THE BRIEF OF JALANDHAR BANDHA, UDDIYAN BANDHA (THE USES OF MALA)

JALANDHAR BANDHA

IT IS DIFFICULT TO EXPLAIN WHY THIS BANDH IS KNOWN S JALANDHAR BANDH. HOWEVER, ONE MAY GUESS THAT RISHI JALANDHAR MIGHT HAVE DEFINED THE ACT OF THIS BANDH FOR THE FIRST TIME, AND THE SAME WAS NAMED AFTER HIM. (IN YOGA, THE ACTIONS ARE SOMETIMES KNOWN BY THE NAME OF THE RISHIS, SUCH AS MATSYENDRASAN, GORAKSHASAN ETC).

IF WE TRY TO TRACE THE MEANING OF THE WORD JALANDHAR, "JAL" MEANS "NET" IN THIS CASE, NET OF NADIS (ENERGY CHANNELS) AND THE WORD "DHAR" MEANS TO STOP OR TO HOLD THE FLOW OF THE FLUID (AMRUT), FLOWING THROUGH THE NADIS. HOWEVER, LET US UNDERSTAND THE ACTION BEHIND THIS BANDH INSTEAD OF DISCUSSION ITS NAME OR ORIGIN.

PRE- POSITION

THIS BANDH CAN BE ACHIEVED WITHOUT GETTING INTO ANY ASANA OR POSE BUT GENERALLY, IT IS PRACTICED IN PADMASAN OR ANY OTHER ASANA SPECIFIED FOR DHYANA PROCESS. PADMASAN OR SIDDHASAN ARE CONSIDERED AS THE BEST POSITIONS TO PRACTICE THIS BANDH.

HOW TO PERFORM

IN THIS BANDH, IT IS EXPECTED TO CONTRACT THE MUSCLES OF THE NECK AND TO PRESS AND CHIN FIRMLY ON TO THE DEPRESSION AT THE END OF THE THROAT (JUGULAR NOTCH).

PHYSICAL EFFECTS

DUE TO THE PARTICULAR ACTIONS OF THE NECK REQUIRED TO ACHIEVE THIS BANDH, IT IS PRESSED FORWARD AND THE SPINAL CORD GETS A LITTLE BIT LIFTED UPWARDS. THE FORCE OF THIS ACTION IS FELT ON THE SPINAL CORD. SPINAL CORD HAS THE UTMOST IMPORTANCE IN THE CONTROL OF THE BODY. WITH THIS FORCE, THE CIRCULATION OF BLOOD INCREASES THEREBY INCREASING THE EFFICIENCY OF THE SPINAL CORD.

DURATION

THIS BANDH IS TO BE OBSERVED AFTER POORAKA AND BEFORE KUMBHAKA. AFTER KUMBHAKA, THE BANDH IS TO BE RELEASED BEFORE PRACTISING RECHAKA. HENCE, THE DURATION OF KUMBHAKA IS THE DURATION FOR THIS BANDH TOO. INSTEAD OF PRACTISING THIS BANDH INDEPENDENTLY, IT IS TO BE PRACTICED WHILE PRACTISING PRANAYAMA.

PRECAUTION

THE BANDH IS NOT TO BE PRACTICED BY PERSONS SUFFERING FROM BREATH RELATED PROBLEMS OR HIGH OR LOW BLOOD PRESSURE, UNLESS ADVISED BY THE EXPERTS IN THE FIELD. DURING PRANAYAMA, THE BANDH IS TO BE OBSERVED AFTER POORAKA. RECHAKA IS TO BE PRACTICED AFTER KUMBHAKA, AFTER RELEASING THE BANDH. RECHAKA SHOULD NOT BE OBSERVED WHILE BEING IN THIS BANDH.

UDDIYAN BANDHA

THIS BANDH INVOLVES MOVEMENT OF THE MUSCLES OF THE STOMACH AND ESPECIALLY THE MUSCLES OF THE DIAPHRAGM. THE MOVEMENT IS IMPORTANT AND CHARACTERISTIC. HATHAYOGA ASSIGNS A SPECIAL IMPORTANCE TO UDDIYAN BANDH. THE STUDY OF PRANAYAM IS NOT COMPLETE WITHOUT STUDYING THIS BANDH. WHILE PERFORMING THIS BANDH, THE MUSCLES OF THE DIAPHRAGM IS STRETCHED IN UPWARD DIRECTION, HENCE THIS BANDH IS TERMED AS UDDIYAN BANDH. ALSO, THIS BANDH IS USEFUL FOR AWAKENING OF KUNDALINI SHAKTI WHILE MAKING SPIRITUAL PROGRESS, HENCE IT MAY HAVE BEEN TERMED AS UDDIYAN BANDH.

PRE-POSITION

THE BANDH INVOLVES ACTIONS OF MUSCLES OF THE STOMACH AND HENCE IT MAY BE PERFORMED WHILE BEING IN STANDING POSE OR SITTING POSE, THE BANDH CAN ALSO BE PERFORMED WHILE BEING IN PADMASAN, SIDDHASAN, VAJRASANA AND WHILE PRACTISING PRANAYAM. HOWEVER, FOR THE NEW ENTRANTS IN THE FIELD, IT IS ADVISABLE TO STUDY THE BANDH, WHILE BEING IN STANDING POSE. IT IS EASIER TO LEARN THIS BANDH WHILE IN STANDING POSE AND IT CAN BE PERFORMED EFFECTIVELY TOO. HENCE, HERE THE BANDH HAS BEEN EXPLAINED WHILE BEING IN STANDING POSE.

