Body work - An article on the technique of kalari massage by Rajeev Gurukal

Kalarippayat, southern Indian state Kerala's martial art form, aspires to spiritual transcendence, disciplining and stretching the combatant's mental and physical resources to ever-new limits. Combat situations demanded an extremely agile, strong and supple body, which would instantly obey the signals of an alert and sharp mind. For the ancient martial arts exponents, uzhichil orkalari massage was one way to prime the body and sharpen reflexes. Today, this form of massage is the focus of renewed interest as growing numbers of people are attracted to its healing and rejuvenating effects. There is a whole science behind the unique techniques employed by skilled masseurs trained in the art of kalari massage based in ayurveda. Ayurveda works at stimulating the self-healing mechanics of the body, using herbal medicines, medicated oils and massage. Kalari massage, not only affects the body but also the mind, and involves physical exercises, yoga therapy, pranayama and meditation. During kalari massage, skilled masseurs take into account an individual's age, needs and health problems. A massage in which the masseur applies varying degrees of force and weight with his legs, while holding on to suspended ropes for support, is known as utsadana. When the masseur works just with his hands, it is known as samvahana. When two masseurs work together at the same time, it is called suparithala kriya. The various methods followed are detailed in ancient texts such as Maipayattu. Uzhichil is a natural technique to prevent and cure diseases. It involves the movement of vital energies in the body. This is possible by applying pressure on the vital points, muscles and nerves using appropriate herbal oils with therapeutic value. Kalari massage includes techniques of balancing the chakras or energy centers and saptha dhatu (seven tissues in the human body; plasma, blood, muscle, fat, bone, bone marrow and semen), stimulation of nadisuthra points (ayurvedic acupressure), working with marma or vital points, and the awakening of prana. Uzhichil, when accompanied by the balancing of chakras, effectively regulates the proper flow of vital life force through the chakras. According to yoga, disharmony on the physical, mental or spiritual levels can be corrected in this manner. The chakras can be balanced by placing the hands gently over them, a few inches above the physical body. In this process, you may be receptive to a flowing or warm sensation on your palms. This is actually the transmission of universal energy, which helps harmonize the biological system of the body. The masseur uses nadisuthra kriya to apply pressure with the fingers, thumb or palm of the hand at certain points on the body. These pressure points are areas where there is a high concentration of life energy. Pressure can stimulate blood circulation and the flow of vital force by relieving congestion in nerve endings and muscles.Based on Susruta Samhita, a very ancient ayurvedic text, marma therapy is a system of treatment of the vital points of the body, which are mainly the junction points of blood vessels, ligaments and nerve centers. Marma adi, which involves striking vital points on the human body, is one of the most refined and sophisticated technique of Indian martial arts. The marmani, a person skilled in marma therapy, has a thorough knowledge of the human circulatory system, the nervous system and every aspect of the human anatomy. The marmani, using varying degrees of force to strike the body at different vital points, can produce astounding results. When used in warfare by a skilled combatant, these blows can cause instant death, slow death, paralysis or great pain. The results vary according to the power and velocity used by the combatant. A marmani also knows how to revive a seriously injured person. A timely touch, a slap, the use of specialized massage techniques or a gentle blow on another vital point can save a dying man. This technique is called marukai preyogam. It results in the stimulation of impulse, the magnetic power and the innate human dynamism, and helps in recovery from injury or in the cure of a disease. Ayurveda postulates that everything is constituted of the pancha mahabhutas or the five elements; ether, wind, fire, water and earth. A living being has an additional element: prana. This energy gives life and animation to the living organism. Through food, drink and breathing, prana circulates through the body. Then it moves through energy channels, where it might meet with blocks. Nadisuthra kriya, marma therapy and massage remove these blocks and aid the circulation of vital energy in the body. In uzhichil, the masseur follows certain strokes with a sharp slap delivered with the flat of the right palm on the lower part of the spine. It is intended to awaken prana and the nerves that originate there. In the same way, the slap on the top of the head (crown) is intended to awaken the senses. The feet are the most responsive and sensitive area of the body. They are a mini map of the human body with every gland, organ and body part represented there. Along with massage, stimulating a specific point on the foot by applying pressure affects a specific part of the body, by releasing blocked vital energy. The blood circulation in the feet may be affected because gravity pulls toxins and waste materials downwards. Massage and stimulation of foot points can break up waste materials deposited there and improve circulation. Different ailments require specific massage techniques, which the masseur selects keeping the individual's condition in mind. The speed, force, number of repeated massage movements, the type of herbal oil used and the system of massage will vary depending on the patient's physical strength, age and ailment. Three types of kalari massage suksa, raksha and katcha thirummu are used for different purposes. The sukha thirummu massage affords relief from body aches and muscular pains, and provides physical relaxation and rejuvenation. In the raksha thirummu massage, specially prepared medicated oils are used. Patients suffering from ailments such as rheumatism, paralysis, headache, muscular problems, nervous weakness, back pain, disc prolapse, stomach trouble, asthma, anxiety, sexual disorders, irritability, obesity, feelings of insecurity and agitation can get relief with this massage. It is particularly useful in promoting sleep, for calming psychotic individuals, and for helping depressed people to relax. It is also recommended for drug or alcohol addicts on a rehabilitation program. The katcha thirummu massage, given to increase a person's body flexibility and physical endurance, is particularly efficacious for those who practice martial arts and classical dance. Combined with yogic postures, it gives pliability and suppleness to the body. Regular kalari massage increases body flexibility and reduces fat. The veins and arteries become more elastic, the skin begins to glow and the body becomes more efficient. Massage improves blood circulation and clears the body of toxins. Organs like kidneys, rectum, and lungs are strengthened and work more, efficiently, as is the case with digestive organs like liver and small intestines. Bone, joint, muscle and nerve centers also work better after massage. The inability to handle stress can cause a breakdown in the body's defense system, leaving one prone to illness and disease, By reducing tension and calming the mind, kalari massage can improve mental alertness and attention span, and by helping body organs function efficiently, it can keep one disease free and in a state of positive health.

