Monasteries in Nepal

Nepal is a country having the majority of Hinduism and Buddhism which is the reason you find several temples and monasteries in Nepal. A monastery is a building where monks live while they’re practicing their religion. Also, a Monastery can be said as a place, building, or cave where a religious person or persons come to get a closer relationship with their god or gods. Nepal is the home of spirituality where you can explore lots of dimensions of spiritual learning. You can explore yourself in Nepal through different views.

Various Monasteries in Nepal

White Gumba

It is one of the best Buddhist monasteries in Nepal located in the Nagarjuna municipality of Kathmandu district. It is a cultural site representing Tibetan architecture and culture. This monastery is run by nuns and is open to the public on Saturdays. The spacious courtyard of the monastery features fountains, murals, and statues. It has a breathtaking view of the sunset, sunrise, and the whole Kathmandu valley. It is surrounded by lush green forest. The area around the white Gumba is very peaceful and quiet.

One can visit there for meditation practices and also to relax and refresh your busy mind. One can also learn about Buddhism and its culture. Inside the white gumba, you can see the garden, waterfalls, murals, paintings, statues, and the small monasteries inside it. This Gumba is beautifully constructed in a peaceful environment. The ancient architecture and natural beauty attract many visitors. So a fascinating place to experience and acknowledge the Tibetan culture and practice.

Tengboche Monastery

Tengboche Monastery also known as Dawa Choling Gompa is a Tibetan Buddhist monastery. It lies in the Tengboche village in the Khumbu region of eastern Nepal. This monastery lies inside the Sagarmatha National Park, one of the UNESCO World Heritage sites in Nepal.

This monastery attracts pilgrims and trekkers as well who head towards Everest Base Camp every trekking session. Tengboche has a panoramic view of the Himalayas mountains, and famous peaks like Everest, Nuptse, Lhotse and many more.

Each year, the monastery celebrates a festival called Mani Rimdu Festival corresponding to the months of October- November. This is a festival of religious rites, songs, dances, and colours. So this delightful festival attracts the tourists and locals and they enjoy a lot.

Neydo Tashi Choeling Monastery

The Neydo Tashi Choeling monastery is located in a peaceful area an hour’s drive from the hectic Kathmandu city. It was built for the preservation of the Neydo tradition. Here various ritual offerings, payers, Buddhist philosophy, and so forth are taught in Tibetan literature to about 200 monks at the monastery. It is an ideal place to simply relax and get a short break from the hustle and tussle of hectic life. You may also meditate and practice yoga with a beautiful nature view.

Shechen Monastery

It is one of the largest and oldest monasteries near the great stupa of Boudhanath and it is worth visiting. It represents Tibetan arts, paintings, and sculptures to maintain the philosophical, and artistic traditions of Tibetan monasteries. Over 300 monks live at this monastery where they receive a complete education in addition to the expenses like food, shelter, clothing, and medical care. It teaches music, dance, painting, and Buddhist philosophy. It is dedicated to the preservation and continuation of Tibetan Buddhist spiritual and cultural heritage.

Kopan Monastery

The monastery is situated on the outskirts of Kathmandu, near Boudhanath. Hundreds of monks and nuns live here and also offer meditation courses. It shows a glimpse of ancient times great art and architecture. One of the lovely and peaceful areas to meditate and pray lord. It makes us feel the positive vibes when you are in this monastery. You can learn and acknowledge the Buddhist culture in this peaceful environment. Guests are free to explore the religious community.

If you want to explore the life of a monk and also practice yoga and meditation in their daily schedule to find peace and calmness inside you. We have been doing this monastery retreat in beautiful monasteries where you can live with the monks and explore different life lessons with them.

Out of many types of Yoga, there are two variations- Hatha and Vinyasa Yoga which is most popular forms of movement. You have probably heard of both Hatha and Vinyasa yoga. Which style is right for you, it depends upon your yoga experience, fitness level, and your goals for learning and practicing.

Let’s start with a short description of Hatha and Vinyasa yoga and the benefits of this practice. Once you are familiar with these two yoga practice, let’s compare and find out similar and differences.

Hatha and Vinyasa Yoga: Comparisons and Benefits

What is Hatha Yoga?

Hatha is the umbrella term for movement connecting breath. In this yoga practice, you move your body slowly and continuously into different poses at the same time focusing on relaxation and mindfulness. This practice involves body, mind, and breath. Here we balance and focus on 2 components of the 8 limbs of yoga. It includes a series of movements (twisting, bending, and folding) at a slower pace holding asanas for a longer period.

The name “8 limbs” of yoga is recognized in Patanjali’s Yoga Sutra. They are: Yama (attitude towards our environment), Niyama (attitudes towards ourselves), Asana (Physical postures), Pranayama (breath control), Pratyahara ( withdrawal of the senses), Dharana (concentration), Dhyana (deep concentration) and Samadhi (the state of ecstasy). In Hatha yoga, we focus on the Asanas and the fourth Pranayama.

This practice focuses on developing your strength, flexibility, body relaxation, and mental concentration. The seven chakras system of Hatha yoga are root chakra, Sacral chakra, Solar plexus chakra, Heart chakra, Throat chakra, Third eye Chakra, Crown Chakra. Through this chakra activation, the feminine Shakti can rise through the chakras to unite with masculine Shiva in the top chakra.

Each Hatha Yoga generally 45-90 minutes long and start with a gentle warm up and pranayama. You have to focus on your breath throughout the class. After 10-15 minutes subtle warm up, we slowly move into the body postures to improve your balance, flexibility and strength. Lastly, the class will end with a short meditation or breathing exercise like pranayama.

Hatha Yoga Benefits

Hatha yoga enhances flexibility, balance and strength. It stimulates your immune system, reducing inflammation diseases, increases concentration and improves sleep quality.

What is Vinyasa Yoga?

In this Vinyasa Yoga practice, you move from one posture to another posture directly at a quicker pace with the matching breath. It is a sequential movement between postures guided by breath. It is one of the smooth ways of presenting the yoga postures. A cat-cow stretch is an example of a simple Vinyasa flow in your modern-day classes. And sun salutation is a complex Vinyasa practice. Vinyasa also focuses on the 3^rd limb, asana, and the 4^th limb, Pranayama. It includes a variety of postures including advanced and simple postures with continuous breath which create a more balanced body. It can be also said as “power yoga”. Vinyasa yoga generates heat, builds upper body strength, and stretches the legs.

Vinyasa class keeps you moving steadily and linking your breath to your movement. It prevents boredom and keep you mentally alert. This classes includes similar practices as Hatha Yoga with a warm up/ pranayama and continuously moving into more advanced poses and lastly into savasana to cool down.

Vinyasa Yoga Benefits

Just like hatha yoga, Vinyasa Yoga also benefits physically and mentally. This practice improves your balance, strength and flexibility and breathing flow. It also relaxes your body and calms your mind while relieving stress and anxiety. Due to quicker pace of practice, it increases your energy levels.

Comparison Between Hatha Yoga and Vinyasa Yoga

Hatha yoga is practiced at a slower pace, with a focus on the breath, controlled movements, and stretching. However, Vinyasa focuses on connecting the breath to your movements at a faster pace. Also, Vinyasa is a smooth and continuous flow of movements.

Both practices share many of the same poses and also focus on same limbs of yoga.

Vinyasa is practiced in a faster pace flowing continuously from one posture to next. Here you take a 1 breath in each movements which means you breath each time you move into next pose.. It is a dynamic practice.

Hatha yoga is slower pace of yoga holding the poses for longer period allowing for deep stretches. Also we take multiple breaths while doing asanas and postures..

Choose as per your interest

Overall, both hatha and Vinyasa Yoga helps you to gain strength, flexibility, and balance. Both helps you to ease stress and anxiety as it relaxes and calms the mind.

If you are looking for a practice that will challenge you physically, then Vinyasa yoga may be better.

If you are beginner, you may go with Hatha yoga as it is slower paced-style so you can learn easily and create a better relaxed environment to learn.

Himalayan Yoga Academy presents an article on the Tastes and the Doshas. Our taste buds do much more than simply identify tastes. They also unlock the nutritional value of foods and kick-start the digestion process. Ayurveda generally identifies that all foods have all five natural elements, but usually only one or two are dominant: Space, Air, Fire, Water, Earth

Various Tastes and the Doshas

Sweet

Sweet taste is mildly cooling, strongly increases Kapha, mildly decreases Vata and Pitta. This taste is particularly good for children, seniors, and those who are recovering from injuries, as this form of increase to kapha will tend to nourish and strengthen body tissues. This promotes healing as it improves the immune system. It is the foundation for ojas, a subtle energy that promotes health in all three dimensions-  physical, emotional, and spiritual.