TO PERFORM THE BANDH

STAND UP WITH DISTANCE OF 1 TO 1.5 FEET BETWEEN THE LEGS.
BEND A LITTLE ON THE KNEES AND PLACE LEFT PALM ON THE LEFT KNEE AND RIGHT PALM ON THE RIGHT KNEE.
BEND THE SHOULDERS A LITTLE TOWARD THE FRONT AND THE NECK ALSO TOWARD THE FRONT SO THAT THE WEIGHT OF THE BODY IS SHIFTED ONTO THE KNEES THROUGH THE HANDS. THIS REDUCES THE STRAIN ON THE STOMACH AND THE MUSCLES OF THE STOMACH CAN BE RELAXED.
INHALE DEEPLY AND THEN EXHALE GRADUALLY.

WHILE EXHALING, TRY TO SHIFT THE MUSCLES OF THE STOMACH TOWARD INNER SIDE. LIFT UP THE RIBS A LITTLE BIT AND PUSH THE MUSCLES FROM WITHIN WITH A GENTLE PUSH TOWARDS THE UPWARD DIRECTION. THE MUSCLES OF THE STOMACH MUST BE RELAXED AT THIS TIME, SO THAT THEY CAN BE PUSHED UP. THIS RESULTS IN MUSCLES OF DIAPHRAGM BEING PUSHED UPWARDS. THIS IS THE FINAL STAGE OF UDDIYAN BANDH. TRY TO REMAIN FIRMLY IN THIS POSE. THIS POSE IS TO BE RETAINED WHEN THE BREATH IS FULLY EXHALED. WHEN THERE IS AN URGENT NEED TO INHALE, THE BANDH MUST BE RELEASED GRADUALLY AS UNDER.

RELEASING THE BANDH

RELAX THE MUSCLES OF THE STOMACH SO THAT THEY ARE SLOWLY RELEASED BACK TO THE NORMAL POSITION. DIAPHRAGM WILL ALSO BE RELEASED TO THE NORMAL POSE.
RELAX THE PRESSURE IN THE SHOULDERS AND NECK AREA AND START INHALING GRADULLY.
AFTER INHALING COMPLETELY, BRING BACK THE HANDS INTO THE NORMAL POSE AND STRAIGHTEN OUT THE BENT KNEES.
JOIN BOTH THE LEGS TOGETHER AND COME BACK INTO THE STANDING POSE.

IMPORTANT ASPECTS

THE POSE INVOLVES PRESSURE ON THE KNEES WITH THE HELP OF BOTH THE HANDS AND REATAINING A FIRM POSE WITH A PARTICULAR PRESSURE ON THE NECK AND SHOULDER MUSCLES. THE WEIGHT OF THE BODY IS SHIFTED ONTO THE KNEES DUE TO THE POSE. THIS RELAXES THE MUSCLES OF THE STUDY AND THE DIAPHRAGM. IN THIS POSITION, THE MUSCLES OF THE STOMACH ARE PUSHED INWARDS AND THE MUSCLES OF THE DIAPHRAGM ARE PUSHED UPWARDS. THE RIBS ARE LIFTED UP A LITTLE BIT AND THE CHEST IS BROADENED. ALL THESE ACTIONS ARE PERFORMED SIMULTANEOUSLY.

DURATION

THE BANDH ACTION IS TO BE PERFORMED AFTER EXHALING COMPLETELY. THE PROPER DURATION FOR THE BANDH IS THE TIME FOR WHICH IT CAN BE RETAINED COMFORTABLY BUT FIRMLY AFTER EXHALATION AND WITHOUT INHALING. INHALATION SHOULD NOT BE IMMEDIATE AFTER RELEASING THE BANDH POSE. THE INHALATION I.E. POORAKA AFTER RELEASING THE BANDH HAS TO BE IN A CONTROLLED MANNER. HENCE, THE BANDH IS TO BE RETAINED TILL THE THE TIME IT CAN BE EASILY RETAINED AFTER COMPLETE RECHAKA. AFTER RELEASING THE BANDH, THE POORAKA SHOULD BE PERFORMED GRADUALLY. IN THE INITIAL STAGES, THE BANDH CANNOT BE MAINTAINED EVEN FOR 10 TO 15 SECONDS. HOWEVER, AFTER PROPER PRACTICE, IT CAN BE FIRMLY MAINTAINED FOR 1 TO 2 MINUTES. IF AFTER ACHIEVING BANDH POSE, ALL THE OTHER MUSCLES OF THE BODY ARE RELAXED, THE BADH CAN BE MAINTAINED FOR A LITTLE MORE DURATION. BECAUSE IN A RELEASED STATE OF THE BODY, THE NEED FOR OXYGEN IS REDUCED AND THE OXYGEN PRESENT IN THE BODY CAN BE USED UP FOR A LITTLE MORE TIME. HENCE, THE BANDH DURATION CAN ALSO BE INCREASED.

