The human body is a part of nature – a microcosm of the universe. When it runs perfectly – as it was designed to run – it can be perfectly healthy. It does try to be perfectly healthy all the time, using its innate self-healing and selfregulating ability as it strives for a perfect balance, but we repeatedly interfere with this process. Nature has set us up with all the equipment we need to be perfectly healthy. Health is our natural state and ill health is unnatural. Every day our systems are exposed
to millions of bacteria, viruses, allergens, even carcinogens; yet our immune system has the intelligence and skill to deal with all the invaders and keep us healthy. However, when stress, inadequate nutrition, or fatigue weaken the immune system, the same invaders produce disease.
Every second the body is adjusting to thousands of changing parameters, keeping us in perfect balance. No matter what comes along to upset this balance, the body knows its own nature, knows what ideal temperature it should be and the correct chemistry it needs to maintain, and it keeps referring to that blueprint to maintain a proper balance. Ayurveda, the ancient holistic system of medicine from the vedic civilization of India, teaches that health is maintained by the balance of three subtle energies known as doshas: Vata, pitta and kapha. This system teaches maintenance and protection of the
whole person – mind, body and soul. Ayurvedic medicine is based on an individual’s characteristics and body frame rather than being oriented towards treating disease or sickness.
Each of us is made of a combination of the three doshas which are comprised of five universal elements: Space, air, earth, fire and water. Vata is a combination of air and space, pitta is mostly fire with some water and kapha is mostly water with some earth.

“Ayurveda, the ancient holistic system of
medicine from the vedic civilization of India,
teaches that health is maintained by the balance of
three subtle energies known as doshas:
Vata, Pitta & Kapha”

Vata Dosha

Vata governs all movements in the mind and body. It controls blood flow, elimination of wastes, breathing and the movement of thoughts across the mind. As pitta and kapha cannot move without it, vata is considered the leader of the three Ayurvedic principles in the body. It is very important to keep vata in good balance.

Formation of Vata
The action of swallowing enables us to take in food from the external world. This movement is ongoing and depends upon previously digested food, which creates the need for more food to sustain the processes already set in motion by previous eating. This results in a continuing process of ingestion, digestion and elimination. A direct relationship exists between energy and food absorption. The more energy we require in order to function, the greater the need for proper food to sustain it. For example, we need to eat more when we do hard physical work.
Vata dosha is described as the by-product of the digestion of food and includes the energy produced by digestion as well as the waste gases of the digestive process. Anna mala, the ejectable portion of food, equals vata dosha or the portion of vata that is produced. This absorbed energy is then utilized by the body for essential movements like breathing, heartbeat, digestion and excretion of waste products, which are the main actions of vata. These movements cannot be measured or weighed, therefore vata is perceived by the totality of its functions. However, if vata is produced in excess, it becomes a negative factor, drying or disturbing the various tissues and organs.
Functions of Vata Dosha
As the principle of propulsion, vata carries out diverse functions in the body and mind. It controls cell arrangement and division, the formation of different tissue layers and the differentiation of organs and systems. It conducts impulses from the sense organs to the brain and from the brain to the motor organs. Vata controls the expulsion of faeces, urine, sweat, menstrual fluid, semen and the foetus. It regulates respiratory, cardiac and gastrointestinal movements, as well as all higher functions in the brain and spinal cord. Vata governs the movement of the mind and its transmission of information; it provides the energy to perform all mental activities of thought and perception.
The five sub-doshas of vata, called vayus, are: Prana, Udana, Vyana, Samana and Apana: these are responsible for various movements.
Prana – Udana: These two forms of vata have opposite movements but operate together. Prana Vayu moves from the outside to the inside and is responsible for receiving air, water, food and impressions from the outside world. Whenever a sound, touch, taste or smell is attended to with concentration, it has an effect on the respiration (Prana). Prana vayu moves downwards from the head to the body. In the process, it brings in various external forms of nourishment and energy from food and breath to impressions.

Udana Vayu: This moves from the inside to the outside, mainly through exhalation and speech, but also through various forms of exertion. Food and water received by the stomach and rendered fine during digestion, are eliminated to some degree through expiration. Speech, which occurs through exhaling air through the vocal chords, is due to Udana. Memory, which is the bringing out of the knowledge that has been previously received by Prana, is also a function of Udana. Thus Prana is responsible for intake and Udana for output. Udana governs will, enthusiasm and motivation. Udana moves upward from the center of the body to the head and is centered in the throat.

Vyana – Samana: These two types of vata also have opposite movements. Vyana vayu is responsible for propulsion from the center to the periphery of the body. The movement of the heart in pushing nutritive substances to the periphery is a function of Vyana. It governs circulation to the limbs and the flow of blood and sweat. Vyana carries efferent impulses from the sense organs to the brain. Vyana pervades the entire body from its center in the heart. Physical exercise and stretching of the limbs occur mainly through Vyana.

Samana vayu on the other hand, is the propulsive force from the periphery to the center. Afferent impulses in the nerves, bring the fluid pushed out by Vyana back to the center and promote the process of digestion and are functions of Samana. Thus, the action of Samana is the central pulling action opposite to the outward pushing of Vyana. We could say that Samana is centripetal force, while Vyana is centrifugal force. Samana is centered in the navel and is responsible for the churning action in the intestines due to which we digest food.

Apana: In contrast to the above two pairs, Apana controls all downward discharges of urine, faeces, flatus, menstrual fluid, semen, and the foetus. All these are controlled for a particular period of time before being discharged from the body. The overall control of these for a particular period is beneficial for building or maintaining the tissues. Since this control is beneficial to the other types of vata, it is said that Apana controls all the different forms of vata. Apana also sustains the immune function that depends on proper elimination. Apana moves downward from the navel. It is often regarded as opposite to Prana, as eating is opposite to elimination.

Causes of High Vata
Vata becomes disturbed due to cold weather and exposure to wind or air-conditioning. Dietary factors that effect it are cold substances like iced water, refrigerated foods or foods cold in energy like green salads, food that is dry, rough or light in properties like barley, millet or corn, and irregular eating habits. Excessive physical exercise, particularly of a strongly aerobic nature, as well as improper movements of the body aggravate vata. Lack of proper nutrition and lack of proper rest are additional factors. Psychological factors that increase vata include mental and emotional stress and anything that disturbs the peace or security of a person.