Sweet taste can relieve thirst. We commonly see that as people age, the vitality of their senses diminishes. As a result, the sensation of thirst is often misperceived as a desire for something sweet to eat. Thus instead of promoting a balance in kapha, the body tissue increases and lethargy is promoted by a misconstrued desire for sweets.

Sweet taste is predominant in sugars like cane and maple syrup (which are cooling), beet sugar and honey (both are heating), rice, milk, dates, licorice and oils from seeds and nuts. It is most balanced in whole grain starches.

In excess, it can damage the spleen or pancreas and cause hypoglycemia or diabetes. It will contribute to excessive weight gain, lethargy, loss of appetite, cough, and insomnia. In general its over consumption promotes the ageing process.

Salty

This taste is mildly heating, mildly increases Kapha, increases Pitta, and strongly decreases vata. It stimulates salivation and digestion and works as a sedative and in larger quantities is a laxative. It can alleviate stiffness in small quantities. The naturally occurring in mineral salts and seafoods, shellfish and seaweeds.

When excessive, is can damage the kidneys and cause edema or hypertension. It can thus over stimulate Pitta causing weakness, wrinkles, hair loss, and inflammatory skin diseases. On the other side of the issue, cramping is a sign of a Vata imbalance often caused by a lack of sea salt or diminished mineral absorption.

Sour

This taste is moderately heating, strongly increases Pitta, mildly increases Kapha, and moderately decreases Vata. It increases appetite, digestion, thirst, and elimination and diminishes Vata to release gas. It is a beneficial taste for promoting sensory awareness and mental acuity. Available in citrus fruits, berries, sour fruits like pineapple, cheese, hibiscus, and rosehip tea, and fermented foods such as yogurt and kefir.

Too much sour taste causes acidity, burning sensation, and bleeding. In the long run it can cause gastritis or peptic ulcers. It also increases sensitivity in the teeth, edema, ulcers and heartburn.

Bitter

Bitter taste is strongly cooling, strongly increases Vata, decreases Pitta, and moderately decreases Kapha. It can be cleansing to the taste buds as it causes a withdrawal reaction making them discharge excessive tastes that were overstimulated. It is a remedy for fainting, itching, reducing fevers and burning sensations. The bitter taste is found in herbs such as gentian root, dandelion root, fenugreek, and goldenseal as well as rhubarb.

Bitter taste taken excessively causes coldness in hands and feet, vertigo, emaciation; continued excessive use may damage the heart to cause anemia, low blood pressure or insomnia.

Pungent

This taste is strongly heating, moderately increases Pitta, mildly increases Vata, and strongly decreases Kapha. Because it increases Pitta, it can improve mental activity, appetite, and digestion as well as improve the taste of food. It helps eliminate excessive Kapha and is helpful for poor circulation, lessening blood clots, and edema, thus promoting the elimination of ama. Pungent is a taste not detectable according to Western concepts of digestive physiology. A pungent taste is prevalent in aromatic spices like ginger, cayenne, cardamom, and mint. It is also in coffee and tea. Excessive use of these beverages may aggravate the conditions described below.

Pungent taste taken too excessively causes burning sensation, dryness, weakness, fainting, tissue depletion, and can adversely affects the lungs and digestive tract. In moderation, pungent promotes proper weight, but excessive use will lead to congestion and constipation.

Astringent

This taste has a sedative and moderately cooling effect, moderately increases Vata, decreases Pitta, and mildly decreases Kapha. It is anti-inflammatory and promotes vasoconstriction, stops diarrhea, reduces sweating, aids in healing, and promotes the clotting of blood. Astringent is another taste not recognized by Western concepts of physiology. It is experienced in tree bark and resin-like myrrh and frankincense. It is also present in pomegranate, unripe bananas, and herbs such as turmeric, alum, and goldenseal.

Astringent taste in excess causes contractions, muscle tension, constipation, obstructs speech by drying the mouth, and may increase Vata based nerve disorders such as numbness, spasms, and pain.

Constipation is the main digestive system disorder and reflects any problems in the digestive tract. Only if our elimination is proper can we be healthy, fit, and energetic. For this reason, the section on constipation is the most detailed of the disease treatments.

According to Ayurveda, normal and healthy colon function is indicated by a lack of tongue coating (except for a normal thin white coating). One should have an easy bowel movement the first thing in the morning. The stool should float (if it sinks it indicates poor digestion and the accumulation of toxins).

Almost everyone suffers from an accumulation of toxins in the colon, evidenced by a coating at the back of the tongue. Toxins in the colon and constipation, however, cannot always be simply treated with purgatives or colonics. These can weaken the tone of the colon and breed dependency. Their action on the system is strong and often traumatic; it can unbalance other organ humor.

Symptoms of excessive use of colonics and purgatives include lack of appetite, excessive weight loss, insomnia, diarrhea or continued constipation, palpitations, anxiety, and vertigo or feeling faint.

The main cause of constipation on a physical level is dietary-eating food that is difficult to digest. It may also occur as the complication of a fever or infectious disease. Other factors include sleeping late in the morning, or not heeding the urge to go.

Our American life-style of getting up quickly and rushing off to work tends to block off the natural urge towards elimination. Sex in the morning causes apana, the downward moving air, to be weakened and can aggravate the condition. Coffee or tea in the morning may promote constipation, as they tend to be diuretic (drying). Our sedentary life-style and lack of exercise are additional aggravations.

Psychological factors behind constipation are insomnia, nervousness, stress, worry, grief, and fear, as well as any excess stimulation of the nervous system (like too much television). Medical factors such as being bedridden or taking too many drugs or medications (particularly diuretics) have their effect as well.

GENERAL TREATMENT OF CONSTIPATION

For any form of constipation that is not severe, first, improve the digestion with the right use of spices to normalize the Agni or digestive fire. Ginger is excellent in this regard but almost all spices can be helpful. Laxatives that tonify the colon or improve colon function, like psyllium or Triphala are safer and often preferable to short-term quick purgatives.

Castor oil, though its taste is hard to take, is probably the best herb for severe constipation because it is not as drying to the colon as bitter purgatives. It works well with ginger tea to balance digestive functioning on all levels. Laxative salts can also be helpful much like castor oil. Strong bitter purgatives like senna and rhubarb root are better for acute or severe conditions.

Acute constipation is evidenced by fever, thick tongue coating, severe bloating, gas, and severe abdominal pain on palpation. It usually indicates Ama, toxemia, or some kind of food poisoning (which may be caused by bad food combination). With these herbs fasting or a light diet should be followed for a few days, Care should be taken. However, if this pain is in the lower right abdomen. This can indicate appendicitis, in which case purgatives, though sometimes helpful, can be quite dangerous. In this case, women note any menstrual complications, which can also cause lower abdominal pain.

For chronic constipation, particularly in the elderly or in Vata types, make sure that the diet has an adequate intake of oily or bulk foods. These include dairy products, nuts, whole grains, and bran. Raw fruit and raw vegetables are ok if the digestive fire is strong. Many fruit juices are good, particularly prune, grape, and cherry, but not apple or cranberry, which can cause constipation. More oils or fats may be needed in the diet. Sesame oil is excellent, as is olive oil.

FORMULAS-TRIPHALA

The famous Ayurvedic compound Triphala is specific for chronic constipation. It is excellent for constipation in any of the three doshas, though not always effective in acute conditions. It is a great colon cleanser as well as a tonic and rejuvenating (rasayana) for the colon. Moreover, it nourishes the bones and nerves and improves the appetite. As a metabolic regulator, it will reduce fat in overweight conditions, while building the blood, muscles, and nerves in underweight conditions. The dosage is 5-15 grams once a day in warm water before sleep.

Triphala ensures proper absorption of the prana, or life force, from the food, which according to Ayurveda occurs in the colon. The colon is not just an organ of elimination but also one of digestion. Its proper function is necessary to provide adequate time. According to Ayurveda, the membrane of the colon (purihadhara kala) takes in the prana or vital force from the food, if it is functioning well, but takes in the apana or waste gases, if functioning improperly. Proper regulation of the colon, which occurs through Triphala, is one of the keys to health and longevity.

OTHER HERBS FOR CONSTIPATION

Aloe gel, 1-2 teaspoons 3 times a day, is another good general treatment for most types of constipation. Aloe possesses both cleansing and lubricating actions, though it is not as tonifying to the colon as Triphala. It is particularly good for constipation that occurs along with fever or along with delayed menstruation.

The Colon Tonic (no.5) is an improved form of Triphala, with a higher dosage of the main laxative in the formula, haritaki. It has a broad spectrum usage-with honey for kapha types, with cool water or ghee for pitta and with warm water for Vata.