PRECAUTION

PERSONS SUFFERING FROM STOMACH AILMENTS, HEART TROUBLES OR DEFECTIVE BLOOD CIRCULATION SHOULD NOT ATTEMPT TO PERFORM THE BANDH. PERSONS SUFFERING FROM DISEASES LIKE HERNIA TOO SHOULD NOT PERFORM THIS BANDH.

WHILE PERFORMING UDDIYAN BANDH, IT IS TO BE PERFORMED AFTER EXHALATION. THIS IS THE PROPER METHOD WHILE STUDYING THIS BANDH INDEPENDENTLY. HOWEVER, WHILE PRACTISING THIS BANDH DURING PRANAYAMA, THE POSE OF THE BANDH IS TO BE TAKEN WHILE BEING IN KUMBHAKA.

HOW TO USE MALA

A MEDITATION MALA IS A STRING OF ONE HUNDRED AND EIGHT BEADS PLUS THE LARGE "MERU" BEAD. IT IS A TOOL TO KEEP YOUR FOCUSED AND CONCENTRATED IN YOUR MEDITATION PRACTICE. MALA LITERALLY MEANS ROSE "GARLAND". IT IS ALSO CALLED THE "POWER BEADS" IN TODAY'S POP CULTURE. MALA IS USED IN ANY SPIRITUAL PRAYER. THE BUDDHISTS, CHRISTIANS, MUSLIMS, AND HINDUS UTILIZE THIS SPIRITUAL TOOL IN COUNTING THEIR MANTRAS OR PRAYERS.

SINCE WE ARE OFTEN DISTRACTED BY LITTLE NOISES IN OUR SURROUNDINGS, A MALA WILL BE A VERY HELPFUL DEVICE. IT AIMS TO FOLLOW THE BREATH RHTHM AND MANTRA, RESULTING IN AN ATTENTIVE MIND THAT WILL NEITHER FALL ASLEEP NOR WANDER OFF.

HOW TO USE

HOLD IT IN YOUR RIGHT HAND. START AT THE MENU AND ROLL THE BEADS ALONG ONE BY ONE BETWEEN YOUR THUMB AND MIDDLE FINGER WHILE REPEATING YOUR MANTRA. THE INDEX FINGER IS NEVER USED TO TOUCH THE MALA.
WHEN YOU REACH THE MERU, ROLL THE MALA IN THE OPPOSITE DIRECTION. DON'T CROSS OVER THE MERU BEAD. WHEN REPEATING THE PROCESS, THE MALA IS TURNED THEN YOU GO IN THE REVERSE DIRECTION.

VARIETY

THERE ARE DIFFERENT MATERIALS THAT MALAS ARE MADE OF, AND EACH OF THESE HAS ITS OWN SPECIAL CHARACTERISTICS AND PROPERTIES WHICH MAY AFFECT ONES MEDITATION PROCESS. ITS ELECTRICAL PROPERTIES ARE MINERALS GIVE POSITIVE ENERGY AND OTHER BENEFITS DEPENDING ON ITS COMPOSITION AND HOW IT IS USED. THE FOLLOWING ARE SOME OF THE MALAS AVAILABLE IN THE MARKET.

BODHISEED MALA - OR "ENLIGHTENMENT" - THIS IS OFTEN ASSOCIATED WITH THE BUDDHA, WHERE HE ATTAINED ENLIGHTENMENT UNDER THE BODHI TREE.
CRYSTAL MALA - IT IS A GREAT HEALING AND PROTECTING MALA. IT REENERGIZES THE MIND AND DRIVES AWAY THE NEGATIVE ENERGIES.
EBONY MALA - HAS A BLACK COLOUR, AND IS VERY DURABLE. THIS IS KNOWN TO BE A FAVOURITE AMONG INDIAN ROYALTIES.
LOTUS MALA - THIS MALA IS BELIEVED TO REDUCE IMBALANCE AND HAS COOLING EFFECTS. LOTUS MALAS ARE ALSO SAID TO IMPROVE FOCUSAND ONE'S SPEECH.
NINE-PLANET ASTROLOGICAL (NAVGRAHA) MALA - IT IS MADE OUT OF NINE SEMI-PRECIOUS STONES REPRESENTING THE NINE PLANETS IN THE SOLAR SYSTEM. IT HELPS IN ONE'S DESTINY BASED ON THE ASTROLOGICAL CHART.
ROSEWOOD MALA - ROSEWOOD MALA HELPS IN KEEPING THE AURA POSITIVE AND IN DRIVING AWAY THE NEGATIVE ENERGY. THIS IS ALSO SAID TO BE GOOD FOR THE SKIN.
RUDRAKSH MALA - IT IS USUALLY USED FOR SHIVA MANTRA. THIS IS VERY EFFECTIVE FOR USE IN OTHER MANTRAS AS WELL, BECAUSE OF ITS ABILITY TO OPEN THE HEART MANTRA. THE ROSARY HELPS STABILIZE THE BODY AND LOWER THE BLOOD PRESSURE.
SANDALWOOD MALA - IT HAS A NICE, SMOOTH TEXTURE, AND NATURAL FRAGRANT SMELL. IT HAS HEALING AND COOLING EFFECTS, GIVING YOU PEACE OF MIND, CALMNESS, AND TRANQUILLITY DURING YOUR MEDITATION PRACTICE.
TULSI MALA - IT IS SAID TO VERY SUITABLE IN MEDITATION FOR BEING A DIVINE AND SACRED WOOD IN INDIAN WORSHIP.IT DEVELOPS YOUR SPIRITUAL GROWTH AND HELPS YOU ATTAIN BALANCE AND A CLEAR MIND.

