Thriving Through Midlife: Wisdom from Ayurveda, Yoga, and Spirituality for Women

Ms. Aparna Sharma

In Vedic texts, women are depicted in multifaceted roles, each reflecting their profound significance in ancient Indian society. Revered as divine creators embodying the energies of goddesses such as Śakti and Sarasvatī, women are seen as the nurturing forces behind life’s creation and sustenance. Within the household, they serve as the cornerstone of stability, managing domestic affairs with grace and efficiency while nurturing familial bonds and social cohesion. Moreover, women are celebrated as educators, transmitting cultural traditions, values, and wisdom to future generations, thereby shaping the very fabric of society. In partnership with their husbands, they share mutual respect, companionship, and support, contributing to each other’s growth and well-being. Beyond the realm of the household, women are active participants in spiritual pursuits, engaging in religious rituals, prayers, and meditative practices, reflecting their spiritual autonomy and quest for higher consciousness. Throughout Vedic texts, women are accorded profound reverence and importance, embodying the foundational principles of respect, honor, and equality that continue to resonate within Indian culture and tradition.

Women are portrayed as spiritual seekers and practitioners, actively engaged in religious rituals, prayers, and meditative practices. They have access to spiritual knowledge and participate in sacred ceremonies, demonstrating their spiritual autonomy and connection to the divine. Women in Vedic texts are revered with significant respect, honor, and importance for their pivotal contributions to family life, community welfare, and spiritual evolution. Although social norms and roles have evolved over time, the foundational principles of reverence for women and their integral role in society remain deeply ingrained in Indian culture and tradition.

Women transitioning into midlife were supported through practices such as Dinacharyā, which emphasized the importance of daily routines to maintain balance and well-being. During this pivotal stage, women were encouraged to prioritize self-care and holistic health practices to thrive in midlife. Dinacharyā, which translates to “daily regimen,” encompassed various rituals and activities aimed at nurturing physical, mental, and spiritual health. Women would adhere to specific routines involving waking up early, cleansing practices such as oil pulling or tongue scraping, and engaging in activities like yoga, meditation, and nourishing meals. These practices were believed to promote hormonal balance, reduce stress, and enhance vitality during the transition into midlife. Additionally, women received support from their communities and families, who valued their wisdom and experience, further bolstering their resilience and well-being during this phase of life.

In traditional contexts, particularly within the realms of Ayurveda, Yoga, and spirituality, the midlife transition for women holds profound significance. It is viewed as a pivotal phase marked by both physical and psychological changes, and is often referred to as the “Pitta” stage of life, characterized by the dominance of the fire element. Ayurveda, the ancient Indian system of medicine, recognizes midlife as a period of hormonal shifts and physiological transformations. According to Ayurvedic principles, women experience a decline in the “Pitta” dośa during this time, which can manifest as symptoms such as hot flashes, mood swings, and digestive disturbances. These changes are seen as a natural part of the aging process and are attributed to imbalances in the body’s dośic constitution.

Yoga, as a complementary practice to Ayurveda, offers tools for managing the physical and emotional challenges of midlife. Through the practice of āsanas (postures), prāṇāyāma (breath control), and meditation, women can cultivate balance and harmony within the body and mind. Certain yoga poses, such as twists and backbends, are believed to stimulate the endocrine system and alleviate symptoms associated with menopause. Prāṇāyāma techniques, such as cooling breaths like Shītali and Shītkari, can help pacify the fiery nature of Pitta and promote a sense of calmness and equilibrium.

Spirituality plays a crucial role in navigating the midlife transition, offering women a deeper understanding of their life’s purpose and inner fulfillment. Practices such as meditation, prayer, and introspection provide avenues for self-reflection and spiritual growth. In many spiritual traditions, midlife is regarded as a time of wisdom and self-realization, where women are encouraged to embrace their inherent strengths and cultivate a sense of acceptance and gratitude for the journey of life.

In Vedic literature, hymns and verses touch upon various stages of a woman’s life, though specific focus on midlife may be limited. The Ṛgveda, an ancient Hindu text, portrays women in diverse roles, addressing their transitions. While hymns dedicated solely to women’s midlife may be absent, the text acknowledges their importance and significance throughout different life stages. For example, Ṛgveda 10.85, attributed to sage Vasiṣṭha, celebrates women’s power and vitality, depicting them as embodiments of strength, wisdom, and nurturing qualities. While not specifically about midlife, the hymn highlights women’s importance across life stages, emphasizing their maturity and wisdom gained through experience. Similarly, Ṛgveda 10.159, known as the “Vāgambhranī Sūkta,” praises the creative power of speech, symbolized as the divine goddess Vāk or Sarasvatī. Although not directly about midlife, the hymn underscores the importance of women’s voices and their capacity to inspire positive change in society, applicable across various life stages.

However, the midlife crisis in traditional contexts goes beyond the physical and psychological realms, touching upon the existential and spiritual dimensions of human existence. It is seen as an opportunity for women to reassess their priorities, redefine their identities, and reconnect with their innermost selves. Through self-inquiry and self-discovery, women can transcend the limitations of ego and embrace the fullness of their being, finding fulfillment and purpose in every stage of life.

In contemporary times, women’s experiences during midlife crisis are influenced by a complex interplay of social, economic, and psychological factors. Shifting societal norms may fuel identity crises in midlife for women. Changes in family dynamics, caregiving roles, and aging parents can disrupt self-perception. Social media amplifies pressures to meet unrealistic beauty standards, worsening feelings of inadequacy. Career challenges like stagnation and glass ceilings can unsettle women’s midlife. Financial worries about retirement savings and pensions heighten stress. Socio-economic disparities affect women’s coping abilities during midlife transitions. Midlife prompts women to reevaluate identity and values, sparking existential questions. Societal beauty standards amplify body image concerns, causing psychological distress. Women utilize coping strategies like social support and therapy for midlife challenges.

In conclusion, the midlife crisis for women in traditional contexts is a multifaceted phenomenon that encompasses physical, emotional, and spiritual dimensions. Drawing from the wisdom of Ayurveda, Yoga, and spirituality, women can navigate this transformative phase with grace and resilience, embracing the inherent beauty and richness of the journey. As they embrace the fire of midlife with courage and compassion, women have the opportunity to emerge stronger, wiser, and more radiant than ever before. Overall, women in the Vedic period and traditional times took care of aging individuals with compassion, dedication, and reverence, recognizing the wisdom and experience that elders brought to the family and society. Their caregiving roles were deeply ingrained in cultural norms and values, emphasizing the importance of familial bonds and mutual support across generations.