Symptoms of High Vata
High vata is indicated by a desire for warm food, warm environment and warm clothing. Physical symptoms are constipation, lack of energy, loss of sleep, fatigue, emaciation, abdominal distention with flatulence, blackish coloration of faeces and urine, and defective sensory functioning. Psychological symptoms include fear, anxiety, insecurity, confusion, and aimless talking.
Management of Vata
Vata requires patience and consistency over a long period of time in its treatment. Treatment of vata is divided into two types based on whether the cause is tissue deficiency (dhatukshaya) or obstruction in the channels (srotorodha). The former is indicated by low body weight while the latter is indicated by pain.
For tissue deficiency, the best therapy is tonification or tissue building. Anti-vata diet should be given after making certain that the digestive fire has sufficient power to handle the heavy food required. If the digestive fire is weak, digestion-promoting herbs like dry ginger and cayenne or black pepper should be given. Then light oil massage should be given with warm oils like sesame or Mahanarayan oil, and a mild steam therapy. Herbal wines like Draksha can be taken before food to increase appetite, or after food as a tonic. Tonic herbs such as Ashwagandha and Bala should be taken. Seated yoga postures with silent meditation are helpful.
For obstruction in the channels, detoxifying and stimulating herbs such as dry ginger or fennel should be used. Oil massage is recommended, emphasizing herbs like Nirgundi or Vishagarbha oil. Special alkali medicines may be taken internally to open the channels. Mild laxatives and decoction enemas should be taken. Herbal wines prepared with jaggery and herbs like Dashamula are indicated. When the system is clean, then anti-vata diet and tonifying methods can be started.

Recommendations
1.  Avoid alcohol, hot spices, excessive oil or greasy food, and too much salt.
2. Vitamins: B-vitamins, calcium and iron are usually prescribed.
3. Wear an emerald set in silver on the middle finger of the right hand. Pearl and moonstone are also recommended.
4. Chant the mantra Sham. It has a cooling and calming effect.
5. Recommended herbs include Aloe, Arjuna, Barberry, Gotu Kola, Motherwort, Myrrh, Goldenseal, Saffron, Shatavari, Sandalwood and Katuka. Sometimes Chinese herbs such as Salvia and Coptis, and formulas such as Coptis and Rhubarb in combination are prescribed for acute conditions.
6. Apply sandalwood oil to the chest and to the ‘third eye’ in the middle of the forehead.
7. Practise meditation to reduce pent-up anger, hatred and resentment. Cultivate peace, love and forgiveness.
8. Limit exposure to sun. Avoid strenuous exercise.
9. Take Katuka or Barberry in equal parts with Licorice and ghee (Take two grams after meals).
10. Purgation is helpful in acute conditions.
11. Herbal combinations often prescribed for this condition include Arjuna preparations, Gotu Kola compound and Brahma Rasayana.

Agni Sara is a cleansing practice – agni means fire, and in this practice the internal fire is stoked, helping to heat up the body from within in order to stimulate digestion and detoxify the bodily systems. Sukhasana or ‘Easy sitting’ pose is a good position for this practice, although many other poses are also appropriate. Then, with that body awareness, move into a more suitable position where the spine can stretch. Agni Sara can also be done standing, with the feet spread wide apart, knees bent in an easy standing-squat and the hands resting on the thighs for support. Whichever position you choose, remember to work towards an erect spine rather than a rounded or hunched one.

The benefits of Agni Sara are incredible – in fact too many to list – but here are some: increased circulation to abdominal muscles, tissues and organs, pelvic muscles, improved elimination of waste and excess fat from around the abdomen, increased energy and elevated mood. Do not practice Agni Sara if you are pregnant, suffering from heart, nervous system, or respiratory ailments, have glaucoma, hiatal hernia, or ulcers of the stomach or intestine.
Process – In this practice, you contract your muscles all the way up from the floor of the pelvis to the diaphragm. This is done after a complete exhalation. From hands and knees position, exhale all the air from the mouth to get really empty. Then with no breath in the body, quickly draw the head and tailbone towards the navel, with the back arching up to the ceiling. The belly is sucked in upwards into the rib cage (this is an intermediate phase), and holding that posture with no breath – for five to ten counts – is Agni Sara. When it is time to inhale, the cat-tuck position and the belly suction is released and a regular inhalation and exhalation is done between sets. I recommend five to ten sets on an empty stomach!

1.  Stand erect.
2.  Keep a distance of 1-1/2 feet between the feet and place both hands on their respective thighs. Slowly exhale completely.
3.  Hold the breath out as is done in Uddiyana. After that, the stomach which has been sucked in due to complete exhalation is to be blown out like a balloon for a count of two seconds without inhaling. Pull the stomach in and again blow it out.
4.  Repeat this 4 to 6 times. Now inhale.
5.  Practise this kriya every day and gradually increase the number of repetitions. The practice should be relaxing and stimulating and you should be able to feel the heat in your body. After some days the abdominal muscles will become stronger and it will be very easy to incorporate it into your daily practice.
6.  This completes one round of Agni Sara. Repeat four or five times.

Remember
Practice on an empty stomach and avoid
doing Agni Sara during pregnancy, menstruation, or after abdominal surgery.
Consult your doctor first if you have any disease of the intestines or pancreas.
Do not practice it for at least four hours after a meal.

Yoga treats the mind and body as one. It treats man as a single entity and believes that any disease occurring in the body actually originates in the mind. Most diseases are psychosomatic – that is – they travel from the mind to the body. A frustrated and agitated mind will make a person quirky and restless in all his activities. Walking, eating, drinking, sitting – the restlessness of the person will be obvious to a keen observer.
A mind which is not balanced will be unbalanced in most of its work. For example, when he eats food, he won’t be observant of the size of the morsel or whether he has chewed it properly or not. When the mind is in a rush, then food is partaken in an inappropriate way. Food which has not been chewed properly stays in the stomach for a longer duration, and it is very taxing for the digestive system to digest the food properly. Food which stays longer in the stomach and intestines will produce more problems for the body, like indigestion, flatulence, dyspepsia, uneasiness and lethargy. Food should be consumed with great care and thought. What we eat and how we eat is very important and one should be aware of all these things. Eating too much processed food, food with artificial colors and stale food will definitely cause constipation.
‘I am the body and the body is me’ is a thought or feeling that makes a person so unaware, that satisfying the body becomes the only goal in life. Eating to enjoy and earning to buy a variety of foods becomes quite a passion.
I see people thinking about food most of the time. While eating breakfast they worry about what they will eat for lunch, and at lunchtime they plan where to go for dinner. To eat at an expensive restaurant becomes quite a passion about which one even loves to boast. I have heard that in some of the up-market restaurants in New York, Paris and Los Angeles, securing
a reservation is considered a very big achievement, and those who get one feel very proud! Man lives to sustain the body; that he can enjoy a variety of objects and feel happy seems to be the only objective of life.
The vedas says ‘Annam Brahman’. It means, consider food as god and eat as if a great ritual is being performed to appease god.