THERE ARE SO MANY MATERIALS USED IN MAKING MALAS. READ MORE ON THESE, AND DECIDE WHICH WILL BE THE BEST FOR YOUR MEDITATION PRACTICE.

THE MALAS ARE SACRED BEADS UPON USED IN PRAYERS AND SPIRITUAL PRACTICES. THEREFORE, THERE ARE RULES IN USING AND TAKING CARE OF THESE POWERFUL PRAYER BEADS.

MALAS ARE NOT ACCESSORIES OR JEWELRIES. TREAT THESE SPIRITUAL TOOLS WITH RESPECT AND CARE, AS THERE ARE ASSOCIATED WITH THE CREATOR.
MALAS SHOULD NOT BE PLACED ON THE FLOOR OR ON THE GROUND. IF YOU ACCIDENTALLY DROP YOUR MALA, CLEAN IT AND SAY A LITTLE PRAYER OR MANTRA WITH YOUR MALA ON THE CROWN OF YOUR HEAD.
MALAS ARE NOT MEANS TO BE HELD BY OTHER PEOPLE JUST FOR THE HECK OF IT. THIS EXCLUDES HAVING IT BLESSED BY A HOLY PERSON OR PRIEST, AND WHEN USED AS A TOOL FOR HEALING OR BLESSING.
MALAS SHOULD BE STORED IN A SAFE PLACE. PUTTING YOUR MALA IN YOUR POCKET MAY LEAD TO THE BREAKAGE OF ITS CORD. USE A MALA BAG TO KEEP YOUR PRAYER BEADS SAFE AND PROTECTED.
MALAS SHOULD NOT BE WORN WHILE BATHING. GETTING YOUR MALAS WET MAY DAMAGE THEIR CORS

MALAS AS TOOLS OF PRAYER AND MEDITATION ARE SACRED AND SHOULD BE GIVEN SPECIAL CARE. THESE HAVE SPECIAL POWERS THAT WORK LIKE MAGIC BY JUST WEARING THEM. WE STRENGTHEN AND ACTIVATE THE MALAS BY USING THEM IN PRAYERS AND MEDITATION. MALA IS AN INSTRUMENT TO KEEP YOU GUIDED AND TO MAKE YOU FEEL CLOSER TO THE LORD. MOREOVER, IF USED PROPERLY AND TREATED WITH RESPECT, IT CAN LEAD TO HEALTHY AND POSITIVE LIFE OF PRAYER AND ONENESS WITH THE CREATOR, BRINGING PEACE, LOVE, AND HAPPINESS IN YOUR LIFE.

VAMANDHOUTI

IT IS ANOTHER EASY METHOD OF DHOUTI. THE WASHING UP OF THE ENTIRE TRACK STARTING FROM THE MOUTH TO THE DIGESTIVE PATH AT THE BEGINNING OF THE SMALL INTESTINES, THAT IS MOUTH, ESOPHAGUS, STOMACH, ETC. ARE INCLUDED ONE CANNOT WASH THE ESOPHAGUS OR THE STOMACH. THE IMPURITIES RESIDING THERE ARE CARRIED ALONG WITH THE FOOD PARTICLES AND ARE MIXED IN SOME PROPORTION WITH THE BLOOD. THIS HAS ADVERSE EFFECTS ON THE BODY. IN THE CASE OF SOME PATIENTS, THE STOMACH WASH IS EFFECTED BY INTRODUCING RUBBER TUBE INTO THE STOMACH. THIS PROCESS IS DONE IN YOGA WITHOUT ANY EXTERNAL INSTRUMENTS, ONLY WITH THE PHYSICAL MOVEMENTS OF THE INTERNAL ORGANS IN THE BODY. THIS PROCESS OF STOMACH WASH IS DONE WITH THE HELP OF DAND (CATHETER), WATER OR CLOTH. WE WILL CONSIDER THE PROCESS DONE WITH THE HELP OF WATER.