Diwali at Downing Street

Wow! What's happening? First Barack Obama celebrates Diwali at the White House, and now the British PM follows suit. Must be something in the air, anyway I'm not complaining it's great news! In London, Diwali was celebrated for the first time at 10 Downing Street, amid chanting of Vedic prayers for world peace, with British Prime Minister Gordon Brown terming it a "historic event".

"This is a great day for Downing Street, a great day for us and a great day for Britain to celebrate Diwali for the first time in Downing Street. This is a historic event," a beaming Brown told the gathering.

Happy Diwali to all my friends around the world

Keep the lamp light at the door

Remembering who it is for.

Be the watch keeper through the night

And let the lamp burn bright.

Keep the stillness within, and crown the silent witness king.

Hari Bol!!

Hamsa The Transcendentalist Swan

Hamsa (or hansa) is the Sanskrit term for a transcendentally situated swan or goose. Considered by scholars to be either the Mute Swan (Cygnus olor) or the Bar-headed Goose (Anser indicus), the Hamsa is best known and loved as the vahana (sacred carrier) of Lord Brahma and the Goddess Saraswati.

'Vah' in Sanskrit means to carry or to transport. The vahana mount may be a bird or animal, or other type of chimera having divine attributes. A particular vahana carrier is closely associated with many deities and demigods. A deity may be iconographically depicted as riding on the vahana, while at other times the vahana is depicted at the deity's side, or as a symbolical attribute in iconography.

In many texts, Hamsa is extolled as the king of birds. One of the Upanishads explains that a Hamsa is said to possess the sacred knowledge of the Brahman. The Sanskrit word 'Hamsa' is cognate with the Latin "anser", the German "gans" and the English "goose", and is generally applied to water birds. But unlike mundane winged-ones, the Hamsa is known to eat pearls, and is able to separate milk from water in a mixture of the two.

Hamsa also has special connotations in the monistic philosophy of Advaita Vedanta, which explains that just as the swan lives on water but its feathers are not wetted by water, similarly an Advaitin may to live in this material world full of Maya, but remain unsoiled by its illusionary nature.

The Hamsa are said to reside on Lake Manasarovar in Tibet, from where it migrates to the Indian lakes in the winter. Lake Manasarovar itself is the summer abode of the Hamsa. Poetical images are derived from the flight of these spiritual swans to that lake in the Himalayas.

During Vedic times, there was a strong association between Lord Surya and the Hamsa. With the emergence of the Upanishads, more attributes of Hamsa were described, including its characterization as a symbol of purity, detachment, divine knowledge, cosmic breath (prana) and highest spiritual accomplishment.

The Hamsa transcends the limitations of the material creation around it: it can walk on the earth (prithvi), fly in the sky, and swim in the water. The Hamsa was also used extensively in the art of Gandhara, in conjunction with images of the Buddha, and is therefore deemed sacred in Buddhism.

In view of the association of Hamsa with the transcendental attributes noted above, saints and other sadhus are often given the title of paramhamsa, that is, the supreme Hamsa. This title precedes the name and symbolizes that such a person has reached a very high level of spirituality and emancipation.

The Hamsa represents a perfect union and balance in life. Constant repetition of the word "hamso" changes it to "soaham", which means "That I am". Hence the hamsa is often identified with the Supreme Spirit or Brahman. The flight of the Hamsa also symbolizes escape from the cycle of samsara.

In Hatha yoga, the name of of Hamsa is annunciated as ham-sa. When inverted is spoken as sa-ham, which in Sanskrit means the oneness of human and the divine, i.e., union, or 'yoga'. During pranayama, yogic exercise of breath control, the inhalation is believed sound like 'ham', while the exhalation is believed to sound like 'sa'. Thus, a 'hamsa' came to epitomize the 'prana', or breath of life.

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Navaratri The Nine nights of the godess

"Nava-ratri" literally means "nine nights." This festival is observed twice a year, once in the beginning of summer and again at the onset of winter. During Navaratri, the Shakti aspect of God in the form of the universal mother is invoked, commonly referred to as "Durga," which literally means the remover of miseries of life. She is also referred to as "Devi" (goddess) or "Shakti" (energy or power). It is this energy, which helps God to proceed with the work of creation, preservation and destruction. In other words, you can say that God is motionless, absolutely changeless, and the Divine Mother Durga, does everything. Truly speaking, our worship of Shakti re-confirms the scientific theory that energy is imperishable. It cannot be created or destroyed it's always there. This energy is only a form of the Divine Mother, who is the mother of all, and all of us are her children. "Why mother; why not father?", you may ask. Hindus believe that God's glory, his cosmic energy, his greatness and supremacy can best be depicted as the motherhood aspect of God. Just as a child finds all these qualities in his or her mother, similarly, all of us look upon God as mother. In fact, Hinduism is the only religion in the world, which gives so much importance to the mother aspect of God because they believe that mother is the creative aspect of the absolute.

Every year the beginning of summer and the beginning of winter are two very important junctures of climatic change and solar influence. These two junctions have been chosen as the sacred opportunities for the worship of the divine power. It is the divine power that provides energy for the earth to move around the sun, causing the changes in the outer nature and that this divine power must be thanked for maintaining the correct balance of the universe. Due to the changes in the nature, the bodies and minds of people undergo a considerable change, and hence, the divine power is worshiped to bestow upon all, enough potent power to maintain ones physical and mental balance.