In terms of life-style, it is important to arise at down (Vata time and colon time) and to empty the bowels. Often a glass of warm water or warm herbal tea will stimulate peristalsis. Yoga postures or a mild massage of the lower abdomen are helpful. Squatting, rather than sitting on the toilet, is more natural position for elimination and helps relieve blockages and spasms in the intestines that may inhibit normal evacuation.

A good breakfast, particularly of oily or laxative foods such as oatmeal with milk or ghee, may bring about normal evacuation if it has not occurred by that point. Or taking prune or grape juices may do the job. Cold food, like cold cereals with milk, can block normal elimination.

TYPES OF CONSTIPATION

Ayurveda recognizes three states of the colon: mild, medium, and hard according to our constitutional condition as Pitta, Kapha, or Vata.

• Those with a mild state of the colon tend to have a loose or oily stool. If they become constipated, any mild laxative such as warm milk or psyllium, will usually be sufficient. Constipation seldom becomes chronic. This is more characteristics of pitta tends towards oiliness.
• Medium state of the colon characterizes kapha. Stronger laxatives may be needed or more long-term usage of moderate laxatives, particularly combining Triphala, trikatu (hot spices) and some use of bitter laxatives.
• Hard or difficult state of colon characterizes Vata. Constipation is often chronic and difficult to remedy. Strong laxatives like castor oil may be necessary short-term, with a long-term taking of milder laxatives like triphala. Major dietary changes may be required.

Constipation is usually a Vata disorder, particularly when it is a long-standing condition or in the elderly. It may also be due to high pitta ( heat which dries out the stool) or high kapha (mucus congestion clogging the colon). Not uncommonly, it is an Ama or toxicity condition. Ama, undigested food, accumulates in the small intestine and is retained in the large intestine owing to blockage of the downward moving air (apana).

CHINESE VIEW OF CONSTIPATION

In Chinese medicine, acute constipation is related to fever and high fire that dries out the stool. It is similar to Pitta constipation in Ayurveda and similarly treated with bitter purgatives. Chronic constipation is related to a deficiency of body fluids with progressive dryness in the colon. It is treated with bulk and lubricating laxatives, such as cannabis seeds, and is like the Vata type.

SPECIFIC TREATMENT OF CONSTIPATION

1. VATA TYPE CONSTIPATION

High Vata is characterized by dryness in the colon, intestinal gas, abdominal distention and constipation. The tongue usually has a brownish coating at the back. There may be bad breath or the passing of gas, along with pain, tenesmus and anxiety. Headaches and light-headedness may occur.

Causes are wrong diet with too much dry or light food, irregular eating habits, smoking, taking drugs, excessive thinking, worrying, fear, anxiety, overstimulation of the nervous system, and old age. Constipation is involved in many Vata disorders including arthritis, neurosis, epilepsy, and paralysis. Treating constipation is a root treatment for many nervous system disorders.

TREATMENT

An anti-vata diet should be followed with proper spices for balancing digestion. Include adequate oils in the diet- sesame oil, olive oil or ghee- to insure lubrication of the colon. Adequate bulk should be taken as well, such as whole grains (oats is best) or bran. Beans, dry grains, cabbage family plants, mushrooms and other light or drying food should be avoided.

Spices to balance digestion, particularly asafoetida and ginger should be taken with food to alleviate gas and promote the downward movement of Vata.

Apply sesame or almond oil externally to the skin, with regular oil massage of the body, but not if there is severe bloating or distention. Sesame oil will lubricate the lungs through the skin and the large intestine through the lungs. Warm milk with a teaspoon of ghee can be taken as a laxative before sleep for mild conditions.

Take Triphala, 5-15 grams (1-3 teaspoon) in warm water before sleep. For stronger laxative action, the amount of haritaki can be doubled or triphala fried in castor oil can be used. For more obstinate constipation, particularly with disturbances of the nervous system, 1-3 teaspoons of castor oil can be taken before sleep.

Laxative salts like Epsom salt are good, 1-2 teaspoons before sleep. They moisten the stool and ease elimination. Lavanbhaskar powder is a good Ayurvedic formula using various salts, as it increases Agni and promotes elimination. Asafoetida 8 (Hingashtak) regulates peristalsis and has a mild laxative action.

Bulk laxatives like psyllium and flaxseed are excellent for mild conditions of Vata constipation. Psyllium husk powder,1-2 teaspoons in warm water before sleep, is the best and seldom causes griping. Aloegel is also useful as a lubricating laxative for vata. It may be a little cold for many Vata types so a small amount of ginger juice or powder should be added to it. Bulk laxatives are heavy and should be balanced by spices (asafoetida or ginger), so they do not cause congestion.

Typical Chinese formulas include Cannabis Seed combination as a bulk laxative and Major or Minor Rhubarb temporarily for severe constipation.

ENEMA THERAPY

Enema therapy (basti) is the main method for calming Vata and is specific for constipation. First, a cleansing enema is given, particularly when foul-smelling gas occurs. Use Vata-reducing herbs- Triphala, fennel, cardamom or calamus- along with a smaller amount of demulcents like licorice or sesame oil. Prepare about half an ounce of such herbs in a quart of water for the enema and administer it slightly warm. Follow with an oil enema consisting ½ of cup sesame oil in ½ cup warm water, held for a minimum of twenty minutes.

When constipation is accompanied by general debility or by the weakness of old age, tonic herbs can be taken as nutritive enemas. They can be taken in oil, like sesame oil, or as milk decoctions, retaining one cup of the mixture for at least twenty minutes like the oil enemas.

CAUTION

The presence of the stool in the colon upholds the earth element in the body, which is necessary for keeping the air element from riding too high. Excess purgation therapy can cause anxiety, insomnia, palpitations, fainting, heart pain, and other symptoms of high Vata. Again, one should proceed gently with Vata.

2. PITTA TYPE CONSTIPATION

Pitta constipation often occurs during the course or towards the end of a febrile disease. In Ayurveda, purgatives are contraindicated for new fevers but prescribed for old fevers. They are given after the fever is gone to clear out residual heat and toxins.

In Chinese medicine, purgatives are given during high fevers, as another method of draining the fever, but care is taken that the fever is ‘ripe’. Indications of a ripe, or firm, fever are constipation, distention, gas and strong abdominal pain.

Pitta constipation involves irritability, anger, thirst, sweating with body odor, and burning sensations in the rectum. It is characterized by a red tongue with a yellow coating and bad breath. The face may be flushed or red. There may be a headache or insomnia with violent dreams.

Causes include too much spicy, sour or salty food, and too much meat or greasy food. In constipation the hot attribute of Pitta is aggravated. Hot food, exposure to the sun or heat, or an inadequate intake of fluids are the main aggravating factors.  Pitta type constipation often involves liver dysfunction with congestion or obstruction of the bile. It is not simply a colon problem as it usually is with Vata. Detoxification of the liver may be necessary as well.

TREATMENT

An anti-Pitta diet should be implemented, avoiding too many oils, fats or sweets, which can overtax the liver. Release of anger and letting go of stress is necessary if constipation is due to emotional causes. Often warm milk and ghee or licorice tea will be enough to stimulate evacuation. In india a rose confection is used for this purpose. Only when accompanied with high fever and thirst will constipation be severe in Pitta constitutions.

Most bitter laxatives like rhubarb root and sesame can be used safely when this condition is acute. They also cleanse the liver. Otherwise bulk laxatives may be sufficient. Aloe gel combines both properties and can be taken 1-2 tablespoons before sleep. Taken on a regular basis, 1-2 tablespoons 2-3 times a day, aloe gel will usually prevent constipation in Pitta individuals. In severe cases, take aloe gel powder 1-2 grams before sleep, to which a little coriander or fennel can be added to stop griping.

Ayurvedic herbs include aloe, amalaki, rose, and psyllium. Formulas include Triphala (taken with ghee or aloe juice) and aloe herbal wine. For most Chronic or mild conditions 1-2 traspoons of psyllium husk powder in warm water before sleep is sufficient.

Chinese herbal formulas include Major or Minor Rhubarb decoration, according to whether the condition is strong or moderate. Typical Western herbs include rhubarb root, senna leaf (strong action) and barberry, yellow dock, cascara sargada (mild action).

PURGATORY THERAPY

Purgation therapy (virechana) is the main treatment for high Pitta (fire), because it cleanses heat from the small intestine and liver, as well as the colon. But, for this therapy to work, pitta must first be drawn into the gastrointestinal tract by the appropriate diet, herbs, oil massage and sweating therapy. Otherwise purgation may not be helpful.

Purgation is an important way of eliminating heat and toxins from the body. It purifies the blood as well as the digestive tract. It drains down the excessive fire rising upwards that occurs in infectious or delirious conditions of the head and brain.