Treat the body as the truest temple of the lord; keeping it healthy is the foremost duty of every human being. Eat to live – don’t live to eat. Respect our body and worship it by doing yoga asana.
There is a folklore which says that if you are constipated for even a single day, you lose fifteen days of your life! A sadhak should make sure that he or she is never constipated. Eating fiber, drinking ten glasses of water a day, eating green vegetables and fruits, eating an early dinner are some of the life style changes which one should bring about for a totally healthy elimination system.
Hath yoga has some very powerful asanas which can cure constipation and its related problems. Here I will teach you a series of asanas for alleviating constipation.

“Treat the body as the truest temple of the lord;
keeping it healthy is the foremost duty of every
human being. Eat to live – don’t live to eat. The
vedas says ‘Annam Brahman’. It means, consider
food as god and eat as if a great ritual is being
performed to appease god. Respect your body
and worship it by doing yoga asana”

1). Breathe normally as you stand with your feet firmly on the ground. Allow all muscles to relax. Close your eyes and be aware of your body. Feel the sensations associated with the contact of your feet on the floor.
2). Inhale and then exhale while you slowly bend forward. Lean forward till you can touch your knees, calves, ankles, and feet. Do the movement slowly and in a relaxed manner. From the start to the final position, the movement should be slow, fluid, continuous and mindful. Do not force the stretch. Remain bent over for approximately five seconds or as long as feels comfortable.
3). Be aware of the sensations and the feelings the posture develops in different parts of your body, especially in the area of your back and legs.
4). Feel the movement of your belly.
5). Just relax in the posture. Be aware of your feelings and sensations.
6). Inhale. Return to an upright position by bending your knees slightly and straightening your vertebrae, one at a time. Let your head be the last part of the body to come back into position.

1). Lie on your stomach and place the hands on the floor besides the pectoral muscles.
2). Place the hands palms down, under the shoulders on the floor.
3). Whilst inhaling, without lifting the navel from the floor, raise the chest and head, arching the back. Obtain as complete a stretch of the body as possible.
4). Retain the breath, then exhale while slowly lowering the body to the floor. Rest and repeat two to seven times.
5). Do it two to seven times adding one every 14 days.

Jal Neti is a Yogic technique, which cures all diseases related to eyes, nose, throat and brain. The nose is the “air conditioner” of the body. One of the many functions of the nose is to regulate the temperature and humidity of the incoming air. Some people have “dry noses” and suffer dry, crusty, nosebleed type problems. Others have “wet noses”, with the constantly running sinuses and the tissues always up their sleeve! Others have perpetual stuffy and blocked nostrils. Regular practice of Jala Neti helps to establish the correct working environment of temperature and humidity in the nose. So, it’s wise to consider shedding your apprehension and trying this wonderful practice. As it happened with one person who came to me with complaints of blocked nose and frequent headaches I suggested Jal Neti, which was taught here in ashram and soon her aches and stuffed nose became a history. When one can relieve oneself from sinus related problems with as simple as nasal irrigation as it is being called in west, one doesn’t need pain killers and anti-allergic medicines. This technique has worked like miracle for scores of other people who have benefited from Jal Neti. Jal Neti is a process of cleansing the nasal path. The aim of the process is to purify the breathing path right from the nostrils to the throat. Besides being used to treat full-blown sinus infections, Jal Neti is perhaps the BEST preventive measure. Almost all of us can “sense” when we are about to catch a cold or an impending throat infection. But more frustrating is the “helplessness” or the inability to do anything about it as it takes over our defenses. It is here that Jal Neti really outscores everything else. Just flushing your ENT passages through neti a couple of times a day ensures that the infection does not take root and just passes by. The skin in the nasal path gets used to the osmotic pressure. Also, the organs get used to the different temperatures and can continue working without any disturbance. Well, to put it simply, Jala Neti is a cleansing practice of the sinus passages with warm saline water. Yogis have practiced it for centuries for its innumerable and powerful benefits. In yoga, it has been used for its extremely powerful physical, psychological and spiritual benefits. However, in the modern world – fed on an attitude of immediate gains – Jal Neti has gained immense popularity because of its dramatic effect on the sinuses.

Benefits:

1). Jal Neti helps solve the sinus infection and allergy problems without the use of drugs with immediate, immense and sustained results any without any side effects.

2). At the immediate level, Jal Neti is a great tool for any kind of respiratory disorder – sinusitis, allergy, asthma, hay fever to name a few. People invariably notice an immediate relief, which drugs fail to achieve. It helps to re-program the body’s natural mechanisms against respiratory complaints including sore throats, coughs, post-nasal drips etc.

3). Jal Neti rinses out the dirt and bacteria filled mucous lining as the warm water loosens and dissolves any internal build-ups, and takes them outwards. Due to gravity and a venture-effect, the sinus passages are also drained by the vacuum pressure flow of the water. Whereas it would normally be impossible to drain a “dead end” cavity like the sinuses, Jal Neti achieves this ingeniously and simply.

4). It can be of great benefit to problems associated with the eyes and ears such as certain types of deafness and myopia. But the great mental and spiritual effects overshadow these tremendous physical benefits.

5). Jal Neti has a cooling and soothing effect on the brain and is therefore beneficial for headaches, migraine, depression, mental tensions and even epilepsy, hysteria and temper tantrums. It stimulates better powers of visualization and concentration and gives a feeling of lightness and clarity to the mind.

6). On a higher plane, it is very effective for meditation as it works on the subtle effects of the olfactory bulb, and the psychic center, which is known as the Agya Chakra in yoga.

