prana like Indra, Shiva and Kali relate to Vayu as well. Vayu holds the pranas of all living beings in its energy network that links them all together in the web of life. The soul is a portion of Vayu that has entered into the body with the help of fire or Agni.

We connect to Vayu and prana through the breathing process. Pranayama allows us to work with and develop our connection with the cosmic prana. The purpose of pranayama is not just to bring in more air or give us power over the breathing process but to link us up to the unlimited energy of the cosmic Vayu. This occurs when we unite the dualistic energies of prana and mind so that our awareness can enter into the unitary force of Vayu.

The great prana mantras of Hamsa and So’ham are the vibrations of prana, the nature sound of the breath that is the presence of Vayu resonating within us. Yet at a higher level prana mirrors Sat or pure existence at a deeper level. Hamsa and So’ham are the sounds of Aham or the Divine Self. When the prana enters into the Sushumna, the individual prana connects to the cosmic Vayu, which allows our awareness to ascend and expand into Brahman.

Vayu and Vata Dosha

Vayu becomes Vata or the biological air humor in the embodied creature, which is the basis of both health and disease. Vata when calm gives health, while when agitated causes disease. Vata is the biological principle of movement, energy, change in location, velocity and creation of equilibrium, which sustains the organic network of forces within us down to an autonomic level. Vata moves Pitta and Kapha, the biological fire and water humors, just as air moves fire and water, creating the vibrations that sustain them, allowing digestion to occur and our tissues to be built up and energized.

Vata dosha is the main life-energy (pranic force) behind health and disease in body and mind. It is air or Vayu as a psycho-physical principle. The body as a material entity adds a factor of doshas, meaning entropy or decay, to Vayu as a cosmic force. Vayu must eventually seek to leave the body and return back to its formless nature, which means that everything that is born must die by the same power of breath.

One must master Vayu in order to master any of the forces in the universe, in the body or in the mind. All healing occurs through the power of Vayu and its Pranic manifestation. By connecting to the cosmic Vayu we can bring in the cosmic prana. That is the key to all higher healing. In Yoga, the higher prana or cosmic Vayu takes us into the realm of immortality by removing our attachment to the body and giving us back our freedom as formless awareness.

Vayu relates not only to prana but also to the mind, which is often described as difficult to control like the wind. Prana reflects more the air aspect of Vayu, while the mind reflects the ether aspect of Vayu. Vayu creates all the wonderful synapses in the brain through which our human intelligence can function. Vayu is the key to the mind and how it works. Our emotional psychology is the atmosphere created by the Vayu within us and its storms. Through Vayu all psychological problems can be resolved.

Cosmic Forms of Vayu

In the Earth or at a mineral level, Vayu is responsible for plate tectonics, for earthquakes, for Earth currents and the gases held beneath the ground. When this Vayu beneath the ground moves, all living beings quiver in fear, even human beings.

In the biosphere, Vayu is the life-wind which carries pollen, dust, prana and is the home of airy creatures like birds. This benefic Vayu keeps our bodies and mind clean and energized by its purifying flow.

In the atmosphere, Vayu is the force behind the weather, the clouds, the rains and the seasons. Vayu is the dominant force of the Atmosphere, just as Agni is on Earth. The Atmosphere is dominated by Vayu as air, clouds or gases in motion. Everything we see in the Atmosphere is a form of Vayu, even the wind that has no form. The weather is mainly a force of Vayu. That is why exposure to the elements and changes of seasons mainly serves to increase Vata dosha. Meteorology is a study of Vayu. The main atmospheric forms of Vayu include rainstorms, hurricanes, typhoons and tornadoes, that dominate our weather patterns.

Vayu is responsible for directional influences, such as are described in Vastu Shastra, which is an important consideration for clinics, hospitals and treatment rooms. The different directional influences are special types of Vayus, the winds from different directions.