Purgation is an important way of eliminating heat and toxins from the body. It purifies the blood as well as the digestive tract. It drains down the excessive fire rising upwards that occurs in infectious or delirious conditions of the head and brain.

3. KAPHA TYPE CONSTIPATION

Kapha constipation is usually due to the system being clogged with mucus. There will be heaviness, lethargy, tiredness, and other signs of high kapha. Stools will be copious, whitish or, with phlegm. The tongue will be pale and fat with a white or mucus coating. The abdomen may be bloated, along with a feeling of dull pain and there may be edema in the lower abdomen as well.

The main cause is sluggishness or congestion of the colon. Provoking factors include too much heavy or mucus-forming foods, excessive sleeping during the day, a sedentary lifestyle, and other kapha-increasing actions. It can also occur as a complication of Kapha-increasing (phlegm) disorders in the upper body and stomach and respiratory disorders with excess mucus draining down through the digestive system. Hence while treating the constipation, other anti-kapha therapies like expectorant or emetic therapy should be considered as well.

TREATMENT

Follow an anti- kapha diet by avoiding heavy, constipating food including sugar, cheese , yogurt, bread, pastries, potatoes, and pork. Fasting is good, for one to three days or longer. Increased physical and mental activity is needed, more aerobic exercise and less sleep.

Light laxative and purgative herbs are indicated. Bitter laxatives can be used in acute conditions like aloe, rhubarb root and senna . Such herbs also helps remove fat and reduce weight. Hot spices, ginger , cayenne and black pepper are needed. A good formula is 3 grams of powdered rhubarb root along with 2 grams of dry ginger, taken in one cup of warm water before sleep.

Bulk laxatives and laxatives oil should not be used as these increase Kapha and will promote stagnation. Cleansing enemas with spicy and expectorant herbs such as ginger, calamus, and bayberry are also helpful.

Ayurvedic formulas include Triphala 2-6 grams along with Tritaka 1-3 grams , taken with aloe juice or warm water before sleep, or the digestive stimulant (no.1) with the Colon Tonic ( no.5).

Vrittis simply defined as the different thoughts that spring up and fluctuates in our mind that disturbs in the medium of consciousness. For instance, In the whole day, you not only enjoying the present moment fully but you are also thinking about the past or imagining the future days. Something comes up in your mind every minute.

According to the definition of yoga by Patanjali Yoga’s sutras, self-realization can be realized only when the chitta is released from the burdens of vrittis. Chitta vritti nirodaha means calming the mind through the meditative techniques of Patanjali yoga.

There are five functions of the mind (or five vrittis) to assist in the mechanism of working of the mind. They are:

1. Pramana (Valid Cognition)
2. Viparyaya (Misconception)
3. Sleep (Nindra)
4. Imagination (Vikalpa)
5. Memory (Smriti)

Five Vrittis

Pramana (Right knowledge/Valid cognition)

Pramana simply means the source of right knowledge obtained from three principles; direct experience,  knowledge from the testimony and inference.

• Direct Experience:  Here, it involves five senses. This can be acquired from your own perception either learning from the environment or from the formal education.
• Knowledge from the testimony: It involves spoken and written word of past or present experts. You can learn the truth directly and you can derive knowledge and understanding.
• Inference: One or more observation with valid logic is done to understand the things of ourselves.

Viparyaya (Wrong knowledge/Misconception)

It is defined as the false or incorrect knowledge based on the unworthy appearance of that object. Sometimes there are instances where we base our knowledge on the misconception.

Vikalpa (Imagination)

Imagination is an idea that creates in our mind. We imagine due to various factors like past experiences, dreams, words, concepts. For instance: if you think you can do anything and you are amazing and capable then we live our life believing this. However, if you think you are useless, failure then you will not able to do anything in your whole life. So the function of Vikalpa can influence you so deep either causing suffering or happiness.

Sleep (Nindra)

Nindra can simply defined as the state of emptiness and deep sleep. We all know the importance of good sleep for our overall health. One poor night sleep, or suffer from insomnia, disturbed or not enough sleep can negatively impact our mood and make feel dumb the whole day. A deep sleep is when we overcome the heaviness and do not perform any kind of activities at the present moment. Sleep is common activity for the mind.

In deep sleep or nindra, the mind is totally unconsciousness.However, we can also experience deep sleep consciousness. This is much relaxed and light.

Smriti(Memory)

The fifth part of vrittis is known as Memory or Smriti. Simple, memory is the recollection of experienced objects. All the experiences we acquire with the conscious mind leaves an impression on individual and stored as memory. So this impression leads to suffering or freedom which should be controlled by state of yoga.

The memory influences the activities we are performing so it can affect us in different froms either in positive way or in negative way.

To practice the cycle of inhaling and exhaling, this article outlines the Top 5 Pranayama for Beginners (5 types of breathing exercises).

What is Pranayama?

Pranayama is the practice of breath regulation and is often practiced with yoga and meditation. In Sanskrit, ‘prana’ means life energy, and ‘yama’ means control so pranayama is often referred to as energy regulation. Pranayama is the first practice that all yogis must master. Each breathing technique has benefits of its own with different physical, emotional, and spiritual benefits.

The goal of pranayama is to connect body and mind. It also supplies your body with oxygen. In Pranayama for beginners, let your body be still, let your nerves become quiet. In this stillness and quietness, just feel your natural breath. You have to practice pranayama daily to direct your energy throughout the body. When your prana is strong throughout the whole body then u are connected to your inner self and the Universe.

How Should I Sit?

Correct posture is a must for pranayama. The upper body should be completely straight and erect-head, neck, and back are in alignment. You can either sit on your knees in vajrasana or sit cross-legged in the lotus position. The hands are resting on the knees. The eyes are closed. The body remains motionless during the practice. The goal is to elongate the spine and keep the crown elevated.

How long should I Practice breathing for?

At first, try to practice for 1-2 minutes and see how you feel. Once you feel comfortable with this time, you can increase the time slowly. There is no limit of time, it’s just your own experience.

1. Natural breath

Natural breathing is generally breath awareness. This is the breath you take when you aren’t trying to breathe or change anything. It is relaxing, soothing, and can be practiced at any time. It is also the basic starting of meditation.

For a few moments, sit in a comfortable position with your eyes closed. Just be aware of the breath and feel the inhalation and exhalation. Try to notice if your breath is shallow or deep. Be aware of the sound, temperature of the breath. Feel the physical sensations throughout the body while inhaling and exhaling. Focus on your breath and let the mind be calm. Be aware of the overall state of being.

Natural breathing practice can also use at any time to help you relax and release stress.

2. Kapalabhati

Kapalabhati pranayama is considered an internal purification practice. This term comes from the Sanskrit word kapal, meaning “skull,” and bhakti, meaning “to shine.” It is more active and fiery than dirgha and ujjayi, so you will feel a surge of energy afterward.

Kapalbhati strengthens and stimulates the digestive system and abdominal muscles so great for toning the abdomen. It is great for clearing the blockages in your respiratory system, treats cough and cold and clears out the sinuses. Practicing kapalbhati also helps to relieve gas, heartburn and constipation.

Kapalbhati also stimulates the chakras of the face and the third eye. Chakras are activated y practicing kapalbhati in proper way.

Sit comfortably in a meditative position with your eyes closed. Relax your entire body and take a few deep breaths to settle in. Place one hand on your solar plexus, just above your abdomen. Inhale deeply through your nostrils, letting your belly expand into your hand. Exhale forcefully through your nose, squeezing your abdomen in. Let your lungs fill up naturally with each inhale, then exhale sharply again. Repeat this pattern of quick inhales and forceful exhales at a steady pace for 20 cycles. Focus primarily on your exhalation. With practice over a few days, the inhalation and exhalation will become smooth and automatic.

3. Nadi Sodhana

Nadi sodhana is a type of alternate nostril practice. It is a breathing technique that helps to clear the energy channels and thus calming the mind. In yoga, the nadis are subtle energy pathways throughout the body so if you breath through different nostrils, you cleanse and balance the right and left hemispheres of the brain. It is also known as Anulom  Vilom Pranayama.

Make yourself comfortable with your spine erect and shoulders relaxed. Take a few deep inhales and exhales on your mat. Create Vishnu mudra with your right hand and bring it up to your face. In your first inhale, Block the right nostril with your thumb and inhale through the left nostril. Then close the left nostril and exhale through the right side. Again inhale through the right side and, then close your right nostril and exhale through the left.

Repeat this breath in proper way for 2 minutes. If your want more slowly you can increase time and  practice up to 10 minutes. Enjoy the meditative experience. This breath calms your mind and helps you to concentrate on a deeper level.

