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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🙏 Jai Gaumata 🙏

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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 🙏

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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 🙏

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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 🙏

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KAVACHA, NYASA, YOGA-NIDRA, CYCLIC MEDITATION, AND YOGANANDA’S ENERGETIC EXERCISES

1. Yoganidra:

In this trend of Yoga we find now a wonderful modern Yogic technique of relaxation called Yoganidra. It was developed by Paramahansa Satyananda Saraswati of Bihar School of Yoga in 1960s. This technique of Satyananda is so much effective that all most all modern Yoga Schools are applying it sometimes with some small variations. Sw Vivekananda Yoga Anusandhana Samsthana (SVYASA) which is at present an eminent Yoga University in India is applying this technique in the name of Cyclic Meditation having a slight modification of Yoganidra. In this technique of Yoganidra the practitioner is required just to circulate his awareness in each and every part of his body. The relaxation begins from the thumb of the right hand and such relaxation then taken to all fingers, palm, wrist, hand and to all parts of the body. This gives so much relaxation that most of the practitioners enter into deep sleep during this procedure. But there is the instruction for not entering into sleep since this method consists of a state called ‘Sleepless sleep’. Most of the performers who rightly perform this technique feel a wonderful renewed state of awakened consciousness. Sometimes it takes to an elevated state of expanded consciousness and the performer feels as if he is living for the first time. The effect of Yoganidra has created the base for the spread of Yoga in this modern age throughout the world. 

2. CYCLIC MEDITATION :

When the awareness of relaxation in Yoganidra begins from the thumb of the right hand, in Cyclic meditation it begins from the toe of the right leg. The Teachers of Cyclic meditation hold that since Paramahansa Satyanda gives stress on Tantras therefore Yoganidra begins from the thumb. Whereas Cyclic Meditation—as they claim—follow Vasistha School of yoga and it begins with a Vedantic citation, namely, “Laye sambodhayt cittam”. Though the practitioners of Yoganidra do not recite such verse in the beginning, yet we find references of Yoganidra in many ancient texts. Yoganidra is found so much effective that it stands parallel with Asana, Pranayama and Dhyana, etc. 

3. YOGANANDA’S ENERGETIC EXERCISES:

The wide spread Kriya Yoga of Paramahansa Yogananda prescribes to practice 36 Energization Exercises before  entering into Pranayama, Hansa, Om technique and Kriya proper. We feel these 36 Energization Exercises (EE) are similar with Yoganidra with some variations. When Yoganidra is performed in lying condition, EE is performed in standing position. The method of these exercises is to stress and relax different parts of the body. Its important factor is to feel the divine energy flowing into these organs while making stress and relaxed of these body parts. 

4. KAVACHA

Now let us observe what is known as Kavacha in ancient scriptures.

In all most all books on worshipping a deity of Hindu scriptures we find the prescription of one Kavacha prepared according to the names of the particular deity. The famous Kavachas are Ramaraksha Kavacha and Devi Kavacha found in Saptasati Chandi. 

What we find in these kavachas is similar with attributing relaxation technique of Yoganidra on different body organs. In the kavachas we find the mention of a name of one deity who is prayed to protect that particular limb. Different names of the deity are cited to protect different limbs of our body. So it is similar with all these three techniques mentioned above.

5. NYASA. 

When in Kavachas we just read out the different names of the deity with a prayer to protect the different limbs of our body, in the performance of Nyasa performed while worshipping a deity on the other hand, we observe touching those individual parts of our body with the different names of the deity. 

When Yoganidra is understood as a development of Nyasa, similarly, all these techniques also can be understood as the development of Kavachas.

🙏 Jai Gaumata 🙏

Source:

www.kynmtrust.org

www.mylo.co.in

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Guided Pranayama and Yoga by Sri Sri Ravi Shanker

Guided Pranayama and Meditation