Navaratri is divided into sets of three days to adore different aspects of the supreme goddess. On the first three days, the Mother is invoked as powerful force called Durga in order to destroy all our impurities, vices and defects. The next three days, the Mother is adored as a giver of spiritual wealth, Lakshmi, who is considered to have the power of bestowing on her devotees the inexhaustible wealth. The final set of three days is spent in worshipping the mother as the goddess of wisdom, Saraswati. In order have all-round success in life, the blessings of all three aspects of the divine mother are adored; hence, the worship for nine nights.

For the Love of Krishna

When I glanced at you I could see the whole universe through your eyes. In that instant I knew everything.The length and heaviness of time, the universe all compact and present at once.The history of what was and the future of what is, were all there together with you. Spread out before me was the cosmos painted like a golden cloth. And embroidered upon it were bright stars that shone and whorled out to space. The constellations and the galaxies were painted like huge murals that hung in the air. Your shy countenance and grace came to me through the darkness of the night. The dark formless transformed into beautiful divinity. My heart will soar in revelry calling out you name, then all my cares will blow away. Oh sweet lord my heart is full of wonder and praise for you. You have set my soul free and unbound my trapped mind, revealing the truth within and the bright stars beyond the heavens. Beyond time and infinity.

Hari Hari Hari.

Janma Ashtami- Lord Krishna's Birthday August 14th

The significance of Lord Krishna's birth is to rid the world of evil.In Shri Krishna's chart some years have an extra month as the lunar months are shorter than the solar months and therefore an extra month is added to bring them in sync. The reason for Lord Vishnu's eighth incarnation as Lord Krishna
King Kansa of Mathura was a very cruel tyrant whose tyranny sparLord Krishna, the eighth avatar of Lord Vishnu was born in Mathura (Uttar Pradesh near Delhi) on the Ashtami tithi of Krishna Paksha in the month of Sravana to Raja Vasudeva and Devi Devaki in a prison and was raised by Devi Yashoda and Raja Nanda. rt and therefore for the celebration of his birth, the Sun should be in Leo and Moon in Rohini. This year, the Sun will be still in Cancer as this year there is a Adhika Masa or extra month and the festivals are falling earlier to accommodate this extra month.ed no one, even the sages had to bear the brunt of his cruelty. Finally the Gods couldn't tolerate his atrocities against their devotees, so in a dream Kansa was told that his evil reign would be brought to an end by his sister Devaki's eighth child who would kill him. Kansa's solution to this message from the gods was to imprison his sister Devaki and her husband Vasudeva.
Devaki bore six sons, each of whom were promptly killed by Kansa. At the sixth pregnancy the child was secretly given to his second wife. Kansa was enraged to find that Devaki was no longer pregnant when he went to collect the child and kill it. (This child was Krishna 's elder brother Balarama avatar of Sesha Naga). On the night the birth of the seventh child Devi Of Maya (illusion) was born and upon being killed took her true form and told Kansa that nothing would stop the eighth avatar from being born and ultimately killing him (this child is later worshipped as Subhadhra who is worshipped at Jagannatha Puri with her brothers Balarama and Krishna.). On the night the eighth child was born, the prison guards fell into a deep slumber and the doors were magically unlocked. Taking advantage of this opportunity, Vasudeva slipped out of the prison and whisked away the Vishnu avatar to the safety a neighbouring kingdom Gokul which was ruled by King Nanda across the Yamuna river the waters parted making a channel for Vasudeva to pass. At Gokul, under king Nanda's protection, Krishna got the loving affection of Nanda's Queen Yashoda whom Krishna looked upon as a mother. Days passed with fun and frolic where the baby Krishna grew up. But one day rumours reached Kansa that Devaki's son had somehow escaped his clutches and was living in Gokul.

The Demoness Putana

To kill Lord Krishna, Kansa engaged a demoness named Putana who had been a his nanny. After specially treating the demoness Putana so that her nipples were poisoned Kansa disguised her as a nymph and sent her to Gokul to try to breast-feed Lord Krishna and kill him. But the avatar of Vishnu, Lord Krishna even as child saw through the rouse and instead poisoned her by biting her nipple the demoness fainted and died as soon Krishna 's lips touched her breast. Kansa's plot to eliminate Krishna was foiled. But as a result of sucking the poisoned milk, Krishna 's originally fair skin colour turned dark.

Kalia Mardan and the Lifting of Mt. Govardhan

Krishna continued to grow at Gokul. He acquired notoriety as a pilferer of milk and butter, but had endeared himself to the people of Gokul by his playfulness.

Among other things, he is said to have done at Gokul, include his lifting Mount Govardhan to save the people of Gokul from a storm and his taming of Kalia, a giant snake that lived in the Yamuna river which terrorised the people of Gokul. While still in his teens, Krishna came to Mathura where King Kansa had organised a wrestling tournament, Krishna participated in it and after defeating all contestants, he challenged Kansa to a wrestling bout. The evil Kansa's time for death had arrived, Krishna defeated him and killed him. The people of Mathura were relieved. Another major event in Krishna 's later life was that he functioned as an adviser to the Pandavas and during the Mahabharata war between the Pandavas and Kauravas he was a Arjuna's (one of the five Pandava brothers) charioteer.

Celebration of Janma Ashtami

Lord Krishna was born at the midnight , hence the celebrations also start in the midnight . The tale of Lord Krishna's birth is recited and the idol of Krishna as a child is worshiped. The following day is celebrated as "Dahikala" (A dish made of yoghurt). As Lord Krishna was fond of stealing butter from clay pots strung high in his childhood, a clay pot full of yoghurt is hung at a sufficient height and the young boys form a human pyramid to reach the clay pot and try to break it to the chorus of "Govinda Govinda".