Vayu at the level of the solar system is responsible for the movement and revolution of the planets. The Sun itself has its solar wind or solar Vayu, its electromagnetic forces that hold the solar system together. The stars are gaseous forms of fire, sustained and generated by the powerful cosmic Vayu. At the level of the galaxy, Vayu is responsible for the movement and revolution of the stars. The galaxies themselves are smoke clouds created by the Cosmic Vayu. Vayu governs the creation and equilibrium of the universe as a whole, yet stands beyond the universe as well.

Control of Vayu

Even our modern technology rests upon certain outer powers of Vayu like electricity, combustion engines and jet propulsion. This power over Vayu allows us to run various equipment and to accomplish actions with speed, power and efficiency. The mass media itself is another power of Vayu with its currents of communication through the atmosphere driven by radio waves. Yet though modern man has more control over the outer Vayu through technology, he has even less control over his inner Vayu or mind and prana. This is because he is disturbed by the outer Vayu, which is often connected to inorganic energies that can derange or short circuit the human nervous system. The modern person through computers and the media is addicted to an outer form of Vayu that distracts us from connecting to the higher Vayu within.

Controlling Vayu is one of the most difficult of all things but it is the basis of Yoga Sadhana. It proceeds through purifying and calming body, speech, senses mind and prana. However there is a trick. Only Vayu can control Vayu. The human ego cannot control Vayu but in fact is under the rule of many different forms of Vayu. Only the cosmic Vayu can control our individual Vayu and the prana and mind that are ruled by it. This cosmic Vayu is rooted in the Atman, the inner Self. By rooting our awareness in the Atman we connect to the cosmic Vayu and have the power to master all things.

The Atman stands at the center of all the currents and forces of Vayu, which are but its outer expressions. If we hold to that center than all the powers of the universe must revolve around us. Nothing in the world will be able to disturb us, just as the axis of a wheel cannot be disturbed by the movement of its periphery. The Self is the Vayu behind Vayu, the source of all energy, power and prana, hidden in the cavern of the heart. From the Self in heart radiate all energies and powers. The Self is the link between all beings and all worlds. Resting in our own being we can hold all power without trying to do anything at all. These are but a few secrets of Vayu Rahasya, the Secret of Vayu.

🙏 Jai Gaumata 🙏

Source: 

www.kynmtrust.org

www.mylo.co.in

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The Three Gunas: How to Balance Your Consciousness

We live in a magical universe filled with great forces of life and death, creation and destruction. Divine powers can be found everywhere to lift us into a greater peace and understanding. But undivine forces are also ever present, working to lure us down further into confusion and attachment. Truth and falsehood, ignorance and enlightenment form the light and dark, the illumination and shadow of the world. In this basic duality of creation we struggle not merely to survive but to find meaning in our lives. We must learn to navigate through these contrary currents so that we can benefit by the ascending spiritual force and avoid the descending unspiritual inertia.

Nature herself is the Divine Mother in manifestation and the universe is her play of consciousness. She provides not only for material growth and expansion that moves outward, but supports our spiritual growth and development, which moves within. Nature possesses a qualitative energy through which we can either expand into wisdom or contract into ignorance. Nature functions through conscious forces, spirits if you will, which can be either enlightening or darkening, healing or harming. Most of these powers are unknown to us and we do not know to use them. Trained as we are in a rational and scientific manner to look to the outside we lack the ability to perceive the subtle forces hidden in the world around us. However for any real healing of the mind to be possible, we must understand these forces and learn how work with them as they exist not only in the world but in our own psyche.

Ayurveda provides a special language for understanding the primal forces of Nature and shows us how to work with them on all levels. According to Yoga and Ayurveda, Nature consists of three primal qualities, which are the main powers of Cosmic Intelligence that determine our spiritual growth. These are called gunas in Sanskrit, meaning “what binds” because wrongly understood they keep us in bondage to the external world.