PROCEDURE

HEAT PURE DRINKING WATER TILL IT ACHIEVES THE BODY TEMPERATURE AND PUT A PINCH OF SALT IN IT.
INITIALLY, THE PROPORTION OF SALT CAN BE KEPT A LITTLE HIGH.
START DRINKING THIS WATER SITTING AT ONE PLACE. GENERALLY, NOTHING IS FELT TILL A LITRE OF WATER IS CONSUMED.
KEEP ON DRINKING THE WATER. AFTERWARDS, THE WEIGHT OF THE WATER IS FELT INTO STOMACH, WHICH GRADULLY CAUSES STRAIN.
AFTER INTAKE OF 1.5 TO 2 LITRES OF WATER, THERE IS A NAUSEATING FEELING. KEEP ON DRINKING.
WHILE DRINKING THE WATER (SALTED AND HEATED AS DESCRIBED HEREIN ABOVE), IT SHOULD BE DRUNK SIP BY SIP CONSUMING IT FROM A GLASS.
ULTIMATELY, THERE IS A FEELING THAT NO FURTHER QUANTITY CAN BE CONSUMED AND THERE IS AN INTENSE FEELING TO VOMIT.
TRY TO CONSUME ANOTHER GLASS BY KEEPING THE FEELING IN CHECK WITH MENTAL EFFORTS.
THEN STAND UP WITH A DISTANCE OF 1 TO 1.5 FT IN THE LEGS AND BEND DOWN SLIGHTLY.
INSERT THE FORE OR INDEX FINGER, MIDDLE FINGER AND THE SMALL FINGER OF THE RIGHT HAND INTO THE MOUTH THE PRESS A LITTLE AT THE END OF THE TONGUE.
THIS AGGRAVATES THE FEELING TO VOMIT.
THE WATER IN THE STOMACH WILL COME OUT IN GUSHES.
TRY TO BRING OUT THE ENTIRE QUANTITY BY INSERTING FINGERS INTO THE THROAT.
WHEN THE ENTIRE QUANTITY OF WATER COMES OUT, THE NAUSEA STOPS AND THE FEELING TO VOMIT VANISHES.
WASH THE MOUTH AND PERFORM SHAVASAN.
SHAVASAN SHOULD BE PERFORMED FOR 10 TO 15 MINUTES AS PER THE NEED AND THEN ONE CAN RESUME THE NORMAL ROUTINE.
AFTER ONE HOUR, A DRINK MAY BE ALLOWED.

DURATION

THE FEELING TO VOMIT BECOMES INTENSE WITHIN 10 TO 15 MINUTES OF THE START OF DRINKING THE WATER. THE ACTUAL PROCESS OF VOMITING LASTS FOR ONLY 2 TO 3 MINUTES. HOWEVER, SHAVASAN MUST BE PERFORMED AS PER THE NEED FOR AT LEAST 10 TO 15 MINUTES. THIS PROCESS IS NOT TO BE REITERATED . IT IS A ONE TIME PROCESS AT A GIVEN TIME. ALSO, IT IS NOT TO BE PERFORMED DAILY. THIS IS TO BE PERFORMED AS PER THE NEED UNDER PROPER GUIDANCE. IT IS SAID IN THE TEXTS THAT THE PROCESS IS TO BE PERFORMED AFTER HAVING FOOD. HOWEVER, FOR LEARNING THE PROCESS, IT SHOULD BE PERFORMED EARLY IN THE MORNING, ON EMPTY STOMACH. AFTER LEARNING THE PROCESS THOROUGHLY, IF IT IS TO BE PERFORMED WITH SPECIFIC PURPOSE IN MIND, IT MAY BE PERFORMED AFTER HAVING FOOD.

PHYSICAL EFFECTS

DUE TO SOME SORT OF PROBLEM, CERTAIN POISONOUS MATERIALS OR DEFORMED JUICES ARE GENERATED IN THE STOMACH AFTER CONSUMPTION OF FOOD. THIS HINDERS PROPER DIGESTION. IF THIS PROCESS IS PERFORMED IMMEDIATELY AFTER HAVING FOOD, SUCH POISONOUS MATERIALS ARE THROWN OUT OF THE BODY AND THEY DO NOT GET MIXED INTO THE BLOOD. THIS VAMANDHOUTI PROCESS IS USEFUL FOR PATIENTS SUFFERING FROM ACIDITY.

PRECAUTION

THIS PROCESS CANNOT BE LEARNT FROM READING IT IN A BOOK. IT SHOULD BE LEARNT UNDER THE GUIDANCE OF THE EXPERT AND THEN MAY BE PERFORMED INDEPENDENTLY WHEN LEARNT PROPERLY. ALSO, LIKE ASANAS AND PRANAYAMA, THIS PROCESS SHOULD NOT BE PERFORMED DAILY. IT SHOULD BE PERFORMED ACCORDING TO THE NEED UNDER THE EXPERT GUIDANCE.

PEOPLE SUFFERING FROM HEART TROUBLE, BLOOD PRESSURE-HIGH OR LOW, DISEASE OF THE NERVOUS SYSTEM, OR TROUBLE FROM ULCERS, SHOULD NOT PERFORM THE PROCESS. IT SHOULD BE DONE UNDER AN EXPERT ADVICE AND TO THE EXTENT PRESCRIBED BY THEM.

WHILE PERFORMING THE PROCESS, THE SAME AMOUNT OF WATER AS CONSUMED SHOULD BE THROWN OUT. HOWEVER, IF THE EXACT QUANTITY IS NOT THROWN OUT, THERE IS NO NEED TO GET SCARED. THE WATER THEN TRAVELS ACROSS THE DIGESTIVE TRACK AND IS THROWN OUT OF THE BODY BY WAY OF DIARRHOEA. IT DOES NOT CAUSE ANY TROUBLE TO THE BODY.

IT IS NECESSARY TO PERFORM SHAVASANA FOR 10 TO 15 MINUTES. ALSO, IF ANY FOOD IS TO BE CONSUMED, IT MAY BE TAKEN AFTER 1.5 TO 2 HOURS AFTER THE PROCESS.