Krishna Janmashtami is observed on the eighth tithi of the Krishna paksha (waning moon) during the month of Shravana in the nakshatra of Rohini. The Hindu calendar is lunar and the tithi and might join together for only a few hours. When this happens Krishna ashtami is sometimes celebrated on successive days depending on their local or family traditions. The fast for Krishna Ashtami begins on the saptami tithi (seventh day of waning moon), followed by a night of singing to celebrate the birth of Lord Krishna at midnight. At midnight, the idol of baby Lord Krishna is bathed, placed in a cradle and worshipped with people (usually women) taking turns in rocking the cradle. The festival is celebrated with great joy by everyone and delicasies made with butter, milk and yogurt which were some of Lord Krishna's favourite foods .In Mumbai and Pune Janma Ashtami is popularly known as Dahi Handi and is celebrated with enormous enthusiasm, with various Handis (clay pots) suspended high above the ground containing prizes in almost every nook and corner of the city, and groups of young men make tree like formations to try to break them to the collect prizes.

The Yoga of Dejection by Dr Satya Narayana Dasa

Arjuna’s Dejection We all have suffered from temporary phases of dejection at some point in our lives. Dejection overwhelms us when the unexpected transpires over the expected, when the bad overcomes the good, and when the evil visits us instead of the righteous. Being human, it is very normal for us to have expectations from people and things around us. Expectation amounts to longing, yearning, desire, craving, or lust. Likewise, failure to attain the expected begets dejection, sadness, sorrow, morosity, gloom, and depression.The ancient Hindu scriptures such as the Bhagavad Gita are potent forces of knowledge and philosophy that can guide us in wiping out the root cause of dejection in order to live a happy, sanctimonious and noble life.Bhagavad Gita, arguably the most concise and systematic book of religion, ethics, philosophy and metaphysics ever written, delves deeply into the vexing intricacies of sorrow and grief. In itself it is but a single part of the Mahabharata, an astonishing tapestry of ancient Vedic history and philosophy told through the lives of several generations of the great Kuru Dynasty. Let me offer you a few drops from the huge ocean of knowledge that is Bhagavad Gita before we move on to discuss the Yoga of Dejection element ingrained in it. Bhagavad Gita is a discourse between Shri Krishna and his warrior disciple Arjuna, shortly before Arjuna takes part in the great war of Mahabharata on the battlefield of Kurukshetra. Because the Gita was not written as an independent book, the characters, settings and circumstances mentioned in it are similar to the preceding episodes of the Mahabharata. The first chapter of Bhagavad Gita is called the “Yoga of Dejection”. It depicts a picture of the blind King Dhritarashtra sitting on his throne and enquiring about the latest happenings at the battleground of Kurukshetra from his charioteer Sanjaya, who has the ability to see distant objects through his divine eyes. Seated inside the palace, the King comes to know that the battle is about to begin. Warriors from both sides stand facing each other. The Kauravas are led by King Dhritarashtra’s eldest son, Duryodhana and the Pandavas are led by the eldest son of Pandava, Yudhishthira. Pandava’s other son, Arjuna, the greatest archer, too is poised to take the challenge and stands on his chariot driven by Lord Krishna.Arjuna sees all his kinsmen—sons, brothers-in-law, cousins, teachers (Bhishma, Dronacharya and others)—standing arrayed in battle and says to Lord Krishna, “My limbs fail and my mouth is parched, my body quivers and my hairs stand on end; the Gandiva (his bow) too slips from my hand. I do not wish to kill them even for the sake of the kingship of the three worlds. It is a great sin to kill my teachers and relatives. If I kill them, I shall be called the slayer of the family and will go to hell”. Arjuna is overwhelmed with grief and dejection. He throws away his bow and arrows and sinks down on the seat of his chariot. He shares his predicament with Lord Krishna. The rest of Bhagavad Gita is an elucidation of Krishna’s response to Arjuna’s despondency. This is the backdrop on the basis of which we shall try to find an answer to our own dejection. The Yoga and the Cause of Despondency There are several reasons for calling Arjuna’s despondency yoga in the first chapter of Bhagavad Gita, which is appropriately entitled Visada Yoga, or the ‘Yoga of Dejection’. Krishna says that four types of people surrender to him: the distressed, those who desire wealth, the inquisitive, and those who know the Absolute Truth. Of the four types of pious people who approach the Lord, the largest group belongs to the category of the distressed. So, in this sense, the distress which serves to bring one closer to the Lord is also considered yoga. Here, Arjuna symbolises the distressed and the desperate man. The word yoga is defined as, ‘a means’. Arjuna’s despair acted as a means that led him to the ultimate solution of the problems of his life and, therefore, it is rightly termed as ‘yoga’. Yoga also means ‘union with the Supreme Soul’. Because he approached Krishna when he was in despair, Arjuna received the Lord’s mercy and attained union with him. This is in contrast with lesser persons taking to drugs or other diversions when overpowered by dejection. They only become weaker, more delusional and degraded, and in this way, waste away their life. According to Bhagavad Gita, the cure for the debilitating plague of dejection, which is a mental affliction, lies in the ability to free oneself from material attachments by adopting the spiritual path. In the Gita, Krishna acts like a psychiatrist and guides Arjuna towards a resolution to his dilemma by teaching him how to detach himself from maya (bodily love and affection). Those who take to the spiritual path alone can expect to live a life without fear from dejection. They, however, face many trials and afflictions as they attempt to detach themselves from material life. If one remains within the grip of material attachment, one cannot function on the spiritual path. One falters like Arjuna  as he began to shiver at the thought of losing everything material, and his mind became confused and conflicted. He wanted peace but needed to fight and shed blood to attain it. He got torn between these two affinities, and the attachments that he held so dear presented obstacles to his progress. The same is the case with King Dhritarashtra, whose attachment for his sons had blinded him from seeing their mistakes and their ineligibility to ascend the throne. Overcoming Duality Bodily attachment always results in duality. Whenever there is love based on physicality there must be hatred, because liking automatically implies dislike for anything that is in discord with the object of love. Therefore, in the material world, love also implies hatred, and attachment indicates repulsion, as these two are always found together. For this reason, Krishna advised Arjuna to abandon material attachment. Although Arjuna argued that it was not proper for him to fight his elders, he was not actually worried about killing Bhisma or Dronacharya. Arjuna’s real problem was that he was faced with the prospect of killing his attachments. Even Arjuna took a long time to understand this point. For a while, Arjuna did not understand as to why Krishna insisted on fighting for his rights. It may appear that Arjuna was a non-violent man and that Krishna was trying to incite him to inflict violence upon his teachers. This, however, is a superficial understanding held by those who are also bound by their Material attachments. Arjuna’s material attachment was the real cause of his dejection, and one who has such attachments can not be non-violent. He will be violent towards only those who come in the way of his attachments. Therefore, non-violence in a materially-attached person will always lead to self-motivated violence somewhere in the future. That is why Lord Krishna rejected Arjuna’s seeming non-violence. Without understanding this fact, Arjuna’s arguments appear quite sensible, and Lord Krishna’s reply seems irrelevant. The same duality can be seen in the case of King Dhritarashtra as well. He was obsessed with the word, mamaka (“mine”), that signified his mentality. He had divided his sons and the Pandavas into two opposing groups although they all belonged to one family and grew up together. Because of strong attachment to his sons, he referred to his sons as “mine”. Therefore, the attitude of “mine and yours”, or “friends and enemies”, creates hatred and envy which, in turn, gives rise to duality. Overcoming attachment In order to remove the material attachment that impedes the living being’s spiritual understanding, Bhagavad Gita says that matter and spirit are different. From the very beginning, Krishna told Arjuna that he was not the body, but Arjuna failed to see the relevance of that knowledge to his predicament. He thought, “Why is Krishna stressing that I am not this body? I am pointing out the impropriety of killing my kinsmen, and he responds by saying, “The soul never dies…?” Arjuna did not understand the connection between his question and Krishna’s response. Therefore, Krishna had to speak on a level that Arjuna could grasp. Only after the fifty-third verse of the second chapter, did Arjuna realise, what Krishna was actually saying. So Dhritarashtra and Arjuna were blinded by the same condition—material attachment. In our spiritual life too, we are confined by the same infirmity and we have to give it up, otherwise we will not make progress. The basic principle that must be followed in one’s pursuit of happiness is that spirit is beyond the body, and the spirit is what we really are, regardless of whether one follows bhakti marga, jnana marga or yoga marga. People coveting and endeavouring for peace and happiness, but attempting to grasp them materially are merely chasing a mirage, which recedes ever further as we strive to approach them. Therefore, bhakti or devotion is the surest and easiest process by which one may realise the Supreme Soul and escape the vitiating cycle of dejection. This can be followed by anyone who understands that self is distinct from the body and reposes faith in the Almighty to attain lasting peace and happiness Dr Satya Narayana Dasa is the founder and cultural director of "The Jiva Institute" in Vrindavan India. Click here to get onto the Jiva web-page then culture and articles to find out more about his work.