1) Sattva – intelligence, imparts balance

2) Rajas – energy, causes imbalance

3) Tamas – substance, creates inertia

The three gunas are the most subtle qualities of Nature that underlie matter, life and mind. They are the energies through which not only the surface mind, but our deeper consciousness functions. They are the powers of the soul which hold the karmas and desires that propel us from birth to birth. The gunas adhere in Nature herself as her core potentials for diversification.

All objects in the universe consist of various combinations of the three gunas. Cosmic evolution consists of their mutual interaction and transformation. The three gunas are one of the prime themes of Ayurvedic thought. They form a deeper level than the three biological humors and help us understand our mental and spiritual nature and how it functions.

Sattva

Sattva is the quality of intelligence, virtue and goodness and creates harmony, balance and stability. It is light (not heavy) and luminous in nature. It possesses an inward and upward motion and brings about the awakening of the soul. Sattva provides happiness and contentment of a lasting nature. It is the principle of clarity, wideness and peace, the force of love that unites all things together.

Rajas

Rajas is the quality of change, activity, and turbulence. It introduces a disequilibrium that upsets an existing balance. Rajas is motivated in its action, ever seeking a goal or an end that gives it power. It possesses outward motion and causes self seeking action that leads to fragmentation and disintegration. While in the short term Rajas is stimulating and provides pleasure, owing to its unbalanced nature it quickly results in pain and suffering. It is the force of passion that causes distress and conflict.

Tamas

Tamas is the quality of dullness, darkness, and inertia and is heavy, veiling or obstructing in its action. It functions as the force of gravity that retards things and holds them in specific limited forms. It possesses a downward motion that causes decay and disintegration. Tamas brings about ignorance and delusion in the mind and promotes insensitivity, sleep and loss of awareness. It is the principle of materiality or unconsciousness that causes consciousness to become veiled.

Correspondences of the Three Gunas

Color

Sattva – White, purity and harmony

Rajas – Red, action and passion

Tamas – Black, darkness and delusion

Time

Sattva – Day, clarity

Rajas – Sunrise and Sunset, twilight, transition

Tamas – Night, darkness

Energy

Sattva – neutral or balanced

Rajas – positive, sets things in motion

Tamas – negative, retards motion

Worlds

Sattva – heaven or space, the region of peace

Rajas – atmosphere, the region of storms

Tamas – earth, the realm of gravity and inertia

Levels of Cosmos

Sattva – causal or ideal

Rajas – subtle or astral, pure form

Tamas – gross or physical

Kingdoms of Nature

Sattva – spiritual beings: Gods, Goddesses and sages

Rajas – human realm

Tamas – mineral, plant and animal kingdoms

States of Consciousness

Sattva – waking

Rajas – dream

Tamas – deep sleep

 

Sattva and the Mind

The mind, or consciousness in general, is naturally the domain of Sattva. Consciousness itself is called Sattva in Sanskrit. Unless the mind is calm and clear we cannot perceive anything properly. Sattva creates clarity, through which we perceive the truth of things, and gives light, concentration and devotion. Rajas and Tamas are factors of mental disharmony causing agitation and delusion. They result in wrong imagination and misperception.

From Rajas comes the false idea of the external world as real in itself, which causes us to seek happiness outside ourselves and lose track of our inner peace. Rajas creates desire, distortion, turbulence and emotional upset. It predominates in the sensory aspect of the mind because the senses are ever-moving and seeking various objects. As long as we remain immersed in the pursuit of sensory enjoyment we fall under the instability of Rajas.

From Tamas comes the ignorance that veils our true nature and weakens our power of perception. Through it arises the idea of an ego or separate self by which we feel ourselves alone and isolated. Tamas prevails in consciousness identified with the physical body, which is dull and limited. As long our identity and sense of well-being is primarily physical we remain in the dark realm of Tamas.

Sattva is the balance of Rajas and Tamas, combining the energy of Rajas with the stability of Tamas. By increasing Sattva one gains peace and harmony, and returns to Primordial Nature and Pure Spirit in which is liberation. However attachment to Sattva, such as clinging to virtue, can bind the mind. For this reason we must strive to develop pure Sattva, which is its detached form, or Sattva not clinging to its own qualities. Pure Sattva does not condemn Rajas and Tamas but understands their place in the cosmic harmony, which is as outer factors of life and body whose proper place is apart from our true nature.