7). But the best part is that it is excellent for those trying to give up smoking. It reduces mouth breathing and re-sensitizes the nose to the indecency and discomfort of ingesting smoke, therefore de-programming the brain of the physical and psychological addiction.

How to do it?

Put warm water into the utensil and add a little salt in it. Tilt the neck and touch the tip of spout to one of the nostrils. Open the mouth and continue breathing through it. Gradually pour water into the nostril. Since the breathing is continued through the mouth, the water straightaway goes through the food pipe into the throat to the stomach. Just as we drink water through the mouth, in the same way it can be drunk through the nose. When some water is drunk though one nostril, perform the process with the other one. This process is not Neti, but when one is accustomed to drinking water through nose, then practicing Neti is easier. During Jal Neti, the position of the head and pot are adjusted to allow the water to flow out of the other nostril. To help water flow out of the other nostril, tilt the neck further. It is essential to find the pose of the neck here. When the pose is found, the rest of the process is easier. The water poured through one nostril can easily come out of the other. The breathing is naturally through the mouth at this time. Pour water into the left nostril and take it out of the right, then drink it by the right one and take it out of the left. If you have a 1/2 Liter vessel, then you can fill the vessel again for the second nostril. The stream of water from both the nostrils will not be same depending on the blockade or nervous spasms. Do the whole exercise gently and in relaxed posture. One can wipe the nostrils with clean linen/towel in between while changing the nostrils. Having finished with the water part just keep both arms at back and start blowing nose vigorously from alternate nostril (15-20 times) in order to remove every drop of water. Now look up for 15 seconds and while looking up again blow 10-15 times to blow off any residual water left. Go in Shashankasana and  stay in it for five minutes, again blow out at least twenty times from each nostril. Repeat whole procedure for minimum three times. Make sure that there is no water left. To check this blow it at back of your palm and see if there are any droplets of water or not. Nose should be thoroughly dried else it can induce headache. Having finished with the blowing part now go to your exercise room or in open space, lie down in Savasana (corpse position) for 10 minutes. Some of yogis insist on putting few drops of ghee in nostrils to lubricate nasal passage. For one nostril, generally half a liter of water is to be used. The water should be used at a stretch or with some rests. One should not include it in daily lifestyle. Whenever, the nasal path needs cleaning, the process can be used.

You can practice Jal Neti in the morning or in the evening and continue for about a month and review your health. If you start feeling better then you can do this exercise as and when required. Caution: When doing it, never use your nose for breathing. Bhastrika Pranayama is a must after Jal Neti. To do this bow a little forward and move the neck right, and left; up and down, and then do Bhastrika, so that the nose becomes clean and dry. No trace of water should be allowed to remain inside the nostrils. After you have mastered this technique completely, you can practice drinking water or milk through the nose.

Drinking of milk or water through the nose has specific advantages. It cures all brain ailments and sharpens the Intellect. The ailments of eyes, ears, nose and throat are cured and sleeplessness is removed. It also improves the eyesight.

Anger comes in several forms, including outrage, frustration, jealousy, resentment, fury, and hatred. It also masquerades as judgment, criticism, and even boredom. Like all emotions, it is a complex, ever-shifting state involving thoughts, feelings, and bodily changes.
Yogis understand anger as an energy existing, like all emotions, halfway between a physical and mental experience. Like heat or other energies, anger wanes naturally, if we don’t hold it back with psychological defenses-say, denying or repressing it: Anger tends to arise in a very visceral wave. It arises, crests, and then passes away.

Anger tends to arise in a very visceral wave. It arises, crests, and then passes away
In yogic theory, asanas, pranayama, and meditation comprise a comprehensive toolkit for freeing up blockages at the mental, physical, and energetic level. Yoga, particularly therapeutic forms like restorative yoga, has proven to be a valuable method of cooling hot-reactives down. Asanas may be in fact the best yogic antidote for anger because asanas allow you to move the energy.

In yogic theory, asanas, pranayama, and meditation comprise a comprehensive toolkit for freeing up blockages at the mental, physical, and energetic level

The fact that anger manifests differently in each person, and must be treated differently as well. Some of us get so revved up by our catecholamines that we can’t think straight. In those cases, experts have found that methods such as deep breathing, moderate exercise, or walking away from a provocative situation are the best way to lower the intensity of anger. But for those who are milder by nature, awareness can accelerate anger’s rush through, and out of, the body. Yoga helps people stay with the wave of anger all the way to the other end.
The first step at anger management is – do not resist and do not ignore the cause of anger. Experience it fully. Try and develop an attitude of an observer or a witness. Learn to change your role from being the subject to becoming a bystander. See how the anger is operating. See what it is doing to your mind and how. When faced by an anger causing action, immediately get into the mode of exploring and rationalizing with the “whys” and “more whys“.
You will start seeing some wonderful perspectives. You start appreciating that it is not necessarily the desire of the person to hurt you – getting angry is YOUR response. You realize that a person is seeing the situation from his point of view to the best of his intellectual and emotional capability – he may not be quite ‘capable enough’ to appreciate your point of view. This is only natural – because individuals are built in different ways. After all, aren’t you showing similar traits when you are getting angry!

Yoga Asanas to overcome Anger
All postures should be performed while doing deep, quiet breathing

The Shoulder Stand
(Sarvang Asana)

Benefits
1. Effective for excessive anger or hate, migraine headache, liver disorder, hemorrhoids, anemia, hypertension, indigestion.
2. The shoulder stand invigorates and rejuvenates your whole body.

Description of the asana
1. Lie down on the floor with your legs together and your hands, push down, by your sides. Inhaling, push down on your hands and raise your legs straight up above you.
2. Lift your hips off the floor and bring your legs up, over and beyond your head, at an angle of about 45°.
3. Exhaling, bend your arms and support your body, holding as near the shoulders as possible, thumbs around the front of the body, fingers around the back. Push your back up, lift your legs.
4. Now straighten your spine and bring the legs up to a vertical position. Press your chin firmly into the base of your throat. Breathe slowly and deeply in the pose, gradually trying to work your elbows closer together and your hands further down your back toward the shoulders, so as to straighten your torso. Keep your feet relaxed.

Caution
1. Shoulder stands should not be attempted without a qualified teacher.
2. Any one suffering from breathing difficulties or pain in the upper spine should not attempt these postures.