4. Simha pranayama

Simha pranayama( lion`s pose) is a breathing exercise in which posture has resemblance of sitting lion, hence the name. This pranayama improves circulation, boost the immune system and also relieves facial tension. It also stimulate your throat and upper chest.

Find the position to sit in like vajrasana posture, sitting on your heel or half-lotus posture, or sitting cross-legged pose. Take a few deep breaths to cleanse the lungs and sinuses. Inhale deeply and on your exhale, lean slightly forward, open your mouth, and stick your tongue out making a “haaaa” sound with the back of your throat. Bring your eyes up to your third eye and stretch all the muscles in the face as you exhale. Perform this lion’s breath for 5 rounds then pause and notice how you feel. You can practice at any time like meditation or before the asana practice.

5. Ujjayi Pranayama

This is the common breathing technique where you construct the back of your throat to create a gentle hissing noise. It is also said as ocean breath as ujjayi creates the sound as if you are echoing the ocean through your breath. Thus sound calms the mind and increases the concentration.

To practice this pranayama, come into a seated position on your mat close the mouth, and constrict the throat (the glottis). Make a short exhalation and then start inhaling slowly and rhythmically one long and unbroken inspiration. Allow the air to pass through the constructed throat, creating a friction sound. As you repeat, explore making the sounds softer. Concentrate on the sound and the sensation in the back of the throat.

This pranayama should be performed slowly for several minutes. This breath is especially stimulating and cleansing for the throat chakra. You should practice for at least 5-10 minutes during a sitting period.

All these pranayama exercises are suitable for advanced yoga as well as for beginners. You must notice how you feel before, during and after a session. Connecting to your prana can be a truly eye-opening experience.

Meditation is a journey into Nirvichara (silence). It’s a journey of the self, throughout the self, to the self. Meditation is one of the organs of Yoga. It is the final tool or key for the entire journey of yoga. Yoga is more about Meditation. The physical practice is the vehicle for meditation and meditation is a vehicle for Yoga or Samadhi. There are no types of Meditation, just the pathways or techniques for meditation. There are thousands of techniques for meditation. Among the eight limbs of Patanjali Yoga, the first five limbs, already described, are external (bahiranga) and the remaining three are internal (antaranga). The internal ones are: dharana, dhyana, and Samadhi. These three constitute the tripod of meditation yoga.

1. Dharana

To fix the Chitta (mind) to a particular location is called Dharana. This word has been derived from the Sanskrit verb root dhr, which means ‘hold’. The place to which the Chitta is bound may be internal or external. When it is internal, it may be a chakra inside the body like the ajna-chakra (the spot between the two eyebrows) or some tissue, organ, or limb of the body. When it is external, it may be the image of a deity, a crystal, a colored or a black or a white spot, or any other external object. Maharsi Patanjali has defined dharana in one of his aphorisms.

2. Dhyanam

Having fixed the chitta to a particular location, the yogi’s mind remains busy with a single thought which continues to be one alone and which becomes continuous and uninterrupted. The single thought may be likened to the continuous flow of oil when poured from one container to another. Maharsi Patanjali has defined dhyana, as has been outlined here.

The word dhyana has been derived from the Sanskrit verb root dhyai, which means ‘to think’ to contemplate, to meditate on, to call to mind’.

Some Yoga Schools use the term bhavatta dhyana (transcendental dhyana). Such a use does not conform to the usage in classical yoga, however. There is a thought in dhyana, although single and continuously flowing. If dhyana transcends thought, it is not Dhyana at all (It is Samadhi). Of course, ‘meditation’ is a word that is not equivalent to ‘dhyana’. Meditation may be transcendental, but not dhyana.

Patanjali has used the word pratyaya in his aphorism. It contextually means ‘conception, notion or idea’. What flows in dhyana is one idea.

3. Samadhi

The word Samadhi has two prefixes, namely, sam and. It is derived from the Sanskrit verb –root dha. It means ‘to place, to put, to hold or to fix together’ and may mean ‘joining or combining with’. Here we introduce the word dhyeya. What is meditated on is dhyeya. It is the idea or notion on which dhyana is done. It is the object on which one meditates. Patanjali’s definition of Samadhi is stated here: When the contemplation shines forth in consciousness as the intended object on which one meditates.

We may discuss the topic of Samadhi in two stages, the initial and the final. The initial ones are with seed (sabija) or with support (salambana) whereas the final ones are without seed (nirbija) or support (niralambana). Samapatti is the Samadhi with seed. The word means ‘to be like that’. According to Patanjali’s definition, the rajas and tamas whirls of mind being dwindled, and the citta being crystal clear, with reference either to the knower or to the process of knowing or to the object-to-be-known. The citta attains samapatti by acquiring the form of one of these three, being tinged by one of these three.

The dhyeya (the object meditated upon) is gross in the deliberative (savitarka) and super-deliberative ( nirvitarka) samapattis whereas it is subtle in the reflective (savicara) and super-reflective (nirvicara) samapattis. The subtle dhyeya is one of the five tanmatras.

In the savitarka samapatti, distinctions among the world (sabda), intended-object (artha) and the idea (jnana) are maintained and the citta becomes one with each of them. While in the nirvitarka samapatti, the yogi’s citta gets rid of the word and the idea and becomes identified with the intended object.

In the savicara samapatti, the place (desa), time (kala), and cause (nimitta) of the subtle dhyeya are distinguished and the yogi’s cittas become one with each of them. In the nirvicara, samapatti, the yogi’s citta makes no distinctions of the place, time, and cause of the subtle dhyeya and becomes one with the subtle dhyeya only.

All four types of samapatti, described here, are with seed (sabija). Patanjali names them as sabija Samadhi. The savitarka and savicara types of Samadhi are savikalpa whereas the nirvitarka and nirvicara types of Samadhi are nirvikalpa. The sabija Samadhi is otherwise known as samprajnata Samadhi and the nirbija Samadhi as asamprajnata Samadhi. In the latter, the citta rests in the purusa.

In the nirvitarka and nirvicara samadhis which are devoid of vikalpas (distinctive deliberations and reflections), the dhyeya is gross and subtle, respectively. It is the dhyeya that serves as the support. In this meditational state, the whirls of mind (cittavrtti) do not completely cease to be. And hence this Samadhi is sabija. There is some sort of cittavrtti since there is awareness of the yogi on his identification with the dhyeya. The emerging cittavrtti is the seed (bija) that still remains.

By the efficient and prolonged practice of nirvikalpa Samadhi, the refined intellect (prajna) of the yogi realizes the Truth Maharsi Patanjali uses the term rtambhara prajna which also generates samskaras, albeit begin in nature. As usual, these samskaras are also imprinted on the karmasaya, the reservoir of an instrument (antahkarana) of the subtle body. The samskaras produced by the ttambhara prajna antagonize and uproot the other types of samskaras that already lie in the karmasaya. The other types of samskaras are rooted in the five klesas (avidya, asmita, raga, dvesa, abhinivesa). Thus the klesamula samskaras are erased and their place is occupied by the rtambhara prajna samskaras.

Through sustained practice of the higher type of Samadhi, the yogi develops vairagya ( freedom from worldly passion; the freedom from all worldly desires) and anasakti (non-attachment). This results in the complete erasure of all traces of the rtambhara –prajna samskaras. Thus the citta has either seeds or roots of vrttis( whirls). This Samadhi is nirbija ( seedless). This is the culminating state of yoga, in which the yogi’s purusa ( self) is detached from prakriti (the primordial nature) and attains kaivalya ( the liberated state of isolation).

Samyama

The yogic processes of dharana, dhyana, and Samadhi, done together at a time, are known as samyana. This samyana is very important in yoga. In most cases, it is samyana that a yogi practices instead of dharana, dhyana, or Samadhi, practiced separately.

If you want to learn about meditation in detail, Join us at Himalayan Yoga Academy in our Meditation Courses in Nepal. We offer various courses like yoga teacher training in Nepal, singing bowl courses, reiki training, Ayurveda Training, and many more. Also, we provide a special meditation package (42 Hours) which will provide you insight into details of the pathways of meditation, meditation techniques, and many more.

We present an article on Kirtan and the power of Devotion. Chanting is a rhythmical repetition of a prayer, sound, or word that can express devotion, gratitude, peace, and compassion. By chanting, it connects us symbolically and physically to nature and all other living beings. Bhakti Yoga is defined as a path of devotion. It is the practice of concentrating one`s mind, emotions, and senses on the Divine. The ideas and practices of Bhakti Yoga originated throughout India from the 12^th to 18^th century. Bhakti marga is a part of religious practice in Vaishnavism, Shaivism, and Shaktism. The motive of bhakti-yoga practitioners is to attain oneness with the divine and to utilize the energy through faithful devotion.