When pure Sattva prevails in our consciousness we transcend time and space and discover our eternal Self. The soul regains its basic purity and unites with God. When out of balance, the three gunas bring about the process of cosmic evolution through which the soul evolves through the kingdoms of Nature, experiencing birth and death, happiness and sorrow in various bodies. The movement of the three gunas is coterminous with creation.

Sattva as the state of balance is responsible for all true health and healing. Health is maintained by Sattvic living, which is living in harmony with Nature and our inner Self, cultivating purity, clarity and peace. Rajas and Tamas are the factors that cause disease. Rajas causes pain, agitation and the dissipation of energy. Tamas brings about stagnation, decay and death. Rajas and Tamas usually work together. Rajas brings about the over expression of energy, which eventually leads exhaustion, in which Tamas prevails. For example, too much spicy food, alcohol, and sexual indulgence, are initially Rajasic or stimulating. These eventually lead to such Tamasic conditions as fatigue and collapse of energy. On a psychological level too much Rajas, which is turbulent emotion, leads to Tamas or mental dullness and depression.

Mental Types According to the Gunas

To have Sattva predominant in our nature is the key to health, creativity and spirituality. Sattvic people possess an harmonious and adaptable nature which gives the greatest freedom from disease both physical and mental. They strive toward balance and have peace of mind that cuts off the psychological root of disease. They are considerate of others and take care of themselves. They see all life as a learning experience and look for the good in all things, even in disease which they strive to understand, not merely to suppress.

Rajasic people have good energy but burn themselves out through excessive activity. Their minds are usually agitated and seldom at peace. They have strong opinions seek power over others often regardless of the means. They are impatient and inconsistent in dealing with their problems and do not wish to take the time or responsibility to get well. They blame others for their problems, including their therapists.

Rajasic people can accomplish their goals and are generally in control of their lives. However, they are not awake to their spiritual purpose, and are dominated by the ego in their pursuit of happiness. Life brings them shocks, which can cause them great suffering, particularly when they lose control. Even when they achieve their goals they find that they are still not happy.

Tamasic types have deep-seated psychological blockages. Their energy and emotion tends to be stagnant and repressed and they do not know what their problems really are. They do not seek proper treatment and usually have poor hygiene or poor self-care habits. They accept their condition as fate and do not take advantage of the methods that may alleviate their problems. They allow other people and negative influences to dominate them and do not like to be responsible for their lives. They prefer not to deal with their problems or will not let others know about them, which only allows the problems to get worse.

Mental Constitution According to the Three Gunas

The gunas show our mental and spiritual state through which we can measure our propensity for psychological problems. The following test is good index of these qualities and how they work within our life and character.

The answers on the left indicate Sattva, in the middle Rajas, and on the right Tamas. Please fill out this form carefully and honestly. After answering the questionnaire for yourself, you should have someone who knows you well, like your husband, wife or close friend, fill it out for you also. Note the difference between how you view yourself and how others see you.

For most of us our answers will generally fall in the middle or Rajasic area, which is the main spiritual state in our active and outgoing culture today. We will have various psychological problems but can usually deal with them. A Sattvic nature shows a spiritual disposition with few psychological issues. A highly Sattvic nature is rare at any time and shows a saint or a sage. A Tamasic person has a danger of severe psychological problems but would be unlikely to fill out such a chart. The areas in ourselves that we can improve from Tamas to Rajas or from Rajas to Sattva will aid in our peace of mind and spiritual growth. We should do all we can to make such changes.