Taoist Vedic Math Tricks. How to Square Numbers in Your Head... Be Smarter Than a Mensa Genius

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Sanjay Divecha - Naino Sey- Kailash Kher

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Kailasa Chaandan Mein (Aaoji) - Full Song

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His Holiness Maharishi Mahesh Yogi- Cosmic Law

"Cosmic law functions from a level between the absolute and relative planes of life. It harmonises the unmanifested eternal Being and the manifested field of diverse relative existence. It is the power of cosmic law which maintains eternal Being in the absolute state and at the same time maintains the ever-changing phenomenal creation in relative states of life. The unity of life in absolute Being and the diversity of multiple creation are both maintained in their proper spheres. This is the mysterious and all-powerful nature of cosmic law which has its eternal status on the plane of Being."
- Maharishi, Science of Being and Art of Living, 1963.

The Unified Field-Deepak Chopra

David Lynch & John Hagelin Talk World Peace & Unified Field

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Tere Bina from the film Guru Music By A R Rahman

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Sri Anandamayi Ma "Hari, Hari": Her Words (1896-1982)

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Ida, Pingala, Sushumna and the Shat-Chakras By Swami Sivananda

Ida and Pingala

There are the two nerve-currents one on either side of the spinal column. The left one is called Ida and the right is known as Pingala. These are Nadis. Tentatively, some take these as the right and the left sympathetic cords, but they are subtle tubes that carry Prana. The Moon moves in the Ida and the Sun in the Pingala. Ida is cooling. Pingala is heating. Ida flows through the left nostril and the Pingala through the right nostril. The breath flows through the right nostril for one hour and then through the left nostril for one hour. Man is busily engaged in worldly activities, when the breath flows through Ida and Pingala. When Sushumna operates, he becomes dead to the world, and enters into Samadhi. A Yogi tries his level best to make the Prana run in the Sushumna Nadi, which is known as the central Brahman Nadi also. On the left of Sushumna is situated Ida and on the right is Pingala. The moon is of the nature of Tamas and the sun is that of the Rajas. The poison share is of the sun and the nectar is of the moon. Ida and Pingala indicate time. Sushumna is the consumer of time.