By incorporating traditional wisdom into contemporary frameworks, we acknowledge the timeless relevance of age-old insights. This integration allows us to address modern challenges with a holistic perspective, drawing from the wisdom of the past while adapting to the complexities of the present. Through this approach, we create a more balanced and sustainable approach to navigating midlife transitions in today’s rapidly changing world.

Ms. Aparna Sharma, Integrative Intervention Therapist, Psychotherapist, ANANTHAM MIND STUDIO

Celebrating the Year of ‘Millets’ through its Knowledge from Vedas to Present

Dr. Raghava S. Boddupalli and Dr. Aparna Dhir Khandelwal

Pandemic era has turned everyone to think about or to be more conscious towards one’s own health. Presently, around the globe people are running for organic food items that enable them to lose weight, controls cholesterol & blood sugar levels, fight against heart diseases, etc. With the present year, India has taken up the presidency of G20 Summit and while we are at G20’s 2023 edition, it is worth noting that the year 2023 is also declared as the International Year of Millets (IYoM) by the United Nations General Assembly. The proposal for declaring the same was put forth by India and was subsequently supported by 72 countries of the General Assembly. While speaking at the pre-launch celebration of the International Year of Millets in November, 2022 in Delhi, Indian External Affairs Minister Dr. S Jaishankar did highlight three big “Cs”- challenges facing the global economy, including covid, conflict, and the climate. He included that all three have had grave impacts on food security in very many ways. For instance, during the height of the pandemic, food security was challenged globally. Also, in the face of alarming climate change, Millets, or Nutri-cereals as they are alternatively known hold immense potential, he added. 

With these thoughts, Prime Minister of India Shri Narendra Modi has called for a mass movement in the country to promote Millets in view of the International year of Millets 2023. So, that the Indian millets, recipes, value added products are accepted globally.

(Source of Image: https://www.mygov.in/campaigns/millets/)

Since pre-historic times, grasses have originated and evolved even before origin of human beings. During the Vedic age, grasses are used in various sacraments, and also are used as medicinal herbs that are detailed in the Vedic texts, Epics, Purāṇas and also in later Sanskrit literature texts. Grasses belong to Gramineae or Poaceae family containing 11,000 species including important cereal crops such as paddy (vrīhi), wheat (yava), wild rice (nīvāra) and Millets. The Vedic grasses can be classified into wild grasses, cereal crops, and Millets. Human beings’ staple food derives from the grass family. The cereal and Millet crops revealed in the Vedic texts are still being cultivated by our farmers for the utilization by mankind and cattle on day-to-day basis as food, fodder, and for traditional medicines including Ayurvedā. These Millets are also known as ‘coarse cereals’ or ‘cereals of the poor’ and since they are not fussy about soil and water, they are a major source of energy for more than a billion people in arid and semi-arid regions.

Indian Millets

Millets Revealed in the Vedic and Sanskrit Texts

Aṇu (Panicum miliaceum L.): The utility of Aṇu is seen in ‘Annahōmas of Vājapeya yajña’ ritual Bṛhadaraṇyaka Upaniṣad (6-2-13). By performing this Annahōma, the sacrificer obtains plenty of food. Aṇu is an oṣadhi yielding small grains. Sāyaṇācharya (TS 4-7-4) says that Aṇu is the small rice (aṇavaḥ sukṣmavrīhayaḥ). Mahidhara (VS 18-12) gives the synonym as cīnaka (aṇavaḥ cīnakāḥ).

Priyaṅgu (Setaria italica L.): During the Vasōrdhārā Hōma, the sacrificer prays Agni and Viṣṇu to grant him heaps of Priyaṅgu grains (priyaṅgavaśca mē – TS 4-7-4), VS (18-12). In the Nakṣatra Iṣṭi, Priyaṅgu is offered as Caru (food oblation) to deity Rudra to obtain plenty of cattle (TB 1-3-4). The Aitereya Brahmaṇa (bhōjyaṃ vā ētadōṣadhīnāṃ yatpriyaṅgavaḥ) praises Priyaṅgu as the best kind of food.

Balbaja (Eleusine indica (L.) Gaertner: Balbaja is mentioned in the Ṛgveda (RV 8-99, Valakhilya – 7), Atharvaveda (AV 14-2-23) and Yajurveda (YV) Saṃhitas (balbajānapīdhmē sannahyēt – TS 2-2-8) and is produced from the excrements of cattle. In the KS (10-10) it is stated to be used for the sacrificial litter (Barhis) and for fuel. The baskets and other products made of balbaja are recommended as worthy gifts, śatam mē balbajastukā aruṣīṇām catuḥ śatam in the RV (8-55-3).

Śyāmākā (Echinochloa frumentacea): In several Iṣṭis, Caru or Purōḍāśā prepared of Śyāmāka grains are offered to Soma and other deities. The lightness of the seed is alluded to in the AV (19-50-4), where it is spoken of as blown away by the wind. There it is also mentioned as the food of pigeons in the AV (20-135-12). The Śyāmāka seeds (Taṇḍula) are referred to as very small in the Chandogya Upaniṣad (CU 8-14-3). In the TS it is revealed that this offering cure impotency and causes commendable virility (sōmāya vājinē śyāmākaṃ caruṃ nirvapēdyaḥ klaibyādbibhīyāt Taittirīya Saṃhita (TS) 2-3-3(18). The Materia Medica of Ayurvedā (p.245) records that the Śyāmāka is used medicinally for drying and un-unctuous. It also indicated that the grains are good aphrodisiac.

The great sage Veda Vyasa composed the Navagraha Stotra consists of nine mantras for nine planets. The following verse in the Navagraha Stotra is recited to please the Mercury (Budha) graha. Mercury is the planet of communication, organization, and mental dexterity. The first word in this liturgy is the name of one of the Millets, the Priyaṅgu.

Priyangu Kalika Shyamam Roopena Pratimam Budham

           Sowmyam Sowmya Guno Petam Tam Budham Prana Maamyaham

I bow down and pray to Mercury (Budha) graha, god of the planet Mercury, whose face is like a fragrant inflorescence of the Priyaṅgu (Millet) herb and whose beauty matches that of a lotus flower. He is most gentle, possessing all attractive qualities.

Suśruta (Suśruta Samhitā, 600-500 BC) classified cereals as dhanya varga, khudhanya varga and samidhanya varga. Khudhayna varga includes, among other Millets viz., kodo Millet (kodrusaha), barnyard Millet (śyāmākā), and Coix lacryma-jobi (gavedhuka). Archaeo-botanical remains have also been found from upper and middle Gangetic Plains. It was also grown at Manjhi (Saran, Bihar) during the red ware levels (250 BC-250 AD).