The Half Bow
(Ardha Dhanurasana)

Benefits
Half Bow energizes and strengthens the entire body, and especially builds core body strength. It stimulates the kidneys, adrenals and reproductive system.

Description of the asana
1. Lie on your belly, with the legs together or a few inches apart. Bring the chin to the floor and slide the right arm along the floor, over your head with the palm facing down
2. Bend the left knee and reach the left hand back to hold onto the left heel or ankle.
3. Inhale and kick the left foot into the arm to lift the left leg, head and chest off of the floor. Keep the neck in line with the spine, looking down at the floor. Lift the right arm off of the floor, keeping it parallel to the floor.
4. Breathe and hold for 2-6 breaths.
5. To release: slowly exhale and lower the leg, arm, head and chest down to the floor.
6. Repeat on other side.

Caution
People who have recently sufferred through and injury or are suffering through some chronic injury to the legs, hips, neck or arms; pregnancy, recent abdominal surgery should avoid doing this asana.

Hidden Lotus Pose
(Gupta Padmasana)

Benefits
This asana corrects postural defects of the spine. It may be used as a relaxation or even a meditation pose as it induces peace, stability and emotional balance.

Description of the asana
1. Sit in Padmasana. Place the hands on the floor in front of the knees. Leaning on the arms, raise the buttocks and stand on the knees. Slowly lower the front side of the body to the floor in the prone position. Rest either the chin or one cheek on the floor.
2. Place the palms together behind the back. The fingers may point downward, or upward in Universal Spirit. If possible, touch the back of the head with the middle fingers. Close the eyes and relax the whole body.
3. Return to the starting position, cross the legs the other way and repeat the asana.
4. Hold the position for as long as is comfortable. For complete relaxation, the hands may rest on the floor beside the body with the palms upward.

The Corpse Pose
(Shava-asana)

Benefits
The goal of the Shava-asana is for the body and mind to be perfectly still and relaxed. Not only should the body be motionless and at ease, but the mind as well should be quiet, like the surface of a still lake. The result will be a deep and stable relaxation that will extend into your meditation or be felt through the activities of your daily circumstances. If you find yourself getting drowsy while in the Shava-asana increase the rate and depth of your breathing.

Description of the asana
1. Lie flat on your back with your legs together but not touching, and your arms close to the body with the palms facing up.
2. Keep your eyes gently closed with the facial muscles relaxed and breath deeply and slowly through the nostrils.
3. Starting at the top of the head and working your way down to the feet, bring your attention to each part of your body, consciously relaxing it before proceeding on to the next.
4. Remain in the Shava-asana for between 3 and 5 minutes or longer. If you become sleepy while in the Shava-asana begin to breathe a bit faster and deeper.

Breathing is life, but how little we know about it! For example, do you know that you use only one nostril at a time for breathing? At any point in time, either the right or the left nostril will be working. Test it out now. Place a finger half an inch below your left nostril for a few seconds and then under your right. You will now which one is working at that moment. Amazing, isn’t it?
And now read on and learn more. Do you know the active nostril changes at regular intervals (approximately every one and a half hours) during the day? And for a short time, both nostrils come into play together, for a period which is called the sandhi kaal, and this remains for ten to twelve breaths. Have you ever wondered why we have two nostrils instead of one? Breath can easily pass through one passage but we have two! The reasons are much deeper then of basic design alone.

As per the ancient scripture of Swar Yoga, there are three psychic channels in the human body, namely ida, pingala and sushumna. The right nostril is the channel of solar energy and the nadi that flows through it is called pingala, whereas the left is the channel for lunar energy and is called as ida. When both the nostrils have an equal flow, then for a very short time the central channel which is called sushumna awakens. Influencing the channels or nadis is the key technique of Swar Yoga. Swar Yoga teaches that the dominance of each nostril during breathing changes regularly. By inhaling strongly through the nose, one can find out which nostril is dominant at a particular time, as one will feel the cooling effect of the airflow inside that nostril. The nadis ida and pingala terminate in the left and right nostril respectively, and are activated when the corresponding nostril is dominant. The central sushumna is activated when both nostrils operate simultaneously, which usually happens only for a short while when the transition from one nostril to the other takes place and also at dawn and dusk. The periodic alternation of the nostrils balances the entire system. Ensuring that this balance is not disturbed is the basic objective of Swar Yoga. The dominance of the nostrils is strongly affected by the movements of the planets and especially by that of the moon.
Each nostril, when it operates independently, influences the body chemistry in a different way. When both nostrils operate simultaneously, the body chemistry also alters so as to make meditation rather than worldly activity appropriate to engage in. According to Swar Yoga, the right nostril, being solar or heating in character, increases acidic secretions, whereas the left nostril, being lunar or cooling, increases alkaline secretions. Both right and left nostrils are connected with the opposite sides of the cerebral hemispheres and the olfactory lobe. The nose is in direct contact with the hypothalamus by its link with the olfactory lobe of the brain. The hypothalamus is a part of the limbic system, associated with emotions and motivation.
The nostrils, by means of the process of respiration, are connected with the neuromotor responses, and thus with the autonomic nervous system. These neuromotor responses influence the hemispheres of the brain and the primary activity of the brain, which is chemical. Neurotransmitters are the brain’s chemical messengers. They influence all body functions. Through a network of sensory nerves in the nose, the nostrils are connected to subtle nerves. An EEG was done by Dr Khalsa in San Antonio USA, where the brain was wired with electrodes, and an ultra sound was also done to see if any changes occur when the flows are different. It was observed that when the flow is in the left nostril, the right side of the brain lights up, and when in the right, then the left part of the brain is more active.
One of the techniques of Swar Yoga is to check whether the nostril dominance is in accord with the planetary cycles, and if necessary to correct it accordingly. This would prevent psychological and physical problems. It is especially important to do this every day at sunrise, so that one starts the day in harmony with the planetary energy of that day. Another important aspect of Swar Yoga is to adapt special activities to nostril dominance or vice versa. Breathing through the left nostril influences the cortical activity on the right side of the brain more than the left and vice versa. The twin hemispheres of the brain have highly specialized functions. The right hemisphere, stimulated by left nostril dominance, is connected to feminine, lunar, emotional, visual and more peaceful activities. The left hemisphere, stimulated by right nostril dominance, is connected to masculine, solar, rational, verbal and more energetic activities.
The ancient yogis of India knew all this and much more. They knew the intimate connection between breath and mind. For example, when your mind is angry watch your breathing – it will be disturbed. And similarly, if you hold your breath for long, your mind will get agitated. The yogis were trying to get some degree of control over the mind and body. Swar Yoga advises changing the dominant nostril at the first sign of any physical or mental disturbance. Thus the active side of the body is changed and glandular secretions re-establish balance.
For example, in fever one should plug the operating nostril with a cotton ball and keep it plugged until body temperature becomes normal again. Chronic indigestion can be cured by cultivating the habit of eating only when the right nostril is dominant. The same goes for eating and defecating in case of constipation. Stress created by hard work and physical labor can be cured by lying on the right side, and breathing through the left nostril for 25 to 30 minutes. If you want to alter an unwanted emotional state, just breathe through the congested nostril for a while. Swar Yoga techniques can also be used for healing others, for creating favorable conditions in life, to foretell death, and in determining the gender of an unborn child. The techniques of Swar Yoga have been tested and tried by yogis and their lineages for a very long time. If only you would be aware of the goodness and beneficiary changes that can be brought to your life, you could maneuver your life as per your needs and requirements.
The most powerful application of Swar Yoga lies in meditation and control over the mind. Since the mind is very subtle and near impossible to grasp, the yogis figured out how to use this connection between the breath and the mind. By controlling the breath, they were indirectly able to influence the mind. Swar Yoga can be practiced by one and all, but before you go deeper into it, you have to know the basics of Pranayama.
There is a lovely fable of a minister who was punished by the king with imprisonment in a tower. He called his faithful wife to help him escape, telling her to get a beetle, two drops of honey, a ball of slender and fine thread, a long twine and then a long rope. When the bewildered wife arrived with these things, he told her to moisten the antennae of the beetle with the honey, tie the fine thread to its body and to leave it at the bottom of the tower wall. Smelling the honey ahead, the beetle slowly crept up the wall until it reached the minister. He then got hold of the end of the thread and asked his wife to tie the twine to the other end. He then pulled up the twine and then the rope using which he escaped. The idea is to understand how to manage the links between the gross (rope, body), the subtle body (thread, breath), and the very subtle body (scent of honey, mind).
Understanding one’s breath opens up so many channels of growth and evolvement. When you need to work hard, teach, discipline, eat or defecate, check if the solar energy (pingala) is flowing. If yes, then the actions done will bear results. If you have to do brain work, then it your lunar energy (ida) that should be flowing – this will help you in all studious jobs, meditation, creative arts, music, dance, paintings, studying etc. The change from ida to pingala is very subtle, so if you can keep a check on your breathing, you will be able to observe it.
There are ways and means to change the breath by will, and this art can be learnt from a guru who is proficient in this art.