Sushumna

Sushumna is the most important of all the Nadis. It is the sustainer of the universe and the path of the universe and the path of salvation. Situated at the back of the anus, it is attached to the spinal column and extends to the Brahmarandhra of the head and is invisible and subtle. The real work of a Yogi begins when Sushumna begins to function. Sushumna runs along the centre of the spinal cord or spinal column. Above the genital organs and below the navel is the Kanda, of the shape of a bird’s egg. There arise from it all the Nadis 72,000 in number. Of these, seventy-two are common and generally known. Of those the chief ones are ten and they carry the Pranas. Ida, Pingala, Sushumna, Gandhari, Hastijihva, Pusa, Yusasvini, Alambusa, Kuhuh and Sankhini are said to be the ten important Nadis. The Yogis should have a knowledge of the Nadis and the Chakras. Ida, Pingala and Sushumna are said to carry Prana and have Moon, Sun and Agni as their Devatas. When Prana moves in Sushumna, sit for meditation. You will have deep Dhyana. If the coiled-up energy, Kundalini, passes up along the Sushumna Nadi and is taken up from Chakra to Chakra the Yogi gets different sorts of experiences, powers and Ananda.

Kundalini

Kundalini is the serpent power or sleeping Sakti, that has 3 1/2 coils with face downwards, in the Muladhara Chakra, at the base of the spine. No Samadhi is possible without its being awakened. The practice of Kumbhaka in Pranayama produces heat and thereby Kundalini is awakened and passes upwards along the Sushumna Nadi. The Yogic practitioner experiences various visions. Then the Kundalini passes along the Six Chakras and eventually gets united with Lord Siva, seated on the Sahasrara or thousand-petalled lotus, at the crown of the head. Nirvikalpa Samadhi ensues now and the Yogi gets liberation and all the divine Aishvaryas. One should practise control of breath with concentration of mind. The awakened Kundalini that is taken up to Manipura Chakra may drop down again to Muladhara. It has to be raised again with effort. One should become perfectly desireless and should be full of Vairagya before he attempts to awaken Kundalini. Kundalini is like a thread and is resplendent. When it is awakened it hisses like a serpent beaten with a stick and enters the hole of Sushumna. When it travels from Chakra to Chakra, layer after layer of the mind becomes open and the Yogi acquires various Siddhis (psychic powers). Shat-Chakras

Chakras are centres of spiritual energy. They are located in the astral body, but they have corresponding centres in the physical body also. They can hardly be seen by the naked eyes. Only a clairvoyant can see with his astral eyes. Tentatively they correspond to certain plexuses in the physical body. There are six important Chakras. They are: Muladhara (containing 4 petals) at the anus; Svadhishthana (6 petals) at the genital organ; Manipura (10 petals) at navel; Anahata (12 petals) at the heart; Visudha (16 petals) at the throat and Ajna (2 petals) at the space between the two eyebrows. The seventh Chakra is known as Sahasrara, which contains a thousand petals. It is located at the top of the head. Sacral plexus tentatively corresponds to Muladhara Chakra; Prostatic plexus to Svadhishthana, Solar plexus to Manipura, Cardiac plexus to Anahata Chakra, Laryngal plexus to Visuddha Chakra and Cavernous plexus to Ajna Chakra. Kundalini and Muladhara Chakra

Nadis

Nadis are astral tubes made up of astral matter that carry Pranic currents. They can be seen by the astral eyes only. They are not the nerves. They are 72,000 in number. Ida, Pingala and Sushumna are the important ones. Sushumna is the most important of all.

Purification of Nadis

Pranayama is said to be the union of Prana and Apana. It is of three kinds—expiration, inspiration and retention. They are associated with the letters of the Sanskrit alphabet for the right performance of Pranayama. Pranava (OM) only is said to be Pranayama. Sitting in Padmasana (Lotus-posture) the person should meditate that there is, at the tip of his nose, Devi Gayatri, a girl of red complexion, surrounded by numberless rays of the image of the moon and mounted on Hamsa (Swan) having a mace in her hand. She is the visible symbol of the letter A. The letter U has as its visible symbol Savitri, a young lady of white colour having a disc in her hand, riding on an eagle (Garuda). The letter M has as its visible symbol Sarasvati, an aged woman of black colour, riding on a bull, having a trident in her hand. He should meditate that the single letter, the supreme light—the Pranava OM is the origin or source of these letters—A, U and M. Drawing up the air through Ida (left nostril) for the space of 16 Matras, he should meditate on the letter A during that time, retaining the inspired air for the space of 64 Matras he should meditate on the letter U during that time; he should then exhale the inspired air for the space of 32 Matras, meditating on the letter M during that time. He should practise thus in the above order again and again.

Having become firm in the posture and having preserved perfect self-control, the Yogi should, in order to clear away the impurities of the Sushumna, sit in Padmasana, and having inhaled the air through the left nostril, should retain it as long as he can and should exhale through the right. Then drawing it again through the right and having retained it, he should exhale it through the left, in the order, that he should draw it through the same nostril, by which he exhaled it before and had retained it. To those who practise it according to these rules, through the right and left nostrils, the Nadis become purified within three months. He should practise cessation of breath at sunrise, at midday, at sunset and at mid-night, slowly, 80 times a day, for 4 weeks. In the early stage, perspiration is produced; in the middle stage the tremor of the body; and in the last stage, levitation in the air. These results ensue out of the repression of the breath, while sitting in the Padma posture. When perspiration arises with effort, one should rub his body well. By this, the body becomes firm and light. In the early course of practice, food with milk and ghee is excellent. One, sticking to this rule, becomes firm in his practice and gets no Taapa (burning sensation) in the body. As lions, elephants and tigers are gradually tamed, so also the breath, when rigidly managed, comes under control.