Bhakti yoga means ultimate surrender to the divine. Its goal is to revive that state of pure consciousness and enter into the divine world. Bhakti is a very deep, pure, beautiful, and intense emotion of love of the devotee for the divine. Bhakti yoga is also about the union with universal energy or universe. It includes all religions by not specifying one particular object of devotion. It is a celebration of universal consciousness and the Divine in everything. Kirtan, the act of praising or chanting words, names, or mantras, is done in bhakti-yoga to enhance an individual’s practice.

Although this practice is the simple one but the spiritual process of chanting leads us to connect within ourselves and the Divine.

Throughout the chanting, you consciously immerse yourself in the flow and atmosphere of prayer and slowly move into its meditative state. Chanting is widely practiced to cope with negative and stressful emotions. By chanting we express our emotions into our external voice. Kirtan is a devotional practice like chanting the name and glories of God. It includes levels of music, singing, and rhythm to reach across infinite space-digging into the heart’s deepest well and the universe by permeating vibrations. Kirtan is vessel that can hold love, union, longing, separation, lust, despair, mourning, and anger. The heartbeat and vibrations increase when chanting. The sound strongly resonates with the human body. The sound is absorbed by every cell and organ of our human body not only ears.

Chanting reminded us of our humanity as chanting in a group allows for all voices to become one. Each individual has a different story but through chanting, we can become a unified voice and be reminded of our humanity. Kirtan doesn’t differentiate any boundaries. Kirtan is an offering, a gift to the great one who has given us everything, and to whom we can give nothing in return but our loving remembrance.

Here are some points that you should know if you are new to chanting and kirtan

Chanting Has Multiple Meanings

Mantra is often chanted to bring peace to the mind and it releases positive energy. Chanting mantras is an ancient practice that calms your mind and soul. It brings a greater concentration to the present moment and lessens our attention to the continuous stream of thoughts.

Mantras connect us with the present and make us to fall in love with the present.

Mantras have the unifying power that can’t be denied. As it allows the words and feelings to become unique to you. Chanting mantras could be a powerful way to connect with the divine. Repeating the words or phrases is to engage in Kirtan. It may have various meanings to various people.

It’s Okay to Feel Uncomfortable Singing in a Group

You may feel uncomfortable either singing in a group or singing alone. It’s normal to be in a discomfort zone as you’re not the only one being discomforted. Slowly you will be used to and get out of the discomfort zone and then you can experience something beyond your being.

When chanting its only you. You influence it as it influences you. So it need a active participation from both sides.

Practice Chanting Like You Practice Asana

You need to find someone you feel comfortable with, to guide chanting. Like when you first started your asana practice, you likely had to find the right teacher.

To learn asana you practice it completely with effort so make sure you also drown in the feelings and words while chanting. They should be simple enough for you to repeat over and over again. There is a saying practice makes man perfect so the more you chant more you can chant perfectly.

You don’t have to get the words right

Sanskrit is a sacred and most ancient language that has a specific meaning in each syllable. It is an entirely different language with various sounds and phrases. Many of us are familiar with Western practices so they don`t know much about Sanskrit. So in the beginning it’s hard to chant Sanskrit words but it`s better to know that you are not alone in this discomfort. Just go easy on yourself, slowly you will be used to it.

If you don’t pronounce well, chant much slower and slower until you do. Your wrong pronunciation won’t hinder you from your ability to connect with its devotional teachings. The words mean something unique to you. It is your body that needs the vibration. So practice and repeat the words releasing the positive vibration.

You Don’t have to Understand What You’re saying

The main motive is to focus on how you feel when you chant. It’s fine if you don’t know the words you are saying. Kirtan simply means forgetting about yourself and surrendering to the divine or something great so just feel the words and vibration all over the body and connect with the divine and inner self.

Final Tips for Kirtan and the Power of Devotion

Kirtan and chanting is more about surrender. It is an best way to heal through vibrations, sounds and breathing. When chanting mantra, every mantra has its own properties, vibrations and uses. So it is Important to select the right mantra

You don’t have to know everything about what you are chanting. You just have to feel the words and vibrations. It is a deeply personal experience that manages to connect you with everyone else in the room. It is personal and global simultaneously.

It’s not necessary to stress or feel discomfort just chant with all your heart. Be open and free. Discover more of what is possible and access that which already resides within you. You can do much more than you think and you can do much more than you know.

Mountain pose, called Tadasana in Sanskrit, is a classic pose that acts as the foundation of all standing yoga poses. This is one of the wonderful asanas providing a great advantage with ever-increasing movement. The sequence lends itself to learning Pranayama, mudra, and bandha as they can be applied in ever-increasing layers of deepening concentration once the sequence is memorized. It offers a wonderful opportunity to practice the poet Kabir’s words-

“Entering into your own body and have a solid place for your feet.”

It is a lovely sequence to watch, as it resembles the ideal common also to the Chinese meditation in movement form of Tai Chi Chan, which undoubtedly reached there from India via Tibet. Some believe they may share common roots. Indeed when Krishnamacharya studied with his teacher of seven years, Ram Mohan Brahmachari, they lived in the Lake Manasarovar region of Tibet.

Although Krishnamacharya`s student BKS Iyengar calls tadasana mountain pose, the master rendered tad as “Palm Tree” done on the tip toes with arms overhead in an outward fingerlock.”

“When the supreme truth is realized, the mind goes away. Who knows where, and who knows how vasana or mental conditioning, karma, and also joy and despair disappear.

The Yogi is then seen to be in a state of continuous and unbroken meditation, firmly established in adamantine meditation or samadhi, like a mountain.”

In contrast, Krishnamacharya rendered tad as a “straight tree” My teacher, Paul Copeland, said that the master’s use of English with him was colorful, descriptive, and very full of imagery. He often referred to this “straight tree” as a palm tree moving to the gentle breezes of the ocean. The Palm Tree is a common tree native to the coastal regions of India and the tropics. It is a long slender tree that manages to survive despite its sparse root system.

In a standing position, our bodies are like palms, in which we have a small support base relative to our larger upper body. In moving through this Vinyasa, we mimic the gentle swaying motions that this tree makes in response to the wind currents. The Palm Tree is an excellent form in which to learn smoothness in the Vinyasa format of flowing movement and breath symmetry. With Practice, the student can learn pacing, conservation of breath, spinal flexibility, and most importantly, concentration.

Krishnamacharya’s completed Tadasana posture is a balancing pose done with the arms outstretched overhead, fingers in outward finger lock that draws the abdomen into a mild Uddiyana bandha, chin down in Jalandhara bandha, feet together with the heels lifted.

The first components of movement free the shoulders, wrists, and upper back. The middle sequence works the mid and lower back as well as the hips and inner thighs. And the final sequence of movements goes to the extremes of hips, shoulder, and spinal flexion and extension. This sequence is of fundamental importance in preparing you for full forward and back bending.

Of foremost importance in doing this Vinyasa is to maintain an awareness of breath so that it is continuous throughout the sequence. Only when breath is held is there the likelihood of strain and pain. Breath is the warning sign that can protect us from harm. This sequence is especially beneficial in learning the limits of natural range of motions. Thus it forms the basis of all other standing postures.

The importance of this initial position, Samasthiti “standing stable” with the feet apart, is that it points to the core of our being. It is the path to the central essence of being human. Just standing steady in your inner being. When in that place, there is another presence that one begins to notice. That Presence signals that you are never alone.

“Sri Bhagavan explained that God means Samasthiti- that is all that is, plus the Be-ing- in the same way as ‘~O’ means the individual plus the Being and world means the variety plus Be-ing. The Be-ing is in all cases real.” This is the central teaching of Yoga as non-dualism. There are very few expressions of this highest level of Yoga. Among them is the story of a sage and his son.

Seed and Tree story Svetaketu and Uddalaka

The Chhandogya Upanishad (part VI, chapter XI, 1-3) is a dialog of the teaching of the sage Uddalaka and his son Svetaketu. “If my dear, someone were to strike at the root of this large tree it would bleed but live. If he were to strike at the middle, it would bleed but live. And if we were to strike at the top, it would bleed but live. Pervaded by the living self, that tree stands firm, drinking in again and again its nourishment and rejoicing. But if life leaves one of its branches, that branch withers; if it leaves a second, that branch withers, if it leaves a third, that branch withers. If it leaves the whole tree the whole tree withers. In exactly the same manner, my dear said, “Know this: this body dies, bereft of the living self, but the living Self dies not. Now, that which is the subtle essence- in it all that exists has its self. That is the truth. That is the Self. Thou art That, Svetaketu.”

“The world is not other than the mind is not other than the Heart; that is the whole truth.” So the Heart comprises all. This is what is taught to Svetaketu by the illustration of the seed of a fig tree.