BANDHAS

BANDH IS A SPECIAL CHARACTERISTIC OF YOGA. THE THREE TYPES OF BANDHAS, VIZ JALANDHAR BANDH, UDDIYAN BANDH AND MUL BANDH HAVE BEEN DESCRIBED IN MANY OF THE ANCIENT TEXTS. WITH THE HELP OF THESE DESCRIPTIONS, AN ATTEMPT MAY BE MADE TO DEFINE THE BANDHAS. BANDH MAY BE DEFINED AS A PARTICULAR ACTION INVOLVING PRESSURE OR STRAIN ON THE MUSCLES. IT IS EXPECTED ACTION INVOLVING PRESSURE OR STRAIN ON THE MUSCLES. IT IS EXPECTED IN YOGA TO RETAIN A FIRM POSE IN BANDH AS IT IS RETAINED IN THE ASANAS. THE BANDHAS ARE TO BE STUDIED MAINLY WHILE STUDYING PRANAYAMA.

WE WILL STUDY PRANAYAM IS DETAIL AFTERWARDS. BANDHAS HAVE BEEN DESCRIBED IN HATHAPRADEEPIKA IN THE CHAPTER RELATING TO MUDRAS. IN ALL, 10 MUDRAS HAVE BEEN DESCRIBED IN IT.

MENSTRUATION PROBLEM?

MENSTRUATION, ALSO CALLED THE UTERINE CYCLE, IS A NATURAL PHENOMENON IN A WOMAN'S LIFE WHICH OCCURS EVERY MONTH FROM PUBERTY TO MENOPAUSE. IT IS CHARACTERIZED BY MONTHLY VAGINAL DISCHARGE OF BLOOD AND CELLS FROM THE UTERINE LININGS. THE MENTRUAL CYCLE NORMALLY LASTS FROM TWO TO SEVEN DAYS. WOME UNDERGO HORMONAL CHANGES DURING MENSTRUATION, AND TEND TO BECOME ANXIOUS DURING THIS PHASE. A REGULAR PRACTICE OF YOGA ENSURES RELIEF FROM PAIN, AND STEERS THE BODY AND MIND TOWARDS THE PINK OF HEALTH.

YOGA AND MENSTRUATION

THE AYURVEDA TEXTS SPEAK OF THE PRESENCE OF 5 PRANAS OR LIFE CURRENTS THAT ARE RESPONSIBLE FOR THE BODY'S FUNCTIONING.

THEY ARE

APANA
UDANA
SAMANA
VYANA
PRANA

ASANAS

CRAMPS, EXCESSIVE BLEEDING, PELVIC DISCOMFORT MARK MENSTRUAL PERIOD AND BODY ACHES. ASANS RELAX THE BODY AND PRANAYAMA IMPROVES THE MENTAL POISE. HENCE, IT IS NOT AN EXAGGERATION THAT YOGA STRENGTHENS THE BODY, CALMS OUR EMOTIONS, TONES UP THE INTERNAL ORGANS AND BUILDS UP THE CAPACITY TO ENSURE PAIN, BY TRAINING THE MIND.

ASANAS HELP TO ENERGISE AND STIMULATE THE BRAIN, CHEST, LUNGS, AND HEART, AND MAINTAIN HORMONAL BALANCE IN THE GLANDS. THEY HELP TO EASE PAIN DURING MENSTRUATION AND COPE UP WITH STRESS, ANXIETY AND DEPRESSION CAUSED DUE TO MENSTRUATION.

DURING MENSTRUATION, THE FEMALE BODY CLEANSES ITSELF. THEREFORE IT IS BEST TO REDUCE THE PHYSICAL ACTIVITY AND INCLUDE REST AND RELAXATION.

GOMUKHASANA

THIS ASANA HELPS TO STRETCH MOST PARTS OF THE BODY. THE MUSCLES OF THE THIGHS AND KNEES ARE TONED AND IT MAKES THE PRACTITIONER AGILE AND ACTIVE. RELAXATION IS A KEY FACTOR WHILE PERFROMING THE ASANAS.

SUKHASANA

THIS IS AN IDEAL POSTURE TO CALM YOURSELF AND TURN INWARD. THIS POSTURE INCREASES THE BODY SUPPLY TO THE PELVIC REGION. THE RATE OF RESPIRATION AND METABOLISM DECREASES IN THIS POSTURE.

PRANA DHARANA

PRANA IS THE BREATH AND DHARANA IS AWARENESS. IN ANY COMFORTABLE CROSS - LEGGED POSITION, LIKE SUKHASANA FOCUS YOUR ATTENTION ON THE BREATH. JUST WATCH YOUR BREATH FLOW IN AND OUT OF THE LUNGS. BY BEING AWARE OF THE MOVEMENT OF THE BREATH, CALMNESS IS PRODUCED IN THE MIND. THIS PREPARES THE MIND FOR MEDITATION.

MEDITATION

MEDITATION IS A WAY TO RELAX THE BODY AND TO REMOVE THE OBSTACLES THAT INDUCE PAIN AND SUFFERING. APART FROM ASANAS AND PRANAYAMA MEDITATION ALSO HELPS FREE THE BODY FROM PHYSICAL PAIN.