Tantra teaches you that nothing is ugly or bad. Sex is definitely not bad as this was the cause of your birth. All those people who condemn sex condemn their parents and themselves. If sex is a sin, then you are born of sin. If sex is bad then you are bad. Husband and wife – a man and a woman have sex and as a result the man’s semen is released in the woman’s body. The meeting of the sperm and the ovum is the beginning of a new life, a new baby. Every saint and every sinner has got a physical body because of sex. How can one condemn sex? Our ancient seers respected life, and through their exploration Tantra was born. Tantra uses everything in its practice and talks about inclusion of food, sex, sensual experiences, imagination and mental creativity as media for the enhancement of spiritual life. If everything has come from a divine source, then how can anything be ugly? Many religious practitioners are waging a constant war and fighting against their own mind and body, whereas Tantra talks about acceptance and moving into the sensual materialistic world with a divine attitude, thus transiting through it smoothly. When you do not understand the body and the mind, then copulation is simply sex, but if you have an understanding of your body and mind, then the meeting of a man and a woman is not just sex – then the word in Sanskrit is ‘maithuna’. Maithuna means sex as a tool of not just seminal release and physical intimacy, but a ladder to evolve spiritually.
Vajroli is the practice included in maithuna or yogic intercourse. Through the practice of vajroli, sexual energy, hormones and secretions are re-assimilated in the body. Its outcome is the union of the negative and positive poles of energy within the body. Vajroli is a mudra to be practiced by men and sahjoli by women; these mudras help to understand the muscular movements of the sexual organs so that one understands clearly what happens from the time of arousal to the time of ejaculation.  The purpose of this is to save the bindu, that is the semen, even in maithuna the objective is to use the body for a higher purpose even in sex, and definitely in spiritual practices. Vajra means ‘thunderbolt’ or ‘lightning’. It is also the name of Lord Indra’s weapon and means ‘the mighty one’. In this context vajra refers to the vajra nadi which governs the uro-genital system. It is the second innermost layer of the sushumna nadi. Vajra nadi is the energy flow within the spine and governs the sexual systems of the body. In mundane life it is responsible for sexual behaviour and this aspect has been termed called ‘libido’ by Dr. Freud, and as ‘orgone’ by Dr. Reich. In tantric sadhana this energy is not suppressed but is awakened and redirected. OH mudras (vajroli, sahajoli and amaroli) are those which specifically sublimate sexual energy into ojas (vitality) and kundalini shakti.
According to the Shatkarma Sangraha there are seven practices in vajroli. This involves years of preparation which starts with the simple contraction of the uro-genital muscles, and later on the sucking up of liquids. Only after the sixth practice is perfected can the seventh be successfully attempted by the yogi. By and large, people have come to believe that these practices are unnatural or unhealthy. Many commentators of the Hatha Yoga Pradipika avoid discussing these slokas, dismissing them as obscene practices indulged in by low-caste tantrics. Obviously they have an incorrect understanding of the practice. People have concocted the notion that spiritual life is different from mundane life, and because of past religious conditioning the physical body has become perverted. These people must realize that spiritual life is neither anti-sex nor asexual, and sexual life is neither anti-spiritual nor aspiritual.
Of course celibacy has its own rewards, but according to tantra it should arise spontaneously and not out of suppression. Suppression of sex will give rise to diseases in the mind and body. The sexual urges will be strong and if the control mechanism is just repression, then the urges will win and the person will sink deep into guilt. No wonder you find most sadhus so sad and dejected. Family life is a way of growing and understanding about life and its day to day practice. Spiritual life means developing awareness by applying the higher mind to the experiences of the body. Whatever we do should be a means to creating yoga in our being. Why should sexual life be excluded? According to this sloka, sexual life can be elevated from the sensual to the spiritual plane if it is practiced in a particular way, and for this vajroli mudra has been prescribed.
A person who has perfect control of the body and mind is a yogi in every situation. A person who gorges on food, is just as ‘obscene’ as a person who indulges in uncontrolled sexual acts. Sexual life has three purposes, and this should be understood. For the tamasic person, it is progeny; for the rajasic person, it is pleasure; for a satwic person, it is enlightenment.
The desire to release semen is an instinctive urge experienced throughout nature and not only by humans. Therefore, there should be no guilt or shame associated with it. Animal consciousness is not the end stage in the evolutionary destiny of a human being. Man’s potential for ‘bliss’ can be extended beyond the momentary experience which accompanies the release of semen. Semen and ova contain evolutionary potential and if these can be controlled, then not only the body but also the mind can be controlled.
Nature has provided the mechanism of seminal release, but although it is generally not known, nature has also provided a means to control this mechanism through various practices of hatha yoga. If the release of semen can be controlled, a new range of experience dawns. Those experiences are also endowed by nature, even if only a few people have gained them. Therefore the techniques should not be considered against the natural order.
Although medical science has generally failed to acknowledge the fact, uncontrolled release of semen throughout life does contribute to premature deterioration of the vital capacities of the brain, overburdens the heart and depletes the nervous system. Actually it is a matter of degree and there is no limit to perfection. Many men die prematurely of physical and mental exhaustion with their dreams unfulfilled and their goals unattained. However, if the process of seminal release can be arrested, so that energy and spermatozoa do not escape through the regenerative organ, but are redirected upwards into the higher brain centres, then a greater awakening can take place; a greater vision can be realized, and a greater vital power can be directed towards accomplishments in life.
According to the sloka, if vajroli is well practised, even in an otherwise free lifestyle, that yogi’s attainments in life will be greater, and a greater source of vital and mental power becomes available to him. A few great yogis and masters had these experiences and have therefore instructed their disciples in the vajroli mudra – a hatha yoga technique.
In mundane life, the climax of sexual experience is the one time when the mind becomes completely void of its own accord, and consciousness beyond the body can be glimpsed. However, that experience is short-lived because the energy is expressed through the lower energy centres. This energy which is normally lost can be used to awaken the dormant power of kundalini in the mooladhara. If the sperm can be withheld – the energy and not the sperm, as many have misunderstood – the energy can be channelized through the sushumna nadi and the central nervous system, to the dormant areas of the brain and to the sleeping consciousness.
The sex act is the one means to totally concentrate and captivate the mind, but in tantra it should not be the ordinary experience; the experience has to be more than a gross or sensual one. Awareness and control have to be developed. The senses have to be developed. The senses have to be utilized, but only as the means of awakening the higher consciousness, not the animal consciousness, and for this vajroli mudra and various tantric rituals are to be perfected.
Vajroli mudra is an important practice today in kali yuga when man’s ability and need to express himself in the material and sensual world is predominating. We have to act in the external world and simultaneously develop inner awareness. The purpose of life should be to attain a deeper and more fulfilling experience beyond the empirical sensory experience alone.
Man has four basic desires known as purushartha the first of which is kama or sensual gratification, others being dharma, arth and mokhsha. This needs to be fulfilled to a certain extent but should not pull the consciousness down. It should be a means to accomplish a greater result.
Every action, including the sex act, should be directed towards realizing the truth of existence. Then you are living a spiritual life. Spiritual life does not depend on living up to puritanical morality. If you can follow such puritanical ideals and attain enlightenment, then practice them, but do not condemn others who cannot. The moment you create rigid ideals that the spiritual path has to be ‘like this’ and cannot be ‘like that’ you are limiting your own ability to have a total experience.
Spiritual unfoldment is the process of evolution. It can happen slowly through millions of years as the process of nature, or it can be accelerated through the practices of yoga. Vajroli mudra accelerates this rate of evolution. Practice of vajroli regulates the entire sexual system. Testosterone level and sperm production are influenced. Even if the yogi is a householder, he does not lose the semen. Therefore, whether one has sexual interactions or not, vajroli should be practised. The vajroli mudra can be learnt from a master, as it is very delicate methodology thus the details are not being given here for now. The deeper understanding of muscles in your genitals areas is needed and also the ability to differentiate the muscles which are used for urination and for seminal release have to be understood very deeply before you are given the method to practice. So gently and gradually as you grow in your practice, the vajroli mudra gets mastered and then you have the know how to protect your body from early degeneration and depletion of Ojas the life force.