The Three Gunas and Therapy

Many different types of medical and healing therapies exist for the mind. To benefit from them properly and to avoid their possible side-effects, we must understand their approach and when they are useful. Here Ayurveda helps us greatly by showing how healing therapies relate to these three gunas. This provides us a deep understanding of the healing process and its likely results. Sattvic therapies work through Sattvic qualities of love, peace and nonviolence. Rajasic therapies work through Rajasic qualities of stimulation, energization and agitation. Tamasic therapies work through Tamasic qualities of sedation, sleep and grounding. Ayurvedic therapies are primarily Sattvic and employ Rajasic and Tamasic modalities only under special circumstances.

Sattvic healing uses Nature, the life force and the power of the cosmic mind through such treatment methods as herbs, vegetarian diet, mantra and meditation. Rajas can occassionally be useful in the healing process. Rajas helps break up Tamas, while Sattva, being a condition of harmony, does not always have the ability to do so. It is often necessary to move from Tamas to Rajas in order to return to Sattva, like needing to stimulate or shock a person into awakening to their repressed pain. Tamas is seldom useful in the healing process except when required to sedate too high Rajas. For example, a person in hysteria, an excess Rajas condition, may require a strong sedative herb or drug, a Tamasic therapy. In this case Sattva would be too mild to calm Rajas.

Ayurvedic psychology aims at moving the mind from Tamas to Rajas and eventually to Sattva. This means moving from an ignorant and physically oriented life (Tamas), to one of vitality and self-expression (Rajas), and finally to one of peace and enlightenment (Sattva).

Three Stages of Mental Healing

Breaking up Tamas, developing Rajas Moving from mental inertia to self-motivated action.

Calming Rajas, developing Sattva Moving from self-motivated action to selfless service.

Perfecting Sattva Moving from selfless service to meditation.

Naturally it is important to know what stage is appropriate for a person. A person in a Tamasic condition requires outer activity to break up their inertia; he or she cannot simply be asked to sit quietly and meditate. At such times Rajasic (active) methods are necessary and Sattvic (passive) methods may not be sufficient. The person requires communication and working with other people. A person in a Rajasic condition, however, requires a reduction of activity and interiorization of consciousness (development of Sattva). Yet this must be done gradually because Rajas does not subside all at once. The person must be introduced into meditation through practical therapies of yogic postures, mantras or visualizations. A person in a Sattvic condition requires spiritual practices and not ordinary psychological treatment, and can easily move into meditation without much external support.

However, these three stages are not simply different levels. We all have Tamasic, Rajasic and Sattvic factors in our minds. We all need each of these three processes to some degree. There are times when our minds are Tamasic, like right after waking up in the morning or when daydreaming in the afternoon. Whenever we are mentally dull or emotionally depressed Tamas is predominant. Rajas prevails when we are agitated, disturbed, active or outgoing, like when we are very busy working with a number of people or projects. Sattva prevails when we are quiet, peaceful and content, or naturally fall into meditation.

Similarly we should not judge other people by how they appear when dominated by one quality only. Even a spiritually advanced person has Tamasic moments or periods when he or she may do something regrettable. In the same way spiritually undeveloped persons have Sattvic moments when they may do something inspired, noble or kind. When looking at ourselves we should try to see all three factors in our nature and behavior and try to develop our Sattvic side.

Stage 1: Breaking Up Tamas/ Moving from Tamas to Rajas – Personal Healing

For this transition fire is necessary. We must wake up, act and begin to change. Deep seated patterns of attachment, stagnation and depression must be released. We must recognize our suffering and learn from it, confronting our pain, including what we have suppressed or ignored for years. A new sense of who we are and what we need to do is required. Action (Rajas) is indicated, not only in the mind but involving outer aspects of our lives. We must break with the past, bring new energies into our lives, perhaps change jobs or modify our relationships, or move to a new locale.

Stage 2: Calming Rajas/ Moving from Rajas to Sattva – Healing of Humanity

For this transition space is necessary. We must surrender our pain and give up our personal seeking, letting go of individual hurts and sorrows. Egoistic drives and motivations must be surrendered for the greater good. We must depersonalize our problems and look to understand the entire human condition and the pain of others. Leaving behind our personal problems we must take up the problems of humanity, opening up to the suffering of others as our own. We must learn that life creates suffering in order to help us to grow spiritually. This is a stage of service and charity.