IN MEDITATION, THE MIND IS CALM, BY REPETITION OF A MANTRA IN THE MIND, WHICH CONNECTS TO THE FIELD OF PURE CONSCIOUSNESS. THIS PRACTICE SHOULD LAST FOR TWENTY MINUTES.

PRANAYAMA

IT IS APT TO QUOTE THE PATANJALI SUTRAS THE SAY, " THE MIND BECOMES CALM BY REGULATING THE EXPULSION AND RETENTION OF THE BREATH". YOGIC BREATHING IS A POWERFUL TOOL TO BRING I MORE OXYGEN TO THE BRAIN AND TO THE BLOOD. THIS FACILITIES IN THE DEVELOPMENT OF MEMORY AND CONCENTRATION.

ANULOMA VILOMA

ANULOMA VILOMA IS ALSO CALLED ALTERNATE NOSTRIL BREATHING. INSIGHTS INTO THE YOGIC TEXTS DESCRIBE THE PRESENCE OF THE IDA NERVE CURRENT, WHICH FLOWS THROUGH THE LEFT NOSTRIL AND THE PINGALA CURRENT, WHICH FLOWS THROUGH THE RIGHT NOSTRIL. IT IS SAID, THAT THE BREATH FLOWS THROUGH THE RIGHT NOSTRIL FOR ONE HOUR, AND THEN THROUGH THE LEFT NOSTRIL FOR ANOTHER HOUR. ANY ALTERATION IN THIS PATTERN OF THE FLOW OF BREATH RESULTS IN DISEASE.

NOTE : BREATHING SHOULD BE NORMAL, REGULAR AND DEEP DURING THE PRACTICE.

PRACTICE OF THIS EXERCISE CALMS THE MIND AND PREPARES IT FOR DEEP MEDITATION.

MEDITATION

FINDING PEACE AMIDST THE HUSTLE AND BUSTLE OF DAILY LIFE, MEDITATION IS A TIME-TESTED METHOD TO EXPERIENCETHE DIVINE PRESENCE OR CONSCIOUSNESS WITHIN. AN INTENSE FEELING OF INNER PEACE AND ABOUNDING BLISS ENVELOPS THE BEING AFTER DEEP MEDITATION. IT ALSO HELPS IN DEVELOPING A NON-JUDGMENTAL ATTITUDE TOWARDS PEOPLE AND SITUATIONS. THE THIRD EYE MEDITATION HELPS TO DEVELOP MEMORY POWER.

BENEFIT

BY FOCUSING ON THIS VISION, WE ACHIEVE CLARITY OF THOUGHTS AND PURPOSE. THE POWER OF CREATIVE INSIGHT IS ALSO HONED THROUGH THIS TECHNIQUE.

MULBANDHA

THIS BANDH RELATES MAINLY TO THE MUSCLES OF THE ANUS, PENIS AND THE MUSCLES LOCATED NEARBY. THE MULADHAR CHAKRA IS SUPPOSED TO BE LOCATED NEAR PENIS. HENCE, THIS BANDH RELATES TO MULADHAR CHAKRA AND IS TERMED AS MULBANDH. ALSO IT RELATES TO THE BASE OF THE SPINE, THIS MAY BE THE OTHER REASON FOR NAMING IS AS SUCH BECAUSE "MUL" MEANS ROOT OR BASE.

PRE-POSITION

IF THE BANDH IS TO BE PERFORMED IDEALLY IT SHOULD BE PERFORMED IN SIDHDHASAN, THOUGH IT MAY ALSO BE PERFORMED IN PADMASAN. BUT SIDDHASAN IS SUPPOSED TO BE THE IDEAL PRE-POSITION.

ACTION OF THE BANDH

AFTER SITTING IN SIDDHASAN, THE LEFT HEEL IS PROPERLY PLACED UNDER THE PENIS. THE WEIGHT OF THE BODY CREATES PRESSURED ON THE PART. AFTER ACHIEVING A FIRM POSE, THE ANAL MUSCLES AND THE OTHER SURROUNDING MUSCLES SHOULD BE CONTRACTED AND MOVED UPWARDS. THIS IS THE POSE OF THE MULBANDH.

THE ANUS HAS TWO MUSCLES. ONCE INSIDE AND THE OTHER OUTSIDE. BOTH THESE MUSCLES ARE ROUND. IT IS EXPECTED IN THIS BANDH TO CONTRACT THESE MUSCLES AND TO LIFT THEM UPWARDS. HOWEVER, THESE MUSCLES ALONE ARE NOT TO BE CONTRACTED AND LIFTED BUT THE OTHER SURROUNDING MUSCLES SHOULD ALSO BE SIMILARLY CONTRACTED AND LIFTED. THE MUSCLES OF THE PENIS ARE ALSO TO BE LIFTED IN THIS BANDH.

ACHIEVING POSE IN THIS BANDH IS EASIER, HOWEVER IT IS IMPORTANT TO BE IN THE SAME POSE FOR A WHILE. THIS IS DIFFICULT AND REQUIRES QUITE A BIT IF PRACTICE.