Contemplation (Dharana)

                     “Be strong then, and enter into your own body;

                       There you have a solid place for your feet.

                       Think about it carefully!

                        Don’t go off somewhere else!

 Kabir says this:

                           Just throw away all thoughts of imaginary things,

                           and stand firm in that which you are.”

Direct your auditory attention to your breath sounds and your visual attention directly in front of you. One exception for Visual gaze is during spinal twists in which you will look as far as possible at eye level. The other exception is during beck bends when your gaze is upon a spot directly above you.

Precautions

Anyone with low back pain, or sciatica, or in the last trimester of pregnancy should modify the forward bend (steps 11-13) and bend their knees (step 16). If this is still too strenuous (for instance, for those with acute sciatic pain), keep your torso at a 45-degree angle instead of parallel to the floor. Read the instructions carefully before practicing this sequence.

Instructions of Tadasana (Palm Tree)

1. Starting position- stand erect with your feet slightly apart and your arms relaxed at your sides. Close your eyes and contemplate the image of a palm tree swaying naturally from the motion of a breeze. Allow your body’s natural, gentle rocking motions to occur spontaneously. Contemplate the stillness underlying the motion. This is called Samasthiti, standing steady. Open your eyes and continue to breathe deeply.
2. INHALING as your arms sweep outward and upward while looking up to an upward namaste. EXHALING, look down as you interlace your fingers and turn your palms into an outward finger lock.
3. INHALE as you lift your heels to balance on your toes, coming into Palm Tree Pose (Tadasana). Exhale, lowering your heels. Inhale and stretch up from your waist with your feet planted.
4. EXHALE, while maintaining the length in your sides, bend to your right. Press your hips to the left while your arms reach to the right.
5. Inhale as you return to the erect centered position.

EXHALE, bending to your left side. Let your hips move to the right as your arms move to the left. INHALE as you return to the center.

• EXHALE, twisting your torso to the right, squeezing your thighs to maintain a straight line from hands to the feet. Tilt your head up to look to the back of your hands.
• INHALE, returning to center, head and eyes level. EXHALE, twisting to the left, tilt your head upward, stretching your arms outward. INHALE, returning to center
• EXHALE, lower your arms palms down to shoulder height. Then INHALE, rotate the shoulders outward so your palms turn up.
• EXHALE, twist to the left, gaze at your thumb, while maintaining a straight line across your arms. INHALE, returning to center position. EXHALE and twist to the right, looking at your thumb.
• INHALE, return to center while bringing your hands overhead in an outward finger lock.
• EXHALE, pressing your pelvis backward to elongate your spine as you come to Half Forward Bend (Ardha uttanasana).
• INHALE, open your arms straight out from your shoulders, with your palms down.
• EXHALE, sweep your palms together aligned to your back in an outward Palm Salute.
• INHALE, initiate an upward movement from your hands returning to standing with your arms overhead shoulder width apart.
• EXHALE, reaching forward from your chest as you extend your hips backward into a full forward bend. Place your fingertips along the line of your toes, bending your knees if necessary. INHALE, stretching your head and chest forward elongating your spine.
• EXHALE lower your head toward your shins and press your palms toward the floor coming to a full forward bend (Uttanasana). While keeping fingertips fixed to the floor, repeat inhaling up and exhaling downward twice more, progressively bringing your forehead closer to your shins.
• INHALE reaching outward to pull yourself up, returning to erect standing arms overhead.
• EXHALE, spreading your arms outward and behind your back then interlace your fingers while pulling your shoulders and go into a lifted backbend looking overhead.
• INHALE, squeeze your shoulders and go into a lifted backbend looking overhead.
• EXHALE bending forward while pulling your arms away from your back. An option is to stay in the pose for three full breaths, while allowing gravity to deepen your stretch.
• INHALE returning to standing erect.
• EXHALE round your shoulders forward to bring your palms together behind your back into a reverse Namaste.
• INHALE pulling your shoulders together to flatten your hands, expand your chest to look upward.
• EXHALE twisting to the left, squeezing your shoulder blades, while bringing your head level.

Inhale returning to center.

Exhale reverse twist to the right side.

Inhale returning to center.

• Exhale lifting your chest and firm your buttocks as you backbend and look upward.

Inhale returning to center.

• Exhale coming into a gentle forward bend dropping your head.
• Inhale return to center standing position.

Exhale lower your arms to sides, while stretching out your fingers.

Inhale bring your palms to Namaste gesture at your heart. Stand in a comfortable, stable position and observe the benefits of the sequence. Take six full breaths, and then lie down to rest for one to two minutes in Savasana.

Notes to polish your practice

Concentrate on developing this Vinyasa gradually by first memorizing the sequence. It is suggested that you memorize it in segments until the entire sequence can become a flow. The next step is to deepen your pranayama extending the length of the breath with every motion. I recommend that you break down the series learning a few lines at a time. You may want to learn only half the series, ending at pose 14 instead of the entire series. Once you can repeat half the series from memory then you can continue to learn the remainder of the Vinyasa.

Two poses awkward posture is reverse Namaste. As an aid in reversing your hands, round your upper back and turn your elbows forward as you rotate then as option is to grasp your forearms behind your back with your hands gradually moving closer to your elbows. This will help to keep your chest expanded and develop your upper back strength.

Benefits of Tadasana ( Palm Tree )

This Tadasana Vinyasa is a beautiful and graceful sequence composed by Krishnamacharya for Paul Copeland, MD to research the physiological benefits of Yoga practices. I find its practice continuing to deepen as I have persisted with it for 30 years. It is simple yet elegant; when done repeatedly with breath symmetry, it balances Vata dosha, promoting regularity of breath and a calm mind.

Many Vata conditions benefit from this practice. Some include CFIDS- chronic fatigue immune dysfunctions syndrome, body aches, joint pain, and even chronic conditions of the skeletal system like arthritis, and spondylitis (a condition in which the bones fuse sometimes with scoliosis and or kyphosis or hunchback). 

There is a story about the fourth-century Coptic Christian monk, Apa Bane, founder of one of the first Christian desert monasteries south of Cairo, Egypt. His name means “Father Palm Tree” Possibly the saint received this epithet after entering the monastery because of his Kyphotic appearance which reminded them of a palm tree resisting a desert storm. He lived as an ascetic, ate only in a standing position in his dark cell, and slept leaning with his chest supported by a wall erected for this purpose.

Perhaps he had difficulty rising after sitting or lying and therefore adopted the habit of eating and sleeping in a standing position. In any case, we can assume that the saint did not recognize his stiffness as a disease but assumed it was a fate put upon him by God, which contributed to his unique way of asceticism”. The skeleton of a person with his condition does indeed resemble the lines of growth of the palm tree.

When done first thing in the morning, it is a gentle way to warm up spine and prepare for more difficult for more difficult practices. With practice, you can learn to decompress every segment of the spinal column with this sequence. The movements are coupled with lateral flexion, which can promote increased circulation to the spinal disc. It is an ideal sequence for adolescents as it can facilitate erect posture and optimize height. The practice increases the postures of self-esteem. Who can say which comes first the posture or the esteem? It also lessens the tendency for mild scoliosis curvatures to become greater during developmental years.

It can stand alone and be a wonderful way to harmonize breath and motions. I particularly enjoyed doing it for three or up to ten repetitions as a way of deepening my breath and beginning to connect to the primal field of the life force Uddalaka speaks of. When done for more repetition . one can begin to deepen and lengthen the Pranayama and add steadiness of eye gaze, Drishti.

Himalayan Yoga Academy is delighted to present an essential article on the Ayurvedic Care of Children. Ayurveda considers that the proper care of children is the foundation of health both for a person and for a culture. The best way to judge a person’s health is to see how they grew up as a child- the diet, exercise, and way of life that they followed. The best way to judge the health of a culture is to see the health of its children and how it raises children. By this standard modern culture is in trouble. Our children are raised on artificial food, mass media impressions that are often distorted, and spend too much time alone or without proper parental supervision.

One of classical Ayurveda’s eight main branches is pediatrics. Disease propensity in life is created by the lack of understanding and care for the unique constitution of the child. An ancient Vedic verse states, “The One God has entered into the mind, born at first, he plays within the child.” This Divine Child is worshipped in India as the infant Krishna. This was a way of bringing out both care and understanding in the parents. Krishna, though a Divine incarnation, was portrayed as a young boy stealing butter so that parents would recognize the divinity even behind childhood pranks and treat children with the proper care.

It is important to determine the Ayurvedic constitution of your child. An ayurvedic diet and lifestyle should be prescribed accordingly. The same diet is not good for all children, any more than the sane education is. Without understanding the unique nature of an individual- and that of the child may be different from that of the parent- we are likely to impose a restrictive or inappropriate pattern upon them. This makes it difficult for them to discover who they are and what their real needs may be. We can also examine childhood as a whole from the Ayurvedic perspective.