Stage 3: Developing Pure Sattva – Universal Peace

To bring about this transition we must develop love and awareness as universal forces. We must learn to transcend the limitations of the human condition to our higher spiritual nature. Inner peace must become our dominant force. We should no longer seek to overcome our pain but to develop our joy. We should no longer be centered in our personal or collective problems but in developing communion with the greater universe and the Divine powers at work within it. At this stage we move from the human aspect of our condition to the universal aspect, becoming open to all life. This is the stage of spiritual practice. It is beyond all ordinary healing and works to heal our relationship with God or the inner Self.

🙏 Jai Gaumata 🙏

Source: 

www.kynmtrust.org

www.mylo.co.in

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Marmas and Pratyahara: Marmas as Control Points

Marmas are prime energy points on the body, in sensitive regions, like joints or around the sensory orifices. They connect to the pranic flows, energy systems and chakras. They have many applications and usages. Here we will consider one of their prime applications in Yoga.

The main aspect of Yoga practice that actively considers the use of marmas is the practice of Pratyahara, which is the fifth branch of Yoga. Pratyahara mediates between the outer factors of Yoga, which include Asana and Pranayama, and the inner factors of Yoga, which mainly consist of meditation. Pratyahara is the door between the outer and inner factors of Yoga that allows us to turn our energy inward.

Pratyahara literally means ‘withdrawal’, like a turtle withdrawing into its shell. It refers to various ‘internalization’ exercises designed to control the senses and motor organs and introvert the mind. Such are closing ones eyes and ears to look and listen within or mauna, the practice of silence and not speaking in order to control the vocal organ. However, there are common and more physical forms of Pratyahara, which are mainly ‘relaxation exercises’; tightening and releasing the energy in various muscles and joints, which affects related marmas. This also clears the energy in the organs and system that the related marmas control.

We can understand the relevance of marmas and Pratyahara when we consider that marmas are ‘control points’, through which Prana and the various organs of the body can be worked on. Each marma point has various organs, systems, senses, nadis and chakras that it rules over. Through working on that particular marma, we can control or affect these factors in various therapeutic manners.

The great yogic text, Vasishta Samhita, contains an important section explaining the use of specific marmas for the practice of Pratyahara. We have included a translation and summary of the material as it is not available in English.

“Great yogis ever praise Pratyahara as concentration (Dharana) in the eighteen marma places of Prana. Drawing the Prana from each of these places is said to be the best form of Pratyahara.” The text then mentions eighteen such marmas and their locations.

Eighteen Yogic Marma Regions and Main Corresponding Marmas

The toes are the starting point. Kshipra marma.

The ankles: four and a half finger units from the toes. Gulpha (ankle) marma.

The middle of the calf: ten finger units from the ankle. Indrabasti marma

The root of the knee: eleven finger units from the middle of the calf. This marma is not one of the classical 107, but can also be used.

The center of the knee: two and a half finger units from the root of the knee. Janu marma.

The middle of the thigh: From the knee to the middle of the thigh is nine finger units. Urvi marma.

The anus: From the middle of the thigh to the root of the anus is nine finger units. Guda marma.

The middle of the hip: From the root of the anus to the middle of the hip is two and a half finger units. Kukundara and Nitamba marmas.

The root of the urethra: From the middle of the hip to the root of the urethra is two and a half finger units. Vitapa marma.

The navel: From the root of the urethra to the navel is ten and a half finger units. Nabhi (navel) marma.

The center of the heart: From the navel is the middle of the heart is fourteen finger units. Hridaya (heart) marma.

The base of the throat: six finger units from the middle of the heart. Nila marma.

The root of the tongue: From the root of the throat to the root of the tongue is four finger units. Shringataka marma.