• one is eating more than required
• second is the lack of exercise

It is wrong to consider the lower metabolic rate and the deficiency of thyroid activity, the ultimate cause; these are just the symptoms resulting from a cause. Sedentary life style coupled with binge eating is the recipe for fat accumulation and overweight. The fat belly is not only unattractive, it can be downright dangerous for your health. Extra fat around abdomen increases the risk of high blood pressure and heart diseases. This may lead to a situation where one has to even face the isolation risk from the society, which further aggravates the serious condition.Reducing fat levels requires a natural approach that doesn’t come from popping diet pills or gulping down foul tasty drinks. One has to maintain healthy nutrition and control dietary habits. Here are some quick tips to stay healthy

• Food should be consumed in smaller portions with more proteins and slightly less processed carbohydrates.
• Drink maximum water as it aids in digestion, fullness and fat burning and flushes out toxins from the body.
• Avoid sedentary life as much as you can.
• Instead of taking a bus, walk.
• Instead of using the remote to change the channel, get up and do it yourself.

These are just quick examples to get you started.

For keeping the body healthy and fat free, yoga plays a vital role. Yoga is considered as a three way approach for body, mind and soul. Where stress is one of the grounds for binge eating, yoga controls everything. Yoga can be performed in many ways- in the form of asanas, pranayamas and mudras. Nadishodhana, suryabhedna and anulom vilom are the best pranayamas to keep body fat free. Not all the pranayamas are advised for everyone until and unless you are totally healthy.At last but not the least, adopt positive approach towards life. Positive thinking and natural living are the ways to life a healthy and joyous life.

Dr. Manushi Sood.