The Stage of Childhood

The stages or seasons of human life have their own particular nature and needs. The age of childhood, being the formative age, is the most important. It is more uniform in different people, races, and cultures, as children are children wherever we find them.

Childhood is the stage of life in which kapha, the biological water humor, predominates. Water is the formative element, the origin of life, and is responsible for growth and development. As children are producing new tissues, new water as it were, they will also produce more mucus as a by-product. More mucus indicates poor digestion, which allows phlegm to accumulate rather than new tissue to be built up.

Kapha For this reason, children mainly have diseases of excess mucus and suffer most from disorders involving the lungs, ranging from the common cold to bronchitis and pneumonia. These are Kapha diseases in Ayurveda. Though children may be individuals of any of the three doshas, the state of childhood will keep Kapha at a higher concentration. Therefore, with all children, we must be careful to keep the level of mucus in the system from becoming too high.

Dietary Considerations For Children

Generally, children should have an even diet, avoiding too many sweets, strong spices, overly sour food, or too much salt. A diet of whole grains and complex carbohydrates promotes a calm and harmonious child. It is easy to pervert the taste of the child and such a condition can take years to correct. Tasty foods, used as a substitute for parental love and care, warp the child’s sense of affection.

Yet, children need foods that are building and most of these increase kapha. We cannot simply treat children by putting them on a water-decreasing or mucus-reducing diet because this will not afford them adequate nutrition for growth. In this regard, dairy products and sugar are good for children if taken in the right way. According to the sages of ancient India, milk is an ideal food for children when taken properly and balanced with the right spices.

Dairy Products and Children

For proper growth in children, strongly nourishing foods are needed, including adequate amounts of protein. After mother’s milk, the natural food of infants is cow’s milk, which can be taken as a major food for most young children. The main exceptions are those whose culture has not used dairy; they may not genetically possess the enzymes to digest it.

For vegetarians, it is helpful to add dairy products to the diet to improve nutrition. Dairy products are good meat substitutes and are equally as strong as meat without the negative effects and bad karma of taking an animal’s life.

However, dairy products are mucus-forming. This is true not only of milk but also of cheese and yogurt to an even greater degree. Though good foods for children’s growth, they are apt to aggravate children’s diseases. To counter potential side effects, they should be prepared properly and taken in the right food combinations.

Most dairy products, particularly milk, do not combine well with other foods. Milk combines poorly with bread, sour fruit, beans, nuts, fish, or meat. It is usually best taken alone or as a meal in itself. It does combine well with whole grains, however, and sweet fruit like bananas. Yogurt does not combine well with milk, sour fruit, or nuts, though it combines better with vegetables and can be taken with meals.

Pasteurized milk is a kind of precooked food. It is devitalized and therefore more mucus forming. The best way to take milk is to use raw milk, heat it to the boiling point, which renders it more digestible, and then add mucus-decreasing spices. Such are cardamom, cinnamon, ginger, and cloves. Cardamom is perhaps the best. A pinch to a ¼ teaspoon of such spices per cup of warm milk, along with a little honey or raw sugar, not only tastes good but also makes the milk more digestible. To take cold pasteurized milk along with a meal of bread or meats makes a toxic combination.

Warm milk is a mild sedative to promote sleep. Its calming effect is increased by preparing it with a little nutmeg, about ¼ teaspoon per cup. Milk is a mild laxative and good for constipation in children. However, it should be avoided in conditions of diarrhea or loose stool.

The mucus-forming properties of cheese can be reduced by taking it with spices like cumin, mustard, or cayenne pepper. Cheese is the most mucus-forming of dairy products and should not be used in excess.

Yogurt, according to the tradition of Indian use for thousands of years, is best taken with meals, mixed with fresh cucumber and spices like cumin, coriander, cilantro, or cayenne pepper. It is heavy, hard to digest, and somewhat constipating (making it good for treating diarrhea in children). When taken properly, it is not a good food for weight reduction, despite what is advertised.

Buttermilk forms the least mucus of all dairy products. The natural forms of buttermilk, with minimal salt added, are preferable.

Supplement dairy products with whole grains like wheat or brown rice, nourishing fruits like bananas or papayas, and complex carbohydrates like potatoes to provide adequate nutrients for growth.

Sugar and Children

We need a certain amount of sugar for adequate growth because sugars build the body. White sugar, however, is not good, as it is a refined, dead, or tamasic food, and leaches the minerals out of the body. Jaggery (Gur) is the best form of cane sugar. It is made from crude syrup and it is rich in vitamins and minerals. Other raw or barely malt and unrefined sugar.

Honey is a very concentrated sugar. It is best used in small amounts as a sweetener or as a medicine. It is excellent with herbs, particularly tonics or expectorants because it is a good flavoring agent and enhances their effects. But as a food and in cooking (except when the baking temperature is not high), it is harder to digest than sugar and similarly can overstimulate the pancreas.

Sugar, even in the form of fruit juices, doesn’t combine well with most foods and causes gas and fermentation. Whenever gas or indigestion exists it is better to avoid sugar in any form until the problem is taken care of.

Ayurveda recommends a certain amount of raw sugars for children, particularly with whole grains or milk. Many such Ayurvedic herbal confections exist using sugar, honey, ghee, nuts, and tonic herbs. These are good for the debilitated also.

Oils and Children

Proper oils in the diet, like ghee, sesame, or olive, are important, as are nuts like almond, walnut, and pecan for nourishing the brain and nerves. But as oily foods cause mucus, make sure not to give them if the child is suffering from congestion. According to Ayurveda, the best oils for the diet are ghee and sesame oil. Ghee can be taken as a cooking oil or used like butter. It is easier to digest than butter and has less mucus forming.

Oils are also useful in massage (though this is tropic in itself). Giving a warm sesame oil massage to a child calms the nervous system, helps promote sleep, and nourishes the skin. Above all, it increases the child’s feeling of being nurtured and cared for.

Spices for Children

Many spices are good for children and help regulate their metabolism. Hot spices, however, such as cayenne, hot chilies, and black pepper should be used with care. They are drying and can irritate the stomach. The stomach must gradually learn to produce more mucus secretions to deal with them. Warm, mildly sweet spices are preferable such as ginger, cinnamon, cardamom, coriander, and fennel. Other mild but not sweet spices are turmeric, cumin, and basil.

For keeping the system clear of mucus and for improving mental function and sensory activity, herbs and spices such as basil, thyme, sage, hyssop, and mint are good. Spices for relieving colic, gas, and distention are fennel, cardamom, cumin, and dill. These help store griping, ease the flow of energy and regulate peristalsis in the colon.

Herbs for Children

Children can benefit from various herbal supplements. In Ayurveda, special tonics for children are prepared and different companies have their proprietary medicines, these not only have good nutritive properties but also help regulate growth hormones. Equivalent-type remedies can be made with herbs available here. For improving the growth of bone, teeth, and hair, use comfrey, Solomon’s seal, marshmallow, American ginseng licorice, and sesame seeds. They are best taken in warm milk, with approximately a teaspoon of the powder of the herb.

Good Ayurvedic tonic herbs for children include Ashwagandha, shatavari, amalaka, and bala. Formulas include Ashwagandha compound and the Energy Tonic (no.2). For improving intelligence in children, the calamus, is excellent when taken in small amounts (½ teaspoon) in milk with honey. Gotu Kola improves the mind, cleanses the body, and calms the emotions. Gotu kola is particularly good for children who are hyperactive from excess sugar consumption and poor liver function. The medicated ghee of these two herbs is excellent.

Ayurvedic herbal jellies such as Chyavan prash or Brahma Rasayana are excellent growth foods for children. As such jellies are tasty it is easy to get children and no strong therapies should be used. For example, cayenne, a very hot herb, and goldenseal, a very cold herb, should not be used frequently or in large quantities. Herbs that are very tonifying like ginseng, should be used with discretion. The dosage of herbs is less for children. Infants do well with small amounts, a pinch to a quarter teaspoon of herbs in teas or milk. Children ages five to ten can take a quarter to half the adult dosage.

Spiritual Therapies for Children

It is also important to teach yoga to children at an early age. Their bodies are suppler and postures learned while young can be easily retained throughout life. While meditation is difficult for children, we should at least encourage them to sit silently or to participate in chanting and rituals.

We should open them to the world of nature with walks, hikes, or retreats, that meditation can be worked into. Myths, stories, and animal forms of the Divine, such as Hanuman, the monkey god in the Ramayana, or important for communicating to the subconscious mind of the child. The natural creative imagination power of the child should be allowed to flower and be attempted to the symbols of the cosmic mind.