Kālidāsa Māhākavi (4-5^th AD), in his legendary literary masterpiece the ‘Abhijñāna Śākuntalam’ mentioned that sage Kāṇva who pours foxtail Millet while bidding farewell to Śakuntala in Dushyanta’s court, which indicates the auspicious nature attributed to this Millet. According to Dakar Bachan, composed sometime in early medieval Bengal (8^th to 13^th Century AD), cultivation of proso-Millet (china kaon) was advised if it rained during Phālgun month (February-March).

Thus, this indicates that small-seeded grasses, i.e., Millet crops were in consumption during Vedic and post Vedic period. Now, let’s know about their present-day status.

Nutritional Value of Millets and Present-Day

Millets are nutritiously rich, drought tolerant and mostly grown in the arid and semi-arid regions of Indian subcontinent and African countries. Indian Millets are nutritionally superior to wheat and rice as they are rich in protein, vitamins and minerals. It is scientifically proven that the Millets are high in fiber, rich in essential amino acids, polyphenols, and proteins, naturally gluten-free, alkaline, non-allergenic, and they are thus easily digestible. They have a low glycemic index, making them ideal for people with celiac disease, diabetes, obesity or other lifestyle diseases. A low glycemic index makes them an ideal rice substitute, good for cholesterol, diabetes and weight loss.

Grains of Indian Millets

Millets which are rich in calcium play an important role in the growth of children, pregnant women, and in malnutrition. It contains high amount of potassium for the proper functioning of the kidneys and brains and allows the brain and muscles to work smoothly. Millets confer good health and protection against non-communicative diseases. Epidemiological studies have shown that diets rich in Millets, including whole grains are protective against the non-communicable diseases like diabetes, cancer and cardiovascular diseases, due to protective effects of health promoting phytonutrients. Sprouting Millets make more minerals bioavailable. Malting of finger millet increases the bio-accessibility of iron and manganese. In India, Millets are generally consumed with legumes, which create mutual supplementation of protein, increase the amino acid content, and enhance the overall digestibility of protein.

(Source of Image: https://epaper.timesgroup.com/timesspecial/sci-tech-environment/helping-millets-get-their-mojo-back/1677352018644)

Millets in Modern Foods

Investigations have proved that use of 100% Millet in ready-to-eat breakfast cereals would be feasible. To increase the functional aspects of Millets, processing such as parboiling, malting, flaking, popping, boiling, extrusion (hot and cold) is done. This results in the diversification and shift towards more convenient/ processed products of fine cereals like rice and wheat from the Millets. Some of the food preparations made out of Indian Millet grains and floor is depicted in the Figure.

Food Preparations from Indian Millets

Times of India recently mentioned Millets, as ‘replicas of junk food, but they are tasty and healthy’ as claimed by Millet entrepreneurs in a report on the exhibition organized by Indian Agricultural Research Institute by the ‘Agricultural and Processed Food Products Export Development Authority (APEDA)’ , under the Ministry of Commerce and Industry.

So, time has come when we all can adopt our own indigenous traditional roots of Millets, having both Vedic insights and modern approach together!

Dr. Raghava S. Boddupalli, Institute of Sanskrit and Vedic Studies (ISVS) &

Dr. Aparna Dhir Khandelwal, Assistant Professor, School of Indic Studies, INADS, Dartmouth, USA

योग एवं आयुर्वेद आधारित प्राकृतिक विश्व-व्यवस्था

-Sh. Alok Kumar Dwivedi & Prof. Bal Ram Singh

तोड़ दो यह क्षितिज मैं भी देख लूं उस ओर क्या है!

जा रहे जिस पंथ से युग कल्प उसका छोर क्या है?

सिन्धु की नि:सीमता पर लघु लहर का लास कैसा?

दीप लघु शिर पर धरे आलोक का आकाश कैसा!

महादेवी वर्मा की इस कविता में मानवीय चिन्तन एवं उसकी अभिलाषा की असीम कल्पना का चित्रण है। मानवीय प्रवृत्ति सदा से ही सामाजिक एवं वैश्विक परिदृश्य को नवीन मानदण्डों के अनुरूप व्याख्यायित करने की रही है। इसी भाव ने समय-समय पर विश्व-व्यवस्था (WORLD ORDER) की संकल्पना प्रस्तुत की है। पाश्चात्य देशों में विश्व व्यवस्था की बात वुड्रो विल्सन, जॉर्ज डब्ल्यू एच बुश, विंस्टन चर्चिल, हार्वर्ड के सैमुअल हसिंगटन,  एमआईटी के नोवाम चाश्की,  हेनरी किसिंजर इत्यादि ने प्रमुखता से सामने रखी। इनकी एक प्रमुख विशेषता रही है कि यह सभी सामाजिक, राजनीतिक, आर्थिक एवं धार्मिक टकराव के आधार पर विश्व-व्यवस्था की व्याख्या प्रस्तुत करते हैं।

भारतीय सन्दर्भ में विश्व-व्यवस्था की बात प्राचीन ग्रन्थों में प्राप्त होती है। वेदों में विश्व का संचालन ऋत् द्वारा होने की बात कही गई है जिसके संरक्षक वरुण देव हैं। ऋत् जगत की नैतिक व्यवस्था का आधार था। इसके पश्चात् सामाजिक व्यवस्था को धर्म आधारित माना गया जो कि समाज के प्रत्येक व्यक्तियों के कर्तव्य एवं उनके सदाचरण पर आधारित थी। वर्तमान में जब सम्पूर्ण विश्व भीषण महामारी एवं सशस्त्र टकराव के दौर से गुज़र रहा है तो आवश्यक है कि इस आपदा से बचाव एवं आगे आने वाली पीढ़ी के सुसंस्कृत जीवन शैली का चिन्तन करते हुए व्यक्ति एवं समाज के स्वभाव के अनुरूप प्राकृतिक व्यवस्था एक दीर्घकाल से अपेक्षित है।

यह प्राकृतिक व्यवस्था योग एवं आयुर्वेद आधारित व्यवस्था ही हो सकती है जो मानव एवं समाज के स्वभाव के अनुरूप उसके स्वस्थ जीवन को निर्धारित करती है।