By the practice of Pranayama, the purification of the Nadis, the brightening of the gastric fire, hearing distinctly of spiritual sounds and good health result. When the nervous centres have become purified through the regular practice of Pranayama, the air easily forces its way up through the mouth of the Sushumna, which is in the middle. By the contraction of the muscles of the neck and by the contraction of the one below, viz., Apana, the Prana goes into the Sushumna, which is in the middle, from the west Nadi. Sushumna Nadi is between Ida and Pingala. The Prana which alternates ordinarily between Ida and Pingala, is restrained by long Kumbhaka; then along with the soul, its attendant, it will enter the Sushumna, the central Nadi, at one of three places where it yields space for entrance through such restraint of breath, and in the navel, by the Sarasvati Nadi, on the west. After such entry it is that the Yogi becomes dead to the world, being in that state called Samadhi. Drawing up the Apana and forcing down the Prana from the throat, the Yogi free from old age, becomes a youth of sixteen. Through the practice of Pranayama chronic diseases, that defy Allopathic, Homeopathic, Ayurvedic and Unani doctors will be rooted out.

When the Nadis have become purified, certain external signs appear on the body of the Yogi. They are lightness of the body, brilliancy in complexion, increase of the gastric fire, leanness of the body, and along with these, the absence of restlessness in the body. They are all signs of purification.

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Eternal Beauty by Dr Partap Chauhan Ayurvedacharya and Medical Director Jiva Institute Faridabad India

Consider for a moment the many beautiful people you have encountered during your lifetime.
Perhaps from childhood you recall a kind and nurturing grandmother or aunt who was the epitome of grace and love. Or maybe you had a special teacher who glowed with vitality and wisdom. You may remember a childhood playmate whose skin glistened with summer perspiration and whose eyes beamed with excitement as you played vigorous games outdoors.
During adolescence you may have adored the glamour of certain movie stars, athletic heroes or popular schoolmates. Perhaps in some cases you were later disillusioned to find that the real person was quite different from the projected idol.
In adulthood, you may have met someone of the opposite sex whose presence took your breath away and left your heart aching. Probably all of us have watched a dancer or an athlete whose movements were pure grace, strength and perfection. We sometimes meet someone whose face is so lovely that it is hard to look away. And we have all known those lovely people who bring smiles and laughter to everyone around them. Their sunny nature and goodwill are sources of enduring beauty.
Many people are fortunate enough to have found deep, abiding love with a compatible, faithful partner. Year after year, decade after decade, they continue to discover infinite beauty in each other's eyes. Age never dims that beauty.
Sometimes in the course of life, we meet older people, who do not seem old at all, but whose minds, bodies, and spirits are alive with energy and well-being. Their hair, skin and eyes shine and their spirits are buoyant. They seem forever young at heart—and youthful in appearance as well. You may have even met along the way a few people who had physical or mental challenges, but who radiated such a refreshing outlook that they appeared quite attractive and beautiful. And none of us can deny the exceptional beauty radiated by someone who attained spiritual heights, whose life is an example of unconditional love, humility and truth. No matter their age, such people are extraordinarily attractive.
When we think about the beautiful people we have known, both young and old, we recognise that beauty has many forms of expression. Kindness and understanding, a positive attitude, a healthy appearance, graceful movements, serene wisdom and a strong, loving spirit—all are aspects of beauty in the broadest sense.

The Essence of Eternal Beauty
Ayurveda, the most ancient medical system in the world, takes the holistic perspective that we are made of body, mind, and soul. We have a physical being, a mental self and a spiritual self. All three aspects work together to create this being that we are. Therefore, the deepest and truest form of beauty is an interaction of all three aspects of our self. The wisdom of Ayurveda provides methods that improve the health and well-being of our body, mind and spirit. Thus producing the deepest, most enduring form of beauty—eternal beauty.
If we compare the concepts of beauty uncovered by Western science, promoted by the media and beauty industry and found in Ayurveda, we will see, there are fewer agreements and more important differences among these different perspectives. This discussion will help to illuminate the significance of Ayurveda as a positive method for assisting each of us in attaining our own unique, natural, and enduring state of beauty.

Ayurvedic Concept of Beauty
The Western emphasis on outer beauty has been expressed by the well-known saying that beauty is only skin-deep. The Eastern perspective of beauty, now being gradually recognised in the West, is a holistic approach. One of the earliest systems of medicine that held this holistic view is Ayurveda.
When we speak of beauty in the context of Ayurveda, we are not referring to commercial, market-driven ideals. In Ayurveda, beauty of both the inner self and outer being is intimately related. The more we nurture our health and inner qualities, the more radiant our physical appearance becomes, irrespective of our particular body shape or proportions. In keeping with the general orientation of the Eastern philosophy of health and healing, beauty can be viewed as having three aspects: outer, inner and secret—or physical, psychological and spiritual.

Inner Beauty
Inner beauty relates to inner qualities, including emotional states and mental abilities. Like physical characteristics, our mental abilities and temperaments are largely determined at birth via our genes. Although physical characteristics (prakiriti) remain relatively unchanged (such as blue eyes or a large skeletal frame), mental qualities can be changed by food and lifestyle. The food we eat and our current lifestyle have a significant impact on our state of mind. Not only does our food influence our well-being, but so do all the things that we perceive through our senses. The things we watch, hear, smell, and feel affect our mental and physical activities.

The Mental Aspect of Beauty
A calm and relaxed mind, termed sattvic in Ayurveda, is essential for a healthy and beautiful body. Multi-tasking reflects an overactive (rajasic) state of mind and leads to mental stress and physical tiredness. There is a relation between the body and mind. Clinical studies have shown that meditation, which is a calm and relaxed state of mind, retards the aging process, whereas mental stress and multi-tasking deplete physical immunity and reduce efficiency. Reducing negative feelings and accepting positive feelings enhance inner beauty. As the well-known saying goes, “As you think, so you become.”