In the vedic traditions of India, relationships between men and women, within the limits of righteousness and dharma (duty), are considered to be a virtue and not a vice. Actually, they call it ‘yagna’. Yagna is the burning of a sacred fire and the offering of your humble oblations to that fire. They light the fire in a special small pit and put a lot of fragrant offerings and aromatic materials into it. In the same way, the sexual relationship within the framework of dharma is known as yagna. In the vedic religion, sexual life is not considered to be a sin. This is how the concept of brahmacharya in vedic religions differs from that of the Christian religions, where the very concept of contact is considered to be an eternal sin, even between husband and wife. Therefore the concept of continence as practised by the monks in Christian monasteries is completely different from the yogic concept of brahmacharya.

In the practices of yoga and tantra, brahmacharya means perfection in retaining the bindu. The tantric yogi does not lose his bindu at any cost because he knows how to hold and sublimate it. Therefore the concept of brahmacharya is mainly to be understood as maintaining a positive state where the higher energy is not allowed to fall and to be ejected. It is not merely a concept of sexual abstention; it is a concept of higher energy. The physical benefits of brahmacharya give the practitioner strength and power, and create heat in the system, vitality, resistance, splendour and endurance.

Many books have been written about brahmacharya and if I tell you about it fully, it will take days. The whole concept is so peculiar. After all, Lord Krishna had many consorts, yet he was known as the eternal brahmacharya. How was that possible? On the other hand, in the Ramayana, Hanuman, who was absolutely devoted to the service of Sri Rama, was one hundred percent brahmacharya, having no contact with any women. Now then, what should be the definition of brahmacharya? If Krishna exemplified brahmacharya then all of you are brahmacharies and if Hanuman exemplified brahmacharya then perhaps there is no one who qualifies as brahmachari.

You see, the vedic concept does not merely depend on external performances. For example, I live the life of a sannyasin and it’s a very good life. But if there is something else in my mind, then socially I’m a swami but spiritually I’m not. In the same way, externally you may be married, but internally you may be aware. Then you are brahmachari, and even though you may have five children, it does not matter. This is the beautiful aspect which is very dangerous to teach, but I will just throw in a hint.

At the same time, indulgence in sexual life cannot be called brahmacharya. Brahmacharya cannot be interpreted in terms of physical action as it is a much deeper and finer state of human consciousness.

Vedic Phases of Life

Sexual abstention has been taught in the vedic religion in order to create a healthy discipline and a healthy social structure. It may or may not help a person to have the higher experience, but it will definitely help him achieve amicability, unity, conformity and purity in his social and personal life.

According to the Vedas, one should not touch a man or a woman before the age of twenty five because until then the individual does not yet possess the necessary maturity of the various physical, psychological and emotional functions and aspects of life. For this reason, man was asked to wait until his maturity was established and he could successfully understand and integrate the sexual experience into his life.

Therefore, from the age of eight to twenty five, each individual was totally dedicated to his studies. That was known as brahmacharya life. Then he married and lived a householder life in a scientific manner. If he had sexual interactions with his partner only, that was also considered as brahmacharya. Then at age fifty, the individual was asked to conclude this phase of life so as to enter into another realm of experience. At fifty, it was ‘Hari Om Tat Sat’, no more sexual activity. After that time, husband and wife had no more physical contact and lived like brother and sister, guru and disciple, friend and friend.

What is the purpose of Sexual Life?

In tantra, it is said that sexual interaction has three different purposes. The first purpose is progeny, the second is pleasure and the third is super-consciousness. Those who consider super-consciousness to be the purpose are yogis, those who consider pleasure to be the purpose are human beings, and those who consider progeny to be the purpose are animals.

All religious people, whether Hindus, Muslims or Christians, believe that the main purpose of sexual life is to procreate. It also says in the Bible that the main purpose is to create more adherents, so that the religion becomes powerful and influential. That however, was not the purpose of Christ. Christ was a swami but his disciples were leaders, not swamis. They made a socio-political order out of the spiritual life of Christ.

The Tantric Definition

The best definition is the tantric and yogic definition: having a passionless mind with an attitude of worship for all women. Give your respect and devotion to every woman, whoever she is. Whatever physical relations you have with her, they are immaterial. Relationships with the opposite sex can be based on many ideas. You can be a total friend to your wife, your mother, daughter or sister, and you can give her immense and total love. Sex is not the only way of interaction. In my personal opinion there can be no greater definition of brahmacharya than this. All the other definitions have some sort of unscientific basis. Many create conflicts and contradictions, but in tantra there is no suppression, contradiction or licentiousness.

The concept of brahmacharya is not very clear in western society and that is why a lot of problems have developed. Some people have tried to become brahmachari but the conditions of western society were not suited to absolute abstention. Naturally those people were not able to manage it correctly and then-behaviour reflected this. You see, sexual abstention definitely affects the quality and structure of awareness. It is a fact. But many people suppress themselves and then think they are doing a very beneficial thing. Then if they create a breach of trust in themselves they become very disappointed and feel guilty about it.

The total concept

So the whole act and the whole subject has to be reviewed and everybody should re-think about brahmacharya and its real meaning for himself or herself. Understand the total concept of brahmacharya from both physiological and psychological points of view. Your sexual behaviour is influenced by various hormones produced by the glands of your body. You have to discover how the hormones are released into your bloodstream and pass through your body to influence the gonads, the testes in the male body or the ovaries in the female body. You have to realise these matters for yourself. The hormones are released from the pituitary gland in the brain in response to what stimuli? Do they stimulate the testes and if so how do the testes create seminal fluid? How does seminal ejection create an experience and how does this experience come to an end? How does one fall into emotional states, nervousness and erratic changes in, blood pressure? What is the effect of all these events on the state of your mind? All these things will have to be taken into account as you re-evaluate the meaning of brahmacharya for yourself.

Recently I met up with a person whom I had known about thirty five years ago. He had never married because he wanted to be a brahmachari, but he said twenty four hours a day he only thought of that. He was constantly fighting with himself. So one must live the life of a householder correctly; that is the first way to brahmacharya.

Finally, brahmacharya has to become part of the human consciousness. The best way to be established in brahmacharya and to be divine is to have the tantric attitude of passionless-ness, reverence and worshipfulness. In an act without passion there must be mastery over the yogic kriyas, kumbhaka, uddiyana, vajroli, etc. Without this, brahmacharya is self-deception.