इस व्यवस्था में कहीं भी टकराव तथा विषमता नहीं है बल्कि एक दूसरे को जोड़कर सामञ्जस्यपूर्वक आगे बढ़ना है। इस व्यवस्था में न तो दम्भ पूर्वक श्रेष्ठता का भाव है न हीं किसी को लघु समझकर छोड़ देने की प्रवृत्ति। इस अवस्था में सभी व्यक्तियों एवं समाजों को अपनी प्रकृति जानकर उसके अनुरूप जीवन के सभी क्षेत्रों जैसे स्वास्थ, राजनीति, आर्थिक क्षेत्र, शिक्षा, संस्कृति इत्यादि का विकास करने का भरपूर अवसर प्राप्त होता है। इस व्यवस्था को समझने से पूर्व योग एवं आयुर्वेद को समझना आवश्यक है।

’योग’ शब्द संस्कृत के युजिर् योगे, न युज समाधौ धातु से बना है जिसका अर्थ जोड़ना, समाधि व समाधान है। इस प्रकार योग का भाव समग्र साहचर्य का है जहां किसी प्रकार का अंतर्विरोध नहीं है बल्कि सहज स्वीकार्यता है। व्यक्ति से व्यक्ति को जोड़ना, व्यक्ति से समाज, एक समाज से दूसरा समाज, समाज से सम्पूर्ण राष्ट्र को जोड़ना, राष्ट्र से अन्य राष्ट्र को जोड़ना तथा विश्व को समग्र प्रकृति से जोड़कर सम्पूर्ण ब्रह्माण्ड में एकत्व भाव स्थापित करना योग की जीवन दृष्टि है। योग की विशिष्टता यह है कि यह सिर्फ भाषाई विश्लेषण अथवा व्याख्यान आधारित न होकर व्यवहारिक है। इसके अन्तर्गत शारीरिक एवं मानसिक स्तर की विभिन्न क्रियाएं सम्पादित होती रहती हैं जो व्यक्ति को व्यवहारिक जीवन की वास्तविकता का ज्ञान कराते हुए उसका आध्यात्मीकरण कर देती हैं और व्यक्ति खुद में ही देवत्व का जागरण कर लेता है। योग में सम्पूर्ण सृष्टि की समग्रता की व्यवहारिकता इस बात से भी परिलक्षित होती है कि विकास-क्रम में मानव जिन-जिन अवस्थाओं से होकर गुजरा है उन सभी के शारीरिक अवस्था के अनुरूप योग के विभिन्न आसन प्रतिपादित किए गए हैं। जैसे- मोर के अनुरूप मयूरासन, सर्प के अनुरूप भुजंगासन, मछली के अनुरूप मत्स्यासन इत्यादि। इससे स्पष्ट होता है कि यदि योग की जीवन-पद्धति को अंगीकार करें तो सम्पूर्ण सृष्टि के किसी भी जीव एवं प्रकृति में कोई विरोधाभास नहीं रह जाएगा अपितु सामञ्जस्य एवं सम्पोषणीयता वास्तविक धरातल पर होगी।

(Source of Image: https://www.hindustantimes.com/lifestyle/health/international-yoga-day-2022-asanas-to-build-positive-attitude-in-kids-101655811283669.html )

’आयुर्वेद’ शब्द आयुष + वेद शब्दों के संधि से बना है। आयुष का अर्थ है- जीवन तथा वेद का अर्थ है-  विज्ञान। इस प्रकार आयुर्वेद का अर्थ हुआ ’जीवन का विज्ञान’। साधारण अर्थ में जीवन को ठीक अर्थ में जीने का विज्ञान आयुर्वेद है। सीमित अर्थ में आयुर्वेद को चिकित्सा-पद्धति से सम्बद्ध किया जाता है क्योंकि यह स्वास्थ्य रक्षा और रोग निवारण दोनों के लिए एक व्यवस्थित एवं क्रमबद्ध ज्ञान प्रस्तुत करता है। वस्तुतः आयुर्वेद मनुष्य ही नहीं बल्कि प्राणी मात्र के कल्याण के लिए उनके शारीरिक मानसिक एवं आध्यात्मिक सभी पक्षों पर प्रभाव डालता है। महर्षि चरक चरक-संहिता में आयुर्वेद को परिभाषित करते हुए कहते हैं, ’जिसमें हित आयु, अहित आयु, सुख आयु एवं दुख आयु का वर्णन हो, उस आयु के लिए हितकर व अहितकर द्रव्य, गुण, कर्म का भी वर्णन हो एवं आयु का मान व उसके लक्षणों का वर्णन हो, उसे आयुर्वेद कहते हैं’। आयुर्वेद का मान्य सिद्धान्त है कि यह मनुष्य की प्रकृति के आधार पर समस्या का समाधान प्रस्तुत करता है। वर्तमान में योग वैश्विक स्तर पर काफी लोकप्रिय हो रहा है। भारत के प्रयासों के फलस्वरूप संयुक्त राष्ट्र संघ द्वारा 21 जून को ’अन्तर्राष्ट्रीय योग दिवस’ के रूप में स्वीकार किया जाना इसकी महत्ता को प्रदर्शित करता है। विश्व के अधिकांश देशों ने निर्विवाद रूप में इसको स्वीकार किया है। अब जब सम्पूर्ण विश्व उपरोक्त जीवन-शैली को अपनाना चाह रहा है तो यह आवश्यक है कि विश्व के समक्ष योग एवं आयुर्वेद की सम्मिलित एवं समग्र वैज्ञानिक दृष्टि प्रस्तुत की जाए।

A cycle of the expression of universe through the eyes of Yoga and Ayurveda that helps create a world order encompassing natural cycles and human activities. Much of these activities are perceived and are driven by mind, which when is calmed by practicing yoga allows the realization of the oneness of the Universe. [Taken from Singh, B. R., 2022, Beginning of a New World Order with Ayurveda and Yoga. Ayurveda Journal of Health, Vol 20, issue 1, 23-30]

यही व्यवस्था प्राकृतिक व्यवस्था है जो कि एकत्व का भाव प्रकट करती है। इसी का ज्ञान मनुष्य को दुख, सुख इत्यादि व्याधियों से मुक्त कर देता है। भारतीय परम्परा में वेदों में यही उद्घोष प्राप्त होता है जिसका क्रम निम्न हो सकता है-

एकम वा इदम विवभूव सर्वम।

(सबकुछ एक से ही अनेक रूप में परिणत हो गया है। जो भी भेदयुक्त दिखाई पड़ रहा है वह वस्तुत: एक से ही उत्पन्न हुआ है।)

एकं सद् विप्रा बहुधा वदन्ति।

(जो परम सत् अद्वैत भाव लिए हुए है, उसे विद्वान लोगों ने भिन्न-भिन्न रूपों में उद्भाषित किया है।)