The root of the nose: From the root of the tongue to the root of the nose is four finger units. This marma is not one of the classical 107, but control of it can be related to Phana marma by the nostrils at the base of the nose.

The center of the eyes: From the root of the nose to the eyes is one-half finger units. Apanga marma.

The middle of the brows: From there to the middle of the brows is one-half finger unit. Sthapani marma.

The center of the forehead. From the middle of the brows to the center of the forehead is three finger units. The marma point here is not one of the classical 107 but is still very useful.

The top of the head: From the middle of the forehead to the top of the head is three finger units. Adhipati marma.

These eighteen marma regions include points for seven chakras (the root of the anus (Muladhara), the root of the urethra (Svadishthana), the navel (Manipura), the heart (Anahata), the root of the throat (Vishuddha), the middle of the brows (Ajna) and the top of the head.

The regions of the eyes, the root of the nose and the root of the tongue, as well as the middle of the brows relate to the third eye or Ajna chakra. Similarly, the point on the forehead relates to the crown chakra. The point at the root of the tongue is an important meditation place and gives control over Soma or amrit.

These marma regions also relate to the fourteen nadis or channels of yogic thought. The root of the anus relates to Alambusha nadi. The root of the urethra relates to Kuhu nadi. The navel relates to Vishvodhara nadi. The heart relates to Varuna nadi. The root of the tongue relates to the Sarasvati nadi. The top of the head relates to the Sushumna nadi. The eyes relate to the Pusha and Gandhari nadis. The marmas along the legs relate to the Hastijihva (right side) and Yashasvati (left-side) nadis.

Marmas, Regions of the Body and the Five Elements

The body can be divided into five regions relative to the five elements. We can treat the elements in the body according to the marmas in the portion that relates to them.

1. MARMAS IN THE REGION FROM THE FEET BELONG TO THE EARTH ELEMENT.

Key marma: Talahridaya on the feet.

2. MARMAS IN THE REGION FROM THE KNEES TO THE ANUS BELONG TO THE WATER ELEMENT.

Key marma: Urvi marma on the middle of the thighs.

3. MARMAS IN THE REGION FROM THE ANUS TO THE HEART BELONG TO THE FIRE ELEMENT.

Key marma: Nabhi (navel) marma on the navel.

4. MARMAS IN THE REGION FROM THE HEART TO THE MIDDLE OF THE EYEBROWS BELONG TO THE AIR ELEMENT.

Key marma: Phana marma on the nostrils.

5. MARMAS IN THE REGION FROM THE MIDDLE OF THE BROWS TO THE TOP OF THE HEAD BELONG TO THE ETHER ELEMENT.

Key marma: Adhipati marma on the head.

Marma Meditation

Below we have presented a form of meditation and Pratyahara using marma points according to this yogic teaching, as Vasishta Samhita states, “One should practice concentration by drawing one’s Prana by the power of attention from each of these marma regions.” To do this practice the following method carefully, using inhalation and exhalation at each marma region, much like flexing and relaxing of the muscles.

1. Direct your attention to your toes. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

2. Move your attention to your ankles. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

3. Move your attention to the middle of your calves. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

4. Move your attention to the base of your knees. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

5. Move your attention to the middle of your knees. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

6. Move your energy to the middle of your thighs. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

7. Move your energy to the root of your anus. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

8. Move your energy to the middle of your hips. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

9. Move your energy to the root of your urethra. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

10. Move your energy to your navel. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

11. Move your energy to your heart. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

12. Move your energy to the root of your throat. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

13. Move your attention to the root of your tongue. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

14. Move your attention to the root of your nose. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

15. Move your attention to your eyes. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

16. Move your attention to the point between your brows. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

17. Move your attention to the middle of your forehead. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

18. Move your attention to the top of the head. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

In this practice one concentrates both mind and Prana in each of these regions starting with the feet. Gather your attention from one marma region to another like climbing a series of steps from the bottom of the body to the top of the body. Finally, you can hold your awareness at the top of the head in the space of the Supreme Self beyond birth and death and all suffering. However, you can also direct your breath and attention to any of these marma sites to heal that area or for specific therapeutic purposes.