Beauty and Soul
The secret or hidden aspect of beauty refers to soul. Our soul provides the energy, insight and inspiration to balance the inner and outer qualities of our being. Developing ourselves at the level of soul takes time, patience and a focus on the spiritual aspects of life. This is the mark of real maturity or self-realisation that ripens into a deep, lasting beauty. It can be developed by anyone, no matter one's age or physical ability. Eternal beauty is experienced from within and seen by all on the outside.
Thus, it is clear that beauty must be seen as an expression of the overall health of the body and mind of the individual as opposed to a modification of external looks in the hope of creating inner health and happiness. Today, the meaning of beauty is often shallow and is considered to mean only good skin, nice hair and nails, a good figure and external good looks. We fail to consider internal beauty, which is fundamental to creating external beauty.
The Ayurvedic method intimately relates inner and outer beauty, the balance of which makes a person really beautiful. The wisdom of Ayurveda has always understood beauty to be the product of internal beauty plus general physical health and appropriate daily care rather than just a cosmetic façade. Caring for oneself and practising good eating and living habits will make us look and feel our best. Good health is the only route to good looks. Appropriate self-care and good health will help us mature with strength and vitality as we grow older.

Beauty is Sublime
Beauty cannot be confined to complexion, shape, form, and feel. It is akin to a feeling or quality that transcends physical form and texture to reside ultimately in the heart as love, purity, and bliss. A word of kindness, a selfless act, a smile of innocence or a little peep into the divine can give birth to beauty that becomes a permanent presence. This feeling of fullness and connectedness to life is a direct expression of our innate human nature, which is joy.
When this quality pours out of you, all existence resonates with peace and joy. All one needs to experience this serenity is to open up to the secret wonders of inner beauty and be blessed with the warmth of the vastness it symbolises. True beauty is actually an outward expression of positive and noble thoughts.
However much life may be beset with ups and downs, a tinge of beauty and grace is enough to squeeze elation out of misery. Although difficult to express, at its highest level, beauty is the essence of all that is. It is the intangible yet ever-present connection between the seen and the unseen, between the expressible and the inexpressible, between the nameable and unnameable.

Beauty is Divine
So inseparable is beauty from truth and divinity that, in India, we have described existence in three words: satyam, shivam, sundaram (truth, God, beauty). Truth is considered beautiful and divine. God is considered true and beautiful. Thus beauty is regarded as a significant aspect of both the ultimate truth and the divine. All reflect the state or quality of being positive and noble.Taken simply as the opposite of ugliness, beauty is imprisoned as a mere word evoking little sentiment. But when liberated from the chains of limitations, the word acquires a transcendent and expansive touch. Usually this touch is felt in unexpected moments when one is closest to the source of the bubbling, positive thoughts within. One's thoughts, words and deeds are what make one good or bad, an ugly or beautiful human being.

Perverse Beauty
Unfortunately, nowadays most of our activities are directed at enhancing only our physical pleasures, feeding the senses with an almost constant barrage of excessively loud music, television and sexual indulgence, all done to keep the consciousness occupied. Yet, despite the ever-increasing number of distractions, we still feel that something is lacking. At least once in a while, most of us sense this intangible deficit. And we think that starting a new activity will end this despair, so we begin anew, only to be led into the same vortex again, leaving little time for self-discovery and self-maintenance. This gives rise to a feeling of stress and incompleteness that is reflected in our physical health and appearance.
As mentioned previously, Ayurvedic wisdom promotes the idea that a human being is a combination of body, mind, and soul. And, true beauty springs from a combination of a healthy body, mind, and soul. Thus Ayurveda believes in a threefold concept of beauty—physical, mental, and spiritual.
Depression and anxiety are always reflected in a person's appearance. Cosmetics cannot mask the impact of stress. A person with a relaxed mind and happy soul will look beautiful even without cosmetics. In Ayurveda, therefore, it is believed that lifestyle characteristics, such as adherence to non-violence, truth, and benevolence, and spiritual beauty achieved through a positive attitude and the practice of yoga and meditation, are important contributors to physical beauty.

Living in Harmony with Nature
Ayurveda is a way of life. It teaches us to live in harmony with nature and in synchronisation with its cycles. Our natural state is good health. Living in disharmony with nature leads to imbalances in the body-mind unit and consequently, to faulty thinking, pain, and disease. To return to health is to simply return to our natural state of total well-being.
Today, we tend to live our lives as if in a dream. Most of the time, we are oblivious to the inherent rhythms of nature such as those found in the seasons and days, as well as the cycles that occur in our bodies, such as hunger and thirst. How often has one found oneself skipping breakfast to get to work on time or grabbing a snack for lunch to meet the demands of a busy schedule? It is only at the end of the day that one realises that one has survived on little more than coffee and adrenaline all day. One feels stressed and unable to relax, even though one is mentally and physically exhausted.
Often, we spend long hours in unnatural environments with artificial lighting and air conditioning, be it in the car, office, home, or shopping mall. This detachment from a natural environment, augmented by improper diet and lack of self-care is the main cause of the general malaise and dissatisfaction we feel in our lives. The more we ignore the natural laws of existence, the more life seems to be a constant struggle. Hectic modernity takes its toll, stuffing our lives and minds with inflexible busyness. But we can change it for the better.
Literally, Ayurveda means the knowledge or science of ayu, which is defined as a combination of body, mind, senses, and soul. Ayurveda helps us to understand the world we live in and offers us the tools we need to live in harmony with nature. Ayurveda considers not only the physical body, but also the mind, senses, and soul. These are the four pillars on which the feeling of “I-am-ness” depends. Consequently, Ayurveda does not limit the scope of physical beauty to superficial, skin-deep beauty. It maintains that true physical beauty can be achieved only in a healthy body with a healthy mind and a realised soul.

(This article has been adapted from Dr. Chauhan’s recently released book, Eternal Beauty—the Aura of Ayurveda. You can get your copy of the book by ordering by phone on +91-129-4088152 or by email on info@jiva.com)