तत्र को मोह:  क: शोक: एकत्वमनुपश्यत्।

(जो इस एकत्व को समझ लेता है, जान लेता है, उसे न तो मोह होता है तथा न ही शोक।) यही मानव जीवन का लक्ष्य है।

इस सन्दर्भ में भगवद्गीता कहती है ,’योग एक तकनीक है जिसके अभ्यास के द्वारा स्वास्थ्य संवर्धन किया जा सकता है एवं दुखों को समाप्त किया जा सकता है’। अतः आइए इस अन्तर्राष्ट्रीय योग दिवस के अवसर पर योग एवं आयुर्वेद के सम्मिलित दर्शन को जीवन का अंग बनाएं एवं एक स्वचालित प्राकृतिक विश्व व्यवस्था के सहभागी बने।

–Sh. Alok Kumar Dwivedi, Senior Research Fellow, Department of Philosophy, University of Allahabad and Prof. Bal Ram Singh, Director, Institute of Advanced Sciences, Dartmouth, MA, USA

Darshan Shastras for Śāśvat Śānti and Samatvam

Sh. Charan JS Manektala

Ṛṣis in Iśāvāsya Upaniṣad, Verse 2, remind us of our impermanence, affirm us of our endowed age of hundred years, and encourage us to regulate our life per the universal governing principles and forces.

How one may have an opportunity to live for hundred years, and regulate one’s life per the universal governing principles?

Darshan Shastras holds the key to such treasurers! There are six Darshan Shastras or systematic Indian philosophies in our treasure, which are Āstik, as all of these seek Pramāṇ or proof referencing Vedas to validate the knowledge. These six schools are Nyaya, Vaisheshika, Samkhya, Yoga, Purva-Mimansa and Uttar-Mimansa or Vedanta. Shrutis, which are our Vedic scriptures, are the perceptions of our Ṛṣis, whereas Smritis, which includes Darshan Shastras, are the inferences of our ancestors.

Once Vedic insights of knowledge and ignorance, Vidyā and Avidyā, Samsara or Māyā was revealed to us, Darshan Shastras had then provided a framework to differentiate between Vidyā and Avidyā, to identify delusions within self or others, to detail the steps (Vidhi), when performing Vedic rituals, correctly.  All six schools expounded epistemology or in other words explained systematically on how to differentiate between justified belief from opinion. The schools provided mechanism with which we acquire knowledge, for example Pratyakśa (perception), Anumana (Inference), Upamana (Analogy) etc.

At this point, let us pivot from the abstract notation of philosophy to the applicability of it in our daily lives. Though all Darshan Shastras provide guidance for our day to day lives, we shall first review the School of Yoga, which all of us are most familiar with, and shall review other Darshan Shastras in subsequent articles.

Guiding verses of School of Yoga are known as Patanjali Sutras. Ignorance or Avidyā was  recognized as the cause of suffering, and Patanjali provided us method, highlighted by these verses, to address suffering. As is true for other Schools, the seed verses may have been identified from the Shrutis, and were detailed further, to make us comprehend the process steps. We do find similar guidance in the Svetasvatara Upaniṣad, and time frames of expressed guidance has always generated passionate debates among historians and philosophers. 

The four Pādas or chapters of Patanjali Sutras are Samādhi Pāda (51 verses), Sādhana Pāda (55 Verses), Vibhuti Pāda (56 Verses) and Kaivalya Pāda (34 Verses). The Pādas illustrate the stages that a Yogi may transition through, when adhering to prescribed steps, which begins with the transcendence, steps to the practice, leads to the perception of glory and finally settles into segregation. Of notable importance is the Sādhana Pāda of the Patanjali Sutras, which emphasizes the moral code and daily conduct for the Yogi. Here is an example from Patanjali Sutra (2.30-32)

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः

जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥

शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥

Adhere to Non-violence, speak truth, do not steal, develop dispassion, do not associate with objects! Adhere to these restraints, irrespective of your status, location, time, or condition, these are the universal moral restraints, or Māhāvrata! Follow a routine of purity (within, bodily, and around you), develop contentment, follow austerity, conduct introspection, while concentrating on the impermanent!

As indicated earlier, Patanjali sutras may have originated from select root verses of Svetasvatara Upaniṣad. For example, Svetasvatara Upaniṣad 2.10, recommends meditation, on an even floor, which is pure, has no pebbles, is not exposed to fire and dust, is quieter and not in a damp surrounding, promotes concentration of mind, is not irritating to eyes, like cave dwellings, which also avoids turbulent winds. Such physical layout features are sought to dullen the intrinsic attributes of senses or Indriya.

समे शुचौ शर्करावह्निवालुकाविवर्जिते शब्दजलाश्रयादिभि:।

मनोऽनुकूले न तु चक्षुपीडने गुहानिवाताश्रयणे प्रयोजयेत्॥

When we are born, all of us are equipped with the needed physical mechanisms, mental faculties, and modes of interconnected consciousness, to experience the fullness of life. It is our intervention, intrinsic or extrinsic, which demodulates the life spans or the fullness of life experience. Ṛṣis, with the help of verses quoted above, are providing us a path to modulation, and thus reviving, if dampened presently, or continuing, if flourishing presently, and thus to experience the fullness of life.

The Yogasth state, as illustrated by Patanjali, develops a discriminating mind, which may then overcome fear of any uncertainties, may address any foreseeable challenges of the old age and may avoid unnatural death (which certainly is not in accordance with the guidance of Iśāvāsya Upaniṣad. 

(Source of Image : https://vediccosmos.com/)

Mindful meditation or Samādhi (stillness of mind), as practiced by the Ṛṣis, when sitting in a meditative stance, not only develops a discriminative mind, but may also bring awareness to a Yogi of various attributes of consciousness endowed to him or her, namely, mental vigor, vision, steadfastness, opinion, wisdom, uninterrupted flow, or motion, memory, and mental resolve. A Yogi can then consciously begin to manage the other attributes of consciousness, such as physical exertion, energy, desire, and later is then able to exert control and will.

In the following articles, we shall review different Pādas of Patanjali Sutras, and establish Ṛṣi Patanjali school of Yoga’s mandated daily routine, needed moral conduct, its precepts and revelations.

