Baba
For better sadhana
Namaskar,
All the practices in the Ananda Marga tantrika system have their special purpose - including our yoga asana practice. Asanas are a key element of 16 Points as well as instrumental in balancing the glandular system and preparing the mind for meditation. Thus asanas are invaluable for our physical, psychic and spiritual advancement. In the vast world of yoga there are more than 50,000 known asanas. And among those 50,000, Baba has compiled approximately 42 which we use in our Ananda Marga system.
Ananda Marga Caryacarya states, "There are more than 50,000 ásanas; among them a few are named here which are most necessary for the path of meditation." (1)
Two asanas that cure all diseases
In particular, in Ananda Marga yoga, there are two asanas Baba has given which cure all the diseases.
(a) The first one is sarvaungasana [shoulderstand]. As the derivation of its name denotes sarvaungasana purifies the entire body. 'Sarva' means all; 'aunga' means limbs and organs; and 'asana' means position comfortably held. So by performing this asana the whole body-- all the limbs and organs - gets rejuvenated and cured from all types of diseases and ailments.
(b) The second asana with this cure-all quality is matsyendrasana [spinal twist]. As noted, in sarvaungasana the name itself denotes that it is beneficial for all the organs etc. But the same is not the case with the name - matsyendrasana. Reason is that matsyendrasana is named after one prince who became a great yogi. That prince's name was Matsyendranath. And since he was the one who created this asana, that asana was named: matsyendrasana.
(c) But it should be clearly known that both these asanas positively affect the entire body. But the name of one asana expresses this idea whereas the other asana does not. Even then, the all-round benefits of these two asanas are nearly identical.
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Both asanas exercise & revitalise entire body
(d) In sarvaungasana even the eyes get proper exercise by focusing up towards the big toe. Similarly, in matsyendrasana, the eyes derive tremendous benefits from looking to the far left and far right during the twisting motion.
(e) So both these asanas exercise & revitalise the entire body from head to foot. Specifically these asanas benefit the arms, legs, mouth, nose, eyes, head, ear, tongue as well as all the cakras of the body.
(f) For sarvaungasana, a complementary asana also needs to be done. That is matsyamudra, a.k.a fish posture. So first one should do sarvaungasana, then one should rest for 15 seconds by doing shavasana (corpse pose), and then one should do matsyamudra. In general, sarvaungasana will be done twice as long as matsyamudra. Directly after completing matsyamudra one can again begin sarvaungasana. But each time in between Sarvaungasana and Matsyamudra, shavasana should be performed.
(g) Those suffering from high blood pressure should refrain from doing sarvaungasana.
(h) In our Ananda Marga system, asanas have not been selected just on the basis of physical exercise only. Rather Baba has perfectly selected those asanas which are helpful in maintaining good health as well as proper glandular secretions - which help make the body fit for spiritual practice. Such types of asanas have primarily been included in our Ananda Marga system. That is why Baba has included and approved only 42 asanas for Ananda Margiis.
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Conclusion
Two of the asanas Baba has given - sarvaungasna and matsyendrasana - are beneficial to the entire body. This shows what a dynamic effect the asana practice has. So every Ananda Margii aim to perform their yoga asanas on a regular basis, ideally twice daily. That will help keep the body healthy and the mind ready to perform sadhana.
Namaskar,
In Him,
Harideva
~ In-depth study ~
How to perform these asanas:
Here are Baba's guidelines directly from Caryacarya:
(I) Sarva'unga'sana (all-limbs posture):
(a) Lie down on your back. Gradually raise the entire body and keep it straight, resting its weight on your shoulders. The chin must be in contact with the chest. Support both sides of your trunk with your hands. The toes must remain together; the eyes must be directed at the toes.
(b) Lie down in padma'sana. Gradually raise the body and rest its weight on your shoulders. Support both sides with the hands. This a'sana is also known as u'rdhvapadma'sana (inverted lotus posture)'.
Practise three rounds, up to five minutes.
(II) Matsyamudra' (fish posture): Lie down in padma'sana. Rest the crown of the head on the floor and grasp both the big toes with the hands. Practise three times. Maximum time for practice is two-and-a-half minutes.
(III) Matsyendra'sana (Matsyendra's posture): generally for males:
(a) Press the mu'la'dha'ra cakra with the right heel. Cross the left foot over the right thigh and keep it to the right of the thigh. Grasp the left big toe with the right hand, keeping the right arm along the left side of the left knee. Reach backwards from the left side with the left hand and touch the navel. Turn the neck to the left as far as possible.
(b) Then press the mu'la'dha'ra with the left heel and reverse the process. One round means completing the process on both sides.
Practise four rounds, half a minute each time. (2)
(The above italicised writing is from Carayacarya)
Important questions and answers on asanas
The following are Baba's direct teachings from His book, Yoga Psychology:
Question: What is the definition of ásanas?Sadhana is more easily done
Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.
The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind.
Question: Why do we practise ásanas?
Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices].
Question: How do we name ásanas?
Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváuṋgásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana.
Question: How many types of ásanas are there?
Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture].
Question: What is the difference between sarváuṋgásana and vipariitakaranii mudrá?
Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel.
Question: What are mudrás, bandhas and vedhas?
Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized. The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not. Bandhas are also postures of a special type which exercise the nerves only. The practitioner may or may not derive physical comfort and mental composure. In bandha also one has to continue one’s conscious endeavour to remain in the particular posture. Bandhas also influence the váyus [vital-energy currents] in the body. Vedhas are almost the same as bandhas. Vedhas exert some influence on both the nerves and the vital airs [vital-energy currents]. (3)
Here below are a few of Baba's direct guidelines regarding asanas.
Ananda Marga Caryacarya states, "'A'sana' means 'a position in which one feels comfortable' -'Stirasukhama'sanam'." (4)
Ananda Marga Caryacarya states, "A'sanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured." (5)
Ananda Marga Caryacarya states, "[Specifically] those diseases which create trouble in the path of meditation may be cured by the help of specific a'sanas, so that sa'dhana' may more easily be done." (6)
Rules for ásanas
Here are Baba's rules for performing yoga asanas from Caryacarya.
(1) Before practising ásanas, do vyápaka shaoca or take a full bath. Vyápaka shaoca must also be done before daily meditation; if ásanas are done with daily meditation then it is not necessary to do vyápaka shaoca separately.
(2) Do not practise ásanas in an open place, because it may result in sudden exposure and thereby you may catch cold. While practising ásanas indoors, attention should be paid to keep the windows open so that air can pass through.
(3) No smoke should be allowed to enter the room. The less smoke the better.
(4) Males must wear a Kaopiina (laungot́á), and there should be no other clothing on the body. Females must wear tight-fitting underwear and a bra.
(5) Practise ásanas on a blanket or a mat. Do not do ásanas on the bare ground, because you may catch cold, and some secretions which come from the body while practising ásanas may be destroyed.
(6) Practise ásanas only while breath is flowing through the left nostril or both nostrils; do not practise ásanas when the breath flows only through the right nostril.
(7) Take sáttvika food. But a person for whom it is difficult to give up rájasika food can for the time being take a small piece of myrobalan (it is better to use the small type of myrobalan), or something of a similar nature, after meals. However, this procedure does not apply in cold countries.
(8) Do not cut the hair of the joints of the body.
(9) The nails of the fingers and toes must be kept cut short.
(10) Do not practise ásanas on a full belly. It is prohibited to perform ásanas for two-and-a-half to three hours after a meal.
(11) After practising ásanas, you should massage your arms, legs and entire body, especially the joints, very well.
(12) After the massage is finished, remain in shavásana (corpse posture) for at least two minutes.
(13) After shavásana do not come in direct contact with water for at least ten minutes.
(14) A practitioner of ásanas should not massage his or her body with oil. If you like you may rub oil lightly over the body.
(15) After practising ásanas, it is desirable to walk in a solitary place for some time.
(16) Just after ásanas práńáyáma is prohibited.
(17) If it is necessary to go outdoors after practising ásanas and if at that time the body temperature has not come down to a normal level, or if there is any difference between the room temperature and the outside temperature, you must cover your body when going out. If possible, inhale a deep breath inside the room and exhale it after coming outside. In that way there will be no chance of catching cold.
(18) It is not prohibited for the practitioner of ásanas to practise free-hand exercise, running or sports, but just after ásanas all these are prohibited.
(19) There is no restriction of nostril for the following ásanas: padmásana (lotus posture), siddhásana (siddha posture), ardhasiddhásana (half siddha posture), bhojanásana (cross-legged sitting posture), viirásana (viira posture), diirgha prańáma (long bowing posture), yogásana (yoga posture) and bhújauṋgásana (snake posture).
(20) For all those ásanas where there is no restriction of nostrils, there is no restriction on food either.
(21) During menstruation, pregnancy and within one month of delivery, women must not practise ásanas or any other exercise. The ásanas for dhyána can be done under all conditions – padmásana, siddhásana and viirásana are the proper ásanas for dhyána and dhárańá. (7)
(The above italicised writing is from Carayacarya)
Sentient food
Baba clearly guides us that a practitioner of yoga asanas should be strict in following a sentient diet. As as reminder, here below are Baba's guidelines on sentient food.