Marmas and the Use of Mantra

Mantra is not only used for spiritual purposes but has a wide application for healing purposes. Mantra therapy, Mantra Chikitsa, is widely used in all aspects of Ayurveda. Mantras have a special application to energize and protect marma points. Mantras can create a protective covering or armor (kavacha) at a psychic or pranic level. They also facilitate the flow of Prana through the marma region which can be directed by our energy of attention. Many mantras can be used for this purpose. For the sake of brevity and simplicity we will only mention a few. The Mantra Purusha, which correlates the different root sounds of the Sanskrit alphabet to the various parts of the body, can also be used for this purpose.

Important Bija (Seed) Mantras and Usage With Marmas

The mantra HUM (pronounced ‘hoom’) is Varma bija or the seed sound of protection, having a fiery nature. It can be used specifically to protect marma and varma points and is probably the most important mantra in this regard. It can be repeated relative to any marma that one wants to protect from injury or debility. This mantra can be used along with the marma meditation practice outlined above to create a protection of mantra (mantra-varma) around the physical body and the aura. Visualize this mantra as creating a deep blue protective force that can ward away all negativity, disease or debility.

Chanted with a shorter u-sound, as in the word ‘put’, HUM has a more fiery energy for purposes of warming the marmas and increasing Agni or fire at their locations.

The mantra OM is Prana bija or the seed sound of energy and vitality. It can be repeated relative to any marma that one wants opened, cleared and released. It carries the energy and immortal force of the higher Self (Atman).

The mantra AIM (pronounced ‘aym’) is Guru bija the seed sound of speech, guidance and concentration. It can be used for directing mental energy and healing intentions to any marma point. It holds the Sarasvati energy, the energy of wisdom and creativity.

The mantra KRIM (pronounced ‘kreem’) is the seed sound of Kriya shakti or the power of action and represents electrical force. It can be used to stimulate and energize any marma with pranic force. It holds the Kali energy, the energy of transformation, internalization and spiritual awakening.

The mantra SHRIM (pronounced ‘shreem’) is the seed sound of well-being and projects a nutritive lunar energy. It can be used to heal or soothe any marma region, particularly from conditions of weakness. It holds the Lakshmi energy or the positive force of health, well-being and prosperity.

The mantra HRIM (pronounced ‘hreem’) is the seed sound of the heart, space and Prana and projects a solar force. It can be used to open, energize and heal any marma. It holds the Goddess energy in general as a force of health, vitality and enlightenment.

The mantra KLIM (pronounced ‘kleem’) is the power of attraction or magnetic energy. It can be used to increase Kapha or Ojas energy at any marma.

You should recite these mantras a minimum of 108 times (or multiples thereof) for one month (preferably between two new moons) in order to fully energize any marma. It is best to meditate upon the marma you intend to energize and repeat the mantra along with the breath, energizing the marma on inhalation and releasing it on exhalation.

Mantras for the Elements and the Chakras

The seed mantras of the elements can also be used at the marma points that connect to the chakras, like the mantra YAM for the region of the heart.

Earth LAM (pronounced lum as in ‘lump’)

Water VAM (pronounced vum)

Fire RAM (pronounced rum as in ‘rump’, with the r-sound rolled)

Air YAM (pronounced yum)

Ether HAM (pronounced hum as in ‘hump)

Mantra Marma Meditation

One can also use mantras relative to the eighteen marma regions mentioned above. In this regard, use the mantra OM on inhalation to gather energy in the marma region, and use the mantra HUM on exhalation to protect and fortify the marma. One can visualize OM as creating a golden light to energize the marma and HUM creating a dark blue light to protect it.

🙏 Jai Gaumata 🙏

Source:

www.kynmtrust.org

www.mylo.co.in

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