Sh. Charan JS Manektala, Former Dean of Deans, Technology Institutes

                                                                      

स्वस्थ जीवन की ओर ले जाने वाला साधन ‘योग’

डॉ.अलका शर्मा

प्राचीन शास्त्रों में मानव जीवन का परम लक्ष्य पुरुषार्थ चतुष्ट्य की प्राप्ति माना गया है। धर्म, अर्थ, काम, मोक्ष सभी की प्राप्ति स्वस्थ शरीर द्वारा ही संभव है|

धर्मार्थकाममोक्षणारोग्यम मूलमुत्तम्।

(चरक संहिता २.१.१६)

स्वस्थ शरीर द्वारा ही मानव संसार के समस्त कार्य, धनोपार्जन, लोक-व्यवहार, व्यापार, नौकरी, पारिवारिक-दायित्व, भजन, चिंतन, मनन आदि करने में सक्षम होता है। कालिदास ने भी धर्मसाधन के लिए स्वस्थ शरीर को ही अनिवार्य माना है-

शरीमाद्यं खलु धर्मसाधनम्।

(कुमारसम्भवम्)

क्योंकि यदि हमारा शरीर विकार ग्रस्त है तो वह क्षीण व दुर्बल हो जाता है और अस्वस्थ व्यक्ति जीवन के समस्त आनंद-धन, ऐश्वर्य, भोजन से विरक्त सा हो जाता है। अस्वस्थ व्यक्ति को प्रकृति के सुंदर दृश्यों में भी रुचि नहीं रहती। निरंतर अपनी व्याधि के विषय में ही चिंतित रहता है। अतः जीवन का वास्तविक आनंद लेने के लिए शरीर का स्वस्थ होना परम आवश्यक है।

स्वास्थ्य के प्रति सजग व्यक्ति अपनी-अपनी रुचि के अनुसार भिन्न-भिन्न उपाय करते हैं। उदाहरणार्थ- प्रातः काल जागरण, उषा-पान, प्रातःकालीन टहलना, व्यायाम, जिम, विभिन्न खेल आदि। स्वास्थ्य के प्रति सजग हमारे प्राचीन ऋषियों ने पुरातन काल में ही शरीर को स्वस्थ रखने, इच्छाशक्ति को प्रबल बनाने के लिए, मन पर संयम रखने के लिए एक उत्कृष्ट प्रणाली को विकसित किया जिसे ’योग’ कहते है। योग के वास्तविक महत्व से अनभिज्ञ पर जिज्ञासु जनसाधारण के मानसपटल पर यही प्रश्न उठता है कि वास्तव मे ’योग क्या है’? जब हम अन्य व्यायाम कर सकते हैं तो फिर योग क्यों?

साधारण शब्दों में योग का अर्थ है ’जोड़ना’। शरीर व मन को परस्पर जोड़ना ही ‘योग’ है। पतंजलि-योगसूत्र के अनुसार शरीर, मन, व मस्तिष्क में तादात्म्य स्थापित कर मानव को स्वस्थ, ऊर्जावान, सक्रिय बनाने की कला ही ’योग’ है क्योंकि कभी हम शरीर से स्वस्थ होते है, पर मन अशांत होता है और कभी मन शांत है तो कभी शरीर लाचार हो जाता है। ऎसे में हम योगासनों के माध्यम से स्वस्थ तन, प्रसन्न व शांत मन की प्राप्ति करते हैं।

गीता में ’समत्वं योग उच्यते’( २/४८) कहकर योग की अत्यन्त सारगर्भित व्याख्या की गई है। कहने का अभिप्राय यह है कि जहाँ संतुलन, समत्व, लयबद्धता, सामंजस्य, अद्वन्द है, वहीं योग है। इसके विपरीत जहाँ संघर्ष, विग्रह, असामंजस्य, असंतुलन, असंगति है, वहीं रोग है। प्रायः लोग अपने परिवार, समाज, व्यवसाय, नौकरी में सही तादात्म्य स्थापित नहीं कर पाते और परिणाम स्वरूप अशांति, संघर्ष, बैर, व्याधि, रोग उनके जीवन का अंग बन जाते है। योग के अनुसार वीणा की सुमधुर ध्वनि तभी सुनाई पड़ती है, जब उसके सभी तार कसे हो। उसी प्रकार हमारे शरीर व मन के भी तारो में पर्याप्त लयबद्धता, संतुलन हो तो हमारी जीवन-वीणा में भी सुमधुर झंकार प्रस्फुटित हो उठेगी। यदि हम अपने शरीर को स्वस्थ रखना चाहते हैं, साथ ही हड्डियों की लचक, पुष्ट मांसपेशी, शरीर में सुचारू रूप से रक्त संचार, शरीर के सभी अंगों- ह्रदय, मस्तिष्क, गुर्दे, पाचन-तंत्र, श्वास- तंत्र आदि को पुष्ट करना चाहते हैं तो निश्चित ही योगासनों से निम्न लाभ अवश्य पाएंगे-

• स्वस्थ व सुडौल शरीर
• प्रसन्न व शांत मन
• मानसिक शांति
• आंतरिक प्रसन्नता
• तीक्ष्ण बुद्धि

• निर्णायक शक्ति
• चिंतन की स्पष्ट दिशा
• तेज स्मरणशक्ति
• इन्द्रिय निग्रह
• मुखमंडल पर तेज

वस्तुत: योगासन शरीर को स्वस्थ रखने की पूर्ण चिकित्सा-पद्धति है, जिसमें शरीर में उत्पन्न समस्त व्याधियों का योगासन द्वारा उपचार व निदान किया जा सकता है। योगासनों से शरीर लचीला बनता है, सभी ग्रंथियों में रस-स्राव नियंत्रित होता है, एकाग्रता व शांति का अनुभव होता है, सहन-शीलता, दृढ़ता आत्मसंयम आदि गुणों का विकास होता है, तथा मन पर नियंत्रण होने के कारण सूक्ष्म शरीर सकारात्मक भाव से प्रभावित होता है।