PHYSICAL EFFECTS

THE MUSCLES WHICH ARE NOT GENERALLY USED, ARE CONTRACTED IN THIS BANDH. THIS RESULTS IN MORE BLOOD SUPPLY TO THESE MUSCLES THEREBY IMPROVING THEIR EFFICIENCY. THIS IS THE OBVIOUS BENEFIT OF THIS BANDH. ALSO, THE MUSCLES SURROUNDING MULADHAR CHAKRA ARE CONTRACTED AND THE PRESSURE OF SUCH CONTRACTION IS DEFINITELY FELT ON THE MULADHAR CHAKRA. KUNDALINI POWER, WHICH IS SUPPOSED TO BE RESIDING AT THE CHAKRA, IS AWAKENED DUE TO THE PRACTICE OF THIS BANDH. HOWEVER, IT CANNOT BE DEFINITELY STATED AS TO THE DURATION FOR WHICH THE BANDH IS TO BE PRACTICED FOR SUCH AWAKENING OF THE KUNDALINI POWER. THE BENEFICIAL EFFECT OF THIS BANDH IS ALSO FELT ON THE NERVES ATTACHED TO THE MUSCLES INVOLVED IN THE BANDH. IT IS STATED THAT THE BANDH IS TO BE PRACTICED WHILE DOING PRANAYAMA. WHILE PERFORMING PRANAYAM, THE BLOOD IS ACCUMULATED AROUND THE WAIST. PRACTICE OF THIS BANDH RESULTS IN CIRCULATION OF THIS ACCUMULATED BLOOD.

DURATION

THE REAL STUDY AND PRACTICE OF THIS BANDH IS TO RETAIN IT FOR MAXIMUM PERIOD. A DURATION OF 5 TO 120 SECONDS MAY NOT GENERATE BENEFICIAL EFFECTS OF THIS BANDH. THE BANDH HAS TO BE RETAINED FOR AT LEAST 3 TO 4 MINUTES. WITH FURTHER PRACTICE, THE DURATION CAN BE INCREASED TO 5 MINUTES.

PRECAUTION

IF THE BANDH IS NOT PERFORMED PROPERLY, IT CAN AFFECT THE DIGESTIVE SYSTEM IN A BAD WAY. THIS RESULT IN INDIGESTION OR SIMILAR OTHER AILMENTS OF THE DIGESTIVE SYSTEM. HENCE, THE BANDH SHOULD BE PRACTICED UNDER EXPERT GUIDANCE. PERSONS SUFFERING FROM HERNIA, PILES ETC. SHOULD NOT, AS FAR AS POSSIBLE, PERFORM THIS BANDH. IT SUCH A PERSON WANTS TO PERFORM THIS BANDH, ONSET OF ANY SYMPTOMS DESCRIBED ABOVE SHOULD BE IMMEDIATELY REPORTED TO EXPERTS AND THE BANDH PERFORMED UNDER THEIR GUIDANCE.

PRANAYAMA

PRANAYAMA IS DERIVED FROM TWO SANSKRIT WORKS - PRANA (LIFE FORCE) AND AYAMA (CONTROL). THEREFORE, IN ITS BROADEST DESCRIPTION, PRANAYAMA WOULD MEAN THE CONTROL OF THE FLOW OF LIFE FORCE.

WHILE PRACTISING PRANAYAMA INHALATION (PURAKA) STIMULATES THE SYSTEM AND FILLS THE LUNGS WITH FRESH AIR, RETENTION (KUMBHAKA) RAISES THE INTERNAL TEMPERATURE AND PLAYS AN IMPORTANT PART IN INCREASING THE ABSORPTION OF OXYGEN, EXHALATION (RECHAK) CAUSES THE DIAPHRAGM TO RETURN TO THE ORIGINAL POSITION AND AIR FULL OF TOXINS AND IMPURITIES IS FORCED OUT BY THE CONTRACTION OF INTER-COSTAL MUSCLES.

THESE ARE THE MAIN COMPONENTS LEADING TO PRANAYAMA WHICH MASSAGE THE ABDOMINAL MUSCLES AND TONE UP THE WORKING OF VARIOUS ORGANS OF THE BODY. DUE TO THE PROPER FUNCTIONS OF THESE ORGANS, VITAL ENERGY FLOWS TO ALL THE SYSTEMS. THE SUCCESS OF PRANAYAMA DEPENDS ON PROPER RATIOS BEING MAINTAINED BETWEEN INHALATION, EXHALATION AND RETENTION.

HOW TO PRACTICE PRANAYAMA

SELECT A CLEAN AND PEACEFUL PLACE FOR DOING PRANAYAMA. IF POSSIBLE, CHOOSE A PLACE NEAR A CLEAN POND OR RIVER.
AS THERE IS A LOT OF POLLUTION IN THE CITIES, SOME KIND OF INCENSE CAN BE LIT TO CREATE A CLEAN ENVIRONMENT AT THAT PLACE, IGNITING A LAMP WITH PURIFIED BUTTER ONLY, CAN ALSO SERVE THE PURPOSE.
SIT IN ANY OF THE ASANAS, VIZ. PADMASANA, SIDHASANA OR VAJRASANA, WHICHEVER YOU FIND CONVENIENT. THE SHEET OR CLOTH (COTTON OR WOOL ETC), ON WHICH YOU SIT MUST BE A NON-CONDUCTOR OR ELECTRICITY.
BREATHE ONLY THROUGH THE NOSE, BECAUSE BY DOING DO THE AIR WHICH YOU TAKE, IS FILTERED.