Ananda Marga Caryacarya states, "Sáttvika Áhára: All the staple food-grains such as rice, wheat, barley, etc.; all the pulses except masúr [an orange-coloured lentil] and khesári; all fruits and roots; all kinds of vegetables except violet-coloured carrots, white brinjals [white eggplants], onions, garlic and mushrooms; milk and milk products; all green and leafy vegetables except red puni and mustard. All varieties of spices except garam masalá and all kinds of sweets, can be taken. A sáttvika diet is required for those who practise ásanas. Those who find it difficult to give up the habit of rájasika food all of a sudden may eat a piece of haritakii [myrobalan] after the meal. Those who take sáttvika food should avoid taking a large quantity of mustard or mustard products. Rájasika food-eaters should gradually try to change over to sáttvika food and támasika food-eaters should try to give up such food as early as possible." (8)
Ananda Marga Yoga Psychology states, "Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products." (9)
References
1. Caryacarya, part 3
2. Caryacarya, part 3
3. Yoga Psychology, Questions & Answers On Meditation
4. Caryacarya, part 3
5. Caryacarya, part 3
6. Caryacarya, part 3
7. Caryacarya, part 38. Caryacarya, part 3
9. Yoga Psychology, Food, Cells, Physical and Mental Development
* * *
The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
We shall serve all
"Jiirńa vishiirńa jiiver karibo sevá, árte kśudhárte báincábe natuvá ke bá..." (Prabhat Samgiita 3714)
Purport:
O’ Parama Purusa, we will help all, using the strength of mind which You have blessed us with, and serve all those living beings who are suffering. This is our vow. After all, if we do not rescue the hungry with food, the sick with medicine, the homeless with shelter, the illiterate with education, and the impoverished with clothing, and give love and care to all distressed people, then who shall save and look after them. We cannot allow our universal family of humans, animals, and plants to wallow in want and neglect.
Baba, by Your blessing, we are here to look after all those who are undergoing various physical and psychic ailments. We are here for all those sick, distressed human beings and animals, birds, and plants - all flora & fauna. Creepers and shrubs bushes trees are also living beings; they too have their lives. We are thinking about them and all animate and inanimate entities. We have to watch over them also - not one shall be left aside.
Parama Purusa Baba, by Your mercy, I pull all those who were distant close to my heart and embrace them all as my close. Everyone is kith kin - not a single person is alien; all are my family members. We wholeheartedly accept that the property of Parama Purusa has been given for the prosperity and well-being of all. The wealth of the universe has not been exclusively reserved for a few greedy rich individuals. We shall selflessly assist all those living beings who are in distress...
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"Jiirńa vishiirńa jiiver karibo sevá, árte kśudhárte báincábe natuvá ke bá..." (Prabhat Samgiita 3714)
Purport:
O’ Parama Purusa, we will help all, using the strength of mind which You have blessed us with, and serve all those living beings who are suffering. This is our vow. After all, if we do not rescue the hungry with food, the sick with medicine, the homeless with shelter, the illiterate with education, and the impoverished with clothing, and give love and care to all distressed people, then who shall save and look after them. We cannot allow our universal family of humans, animals, and plants to wallow in want and neglect.
Baba, by Your blessing, we are here to look after all those who are undergoing various physical and psychic ailments. We are here for all those sick, distressed human beings and animals, birds, and plants - all flora & fauna. Creepers and shrubs bushes trees are also living beings; they too have their lives. We are thinking about them and all animate and inanimate entities. We have to watch over them also - not one shall be left aside.
Parama Purusa Baba, by Your mercy, I pull all those who were distant close to my heart and embrace them all as my close. Everyone is kith kin - not a single person is alien; all are my family members. We wholeheartedly accept that the property of Parama Purusa has been given for the prosperity and well-being of all. The wealth of the universe has not been exclusively reserved for a few greedy rich individuals. We shall selflessly assist all those living beings who are in distress...
== Section 3: Important Teaching ==
How to be established in immortality
Ananda Marga ideology guides us, "Ya'jinavalkya asked, 'What would you like?'" "Maetreyii replied: 'Yena'ham' na'mrtasya'm' tena'ham' kim kurya'm'" "'What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality?...'Please give me that thing which will remain with me permanently, which I'll be able to preserve forever, which will establish me in immortality. I don't want anything else.'" "Then Ya'jinavalkya gave her a number of instructions, upon which a major part of Raja Yoga is based'." (1)
Note: As described in the above teaching, worldly things do not remain with us very long. That is why ideal people goad their mind towards Parama Purusa. Being Parama Purusa and Guru, Baba has given us the path. On this point, we are extremely fortunate. Now our main duty is to follow His ideological teachings, i.e the path to Supreme fulfillment.
Reference
1. Ananda Vacanamrtam - 7, The Place of Women in the Spiritual World
Ananda Marga ideology guides us, "Ya'jinavalkya asked, 'What would you like?'" "Maetreyii replied: 'Yena'ham' na'mrtasya'm' tena'ham' kim kurya'm'" "'What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality?...'Please give me that thing which will remain with me permanently, which I'll be able to preserve forever, which will establish me in immortality. I don't want anything else.'" "Then Ya'jinavalkya gave her a number of instructions, upon which a major part of Raja Yoga is based'." (1)
Note: As described in the above teaching, worldly things do not remain with us very long. That is why ideal people goad their mind towards Parama Purusa. Being Parama Purusa and Guru, Baba has given us the path. On this point, we are extremely fortunate. Now our main duty is to follow His ideological teachings, i.e the path to Supreme fulfillment.
Reference
1. Ananda Vacanamrtam - 7, The Place of Women in the Spiritual World
== Section 4: Links ==
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1. PS #3714: We shall serve all
2. Posting: For better sadhana
3. IT: How to be established in immortality
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