कुछ लोग योग को जटिल प्रक्रिया मानते हुए अपने स्वास्थ्य रक्षण हेतु अन्य व्यायाम, विभिन्न खेल, या जिम आदि को अपनी दिनचर्या में शामिल करते हैं। वैसे तो शरीर को स्वस्थ रखने के लिये व्यायाम, भ्रमण, तैराकी, जॉगिंग, साईक्लिंग, बैडमिंटन, टेनिस क्रिकेट, जुडो आदि कई प्रचलित तरीके हैं। इन सभी से निसंदेह हम शरीर में चुस्ती-फुर्ती, स्थूलता में कमी,  सुचारू रूप से रक्त-संचार आदि लाभ ले सकते है| प्रत्यक्ष को प्रमाण की कोई आवश्यकता नहीं होती। उपरोक्त चर्चा का सबसे बड़ा  उदाहरण इस कोरोना संकट में देखने को मिला। कोरोना वायरस श्वास व नासिका के द्वारा शरीर में प्रविष्ठ होकर कितनी तेजी से फैला, ये सभी ने देखा और जाना। कोरोना के समय मॉल, बाज़ार, जिम, क्लब, रेस्ट्रोरेंट जब सब कुछ बंद था। यहां तक कि वेक्सीन भी बहुत देर में उपलब्ध हुई। ऐसे में जहां अनुलोम-विलोम,  कपालभाति, भस्त्रिका आदि प्राणायाम ने आशातीत परिणाम दिखाए और करोड़ों लोगों को स्वस्थ किया। वहीं ॐकार, नाद, भ्रामरी प्राणायाम द्वारा सामाजिक जीवन से दूर अपने घरों में ही कैद करोड़ों लोगों को अवसाद, डिप्रेशन आदि से मुक्ति मिली। इस प्रकार जिन्होंने भी योग पर विश्वास कर योग की शरण ली उन्होंने उस कठिन समय में केवल घर में ही रहकर योगासनों से लाभ उठाया और अपने प्राणों की रक्षा करते हुए मृत्यु पर विजय प्राप्त की।

मेरा व्यक्तिगत अनुभव भी इस दौरान रहा। नंवबर, २०२० में अपने दफ्तर जाने के कारण मैं और मेरे पति दोनों ही कोरोना से संक्रमित हो गए। पहले से ही नियमित रूप से योगाभ्यास करने के कारण हम दो दिन में ही ठीक हो गए क्योंकि प्राय: ऎसा माना जाता है कि योग के कारण रोग-प्रतिरोधक क्षमता (immunity) बड़ जाती है। प्राणायाम के नियमित अभ्यास से प्राण शक्ति ’ऊर्जा’ ऊर्ध्वगामी हो जाती है। श्वास को लंबा, गहरा, लयबद्ध बनाने से आयु में वृद्धि होती है क्योंकि जितना गहरा श्वास हम लेंगे उतने ही दीर्घ जीवी हम होंगे।

श्वास-प्रश्वास की गति को वेगपूर्वक लेना व छोड़ना ’भस्त्रिका प्राणायाम’ कहलाता है। जैसे सुनार धौकनी से सोने को परिष्कृत करता है, उसी प्रकार इस प्राणायाम से हमारे शरीर की अन्तरिक शुद्धि  होती है। कपालभाति  व भस्त्रिका सहयोगी प्राणायाम है। कपालभाति प्राणायाम में श्वास को बार-बार बाहर फेंकने में अधिक शक्ति लगती है और सांस लेने में उतने  वेग की आवश्यकता नहीं जबकि भस्त्रिका में सांस लेने व छोड़ने दोनों में ही वेग का प्रयोग होता है। इससे दमा, टी.बी, वायु रोग,  रक्त-शुद्धि,  सुचारू रक्त संचार,  सूर्यनाडी, चंद्र नाडी  एवम सुषुम्ना नाड़ी का शोधन होकर प्राण सुचारू रूप से प्रवाहित होने लगता है। कोरोना  काल में शीघ्रता से ठीक होने में मुझे इन प्राणायामों ने मदद की। इस प्रकार योग की गुणवत्ता व श्रेष्ठता स्वतः दृष्टि गोचर है। कोरोना काल में विश्व के समस्त देशों ने योग के महत्व को जाना व स्वीकार किया है।

गीता में शरीर को क्षेत्र कहा गया है- ’इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते’ (१३.२)। जिस प्रकार खेत में बोये गए बीजों के अनुरूप ही फल प्राप्त होता है, उसी प्रकार शरीर रूपी खेत में उत्तम कर्म संस्कारों का वपन करना चाहिए।

अपने शरीर की प्रकृति को जानकर रक्षण करना हमारा ही दायित्व है। पर यह कितनी विडंबना है कि हर व्यक्ति देश, विदेश, भूगोल, खगोल, विज्ञान आदि की पूर्ण जानकारी रखता है पर अपने ही शरीर के पूर्ण विज्ञान को कभी जानने का प्रयास भी नहीं करता। गलत दिनचर्या, पथ्य-कुपथ्य से सर्वथा अनभिज्ञ, योगासनों, प्राणायाम, ध्यान से कोसो दूर होकर व्यक्ति अपने शरीर को असंख्य व्याधियों का शिकार बना लेता है। अतः अपने जीवन में योग को अपनाए और ’जीवेम शरदः शतम्’ जैसे वैदिक स्वप्न को साकार करें।

डॉ.अलका शर्मा, साहित्यकार एवं निदेशक, निजी कंपनी

Minimizing Unhappiness in Life through Practice of Yoga

Dr. Dhananjay B. Ghare

‘Yoga’ literally means linking, bonding, or getting connected by something with something. In common usage, it is linked with ‘luck’ or ‘chance’ of occurrence of several events together during same time period.

Every Human’s lifespan can be split into a series of durations of experiencing ‘happiness’ and ‘unhappiness’. Within these periods, there can be different levels of intensities of these feelings. Practice of yoga devotes ways and means of decreasing the duration as well as the intensity of feeling ‘unhappiness’ by using techniques recognized in the yoga. These activities may consequently get accompanied with increasing both the duration and intensity of feeling ‘Happy’. To understand this goal, we first need to understand (a) the nature of, and (b) some major reasons of feeling unhappy.  Let us enumerate some of them, and simultaneously enlist the Yogic solutions to minimize them.

While experiencing deep sleep, we are totally unaware of any feeling of either ‘happiness’ or ‘unhappiness’. Therefore, we can count this duration under the list of ‘not feeling unhappy’. Consequently, trying to enjoy deep sleep, as long as possible, is the simplest method of reduction of the period of feeling ‘unhappy’ in our life. In cases where we do have time to sleep, but are unable to get the sleep, we should consult a physician or psychiatric to treat our sleeplessness by using any pathological treatments. Correspondingly, we should learn the Śavāsana and yoga-nidrā to stay relaxed in these ‘sleep like’ states of mind, devoid of feeling unhappiness.

While experiencing the state of ‘turīya-samādhi’ we are free from unhappiness. Transcendental Meditation is a comparatively simpler technique, developed by Maharshi MaheshaYogi-ji to learn and practice.

While experiencing the dream state, if we get bad unhappy dreams, they are often caused by some fear psychosis, hidden in our mind. Bhakti-yoga and vrata-archanā based karma-yoga or kriyā–yoga, based solutions aimed at getting the blessings of our God or Goddess can be helpful. Another devotional faith or Japa-yoga based solutions are helpful in reduction of duration of feeling unhappy resulting from bad dreams.

While experiencing the awakened state, we often feel uneasiness originating from multiple physical, mental, emotional, intellectual, environmental conditions. At present, we do not have any standardized scales and gauges for measurement of intensity of unhappiness, resulting from any particular reason. Still, let us imagine that we can arbitrarily assign some value to the unhappiness caused by a ‘Cause’ ‘C1’ and plot it against time ‘t’ then we shall get some sort of  line or curve. The area of projections under this curve from time t1 to t2 gives us a measure of our ‘unhappiness’ suffered during this duration, due to cause C1. e.g. in a typical case of a physical injury caused by a cut suffered by a cook (serving in a restaurant) while cutting a vegetable, the duration of its healing and the intensity of the pain due to this injury, as well as, inability or inefficiency in work suffered during this healing period, etc. represent the measures of unhappiness suffered by that cook. Simultaneously, this cook may suffer from any number of other physical deceases. Diabetic conditions may prolong the duration of suffering and the area under the curve increases. Scolding from his employer for his inefficiency, or cut in his daily salary during this period as well as the expenditure involved in treating the wound, etc. can add to his worries and feelings of unhappiness. Appropriate diet and appropriate medical treatment supporting lifestyle along with a mental attribute of higher levels of patience and tolerance (kshamā) will help to reduce the intensity.  The measure of the total unhappiness suffered can be increased, reduced, and controlled by such modifications. Says Gita-

युक्ताहारविहारश्चयुक्तचेष्टश्चकर्मसु | युक्तस्वप्नअवबोधश्चयोगोभवतिदु:खहा || (6.17)

There can be several thousands of causes or reasons which can bring varieties of physical states of unhappiness. Their intensity is assignable with some arbitrary value suitable to each cause. Gaining higher and higher unhappiness intensity levels can be considered as rise in that.

The natural tendency of any soul (jīvātmā) is to get motivated to undertake conscious actions which are expected by that soul to reduce and minimize this unhappiness potential. This Vedic law is very similar in nature to the law of modern Physics called as the ‘Law of Minimum Potential Energy’. Naturally, the consciousness’s motivating force is directly proportional to the difference in the values of the instantaneous state of unhappiness with the lowest possible state of unhappiness.

Hunger and thirst are routinely recurring forms of two axes of unhappiness. The Vedic solutions are appropriate quantities of appropriate nutritious food and drink. Regularly repeated appropriate diet and dieting is the solution for minimization of these routine causes of unhappiness.

Boredom resulting from daily routine work is another common reason of feeling uneasy type unhappiness. Presently, we resort to undertake a journey to some tourist resorts, hill stations to encounter this problem. Most of the ancient pilgrimage places such as jyotir-linga, Śakti-sthala etc. are located on beautiful places, hills, river-banks or ocean-beaches. Undertaking pilgrimage especially by walking with devotionally oriented groups has been working as health recovering cum spiritually educating annual program for millions of persons in India. These programs are combinations of bhakti-yoga, and appropriate activities of Yoga.

Usefulness of ‘Yogāsana postures, prāṇāyāma practices, dhyāna meditation etc. have already become globally popular. YouTube based instruction programs as yogic remedies to several common deceases (e.g. asthma, BP, diabetics, arthritis, back-pain etc.) are available on the internet. All these are yoga-based methods for reduction of unhappiness via improvements in physical, mental, emotional health and immunity.

Dr. Dhananjay B. Ghare, Former Scientist, IISC, Bengaluru

A Spiritual Perspective on Menses (Part-II)

(Continued from Part-I)

– Dr. Athavale & Dr. Nandini Samant

Why is menarche celebrated?

The onset of menstruation, also known as menarche, is one of the most significant milestones in a woman’s life. Though the physiological aspects of menstruation are common across faiths, the social aspects vary. Many faiths across the world, celebrate the menarche in their own unique way.

courtesy : Flickriver                                

courtesy : Smithsonian_photo_contest

Sanātan Dharma looks upon life as an opportunity to make all round efforts to realize God. With menarche, as ovulation begins, conception is now possible. From the perspective of Sanātan Dharma, conception is not just procreation. Conception is important because it gives a jīva an opportunity to take birth and make efforts to move towards Mokṣa. Celebration of menarche imparts a very positive perception of menstruation, and the inherent sense of responsibility towards moral conduct to the young girl.

How can women by avoiding cooking or touching food during menses benefit themselves and society?

Food and water are basic constituents that are absorbed and assimilated at the cellular level. That is why, it is very important that these two components be Sāttvik. During menses, the Raja subtle component in the woman increases. It gets transferred to the food through her touch, thus reducing its spiritual purity. This would affect the entire family adversely at the spiritual level. That is why scriptures advise menstruating women to keep away from cooking activities or touching food cooked for the family and store of water. This is similar to how we do not put salt in milk as this would alter the basic characteristic of the milk.

Subtle picture of food after being touched by a woman during menses

The true measure and analysis of what happens in the subtle (that which is beyond the comprehension of the five senses, mind and intellect) dimension can only be through the medium of the sixth sense. Refer to ‘Subtle picture of a woman during menses’ in the first part of this article. The following is a recreation of the subtle picture based on knowledge perceived by Mr. Nishad Deshmukh, a member of the spiritual research team of Maharshi Adhyatma Vishwavidyalay.

It is apparent from the subtle picture how and why the inherent Sattva component in the food is reduced after a menstruating woman touches it. As the food gets a covering of Raja-Tama and it gets charged with negative vibrations, divine energy (Śakti) and vital energy are unable to enter it. It is to prevent this loss of positivity in the food.

Universal aura scanner (UAS) of food and water before and after being touched by a woman during menses

In addition to the knowledge given in the scriptures and that perceived by seekers from our spiritual research team. A pilot study was conducted in the Spiritual Research Center of Maharshi Adhyatma Vishwavidyalay, Goa, on 5 lady subjects having menses using modern scientific equipment (UAS instrument) to study the effect of touch of a woman having menses on food and water. Refer to ‘Universal Aura Scanner study of a woman during menses’ from the first part of this article.

To begin with, we served food in a plate and water in a glass from the kitchen of the Āśram of Maharshi Adhyatma Vishwavidyalay for the first subject. Care was taken to ensure that the subject did not touch the food and water. We used the UAS to note the readings of the 2 types of negative energies and positive energy in both the food and water served to her. Then we asked the first subject with menses to touch the food in the plate and the glass of water. This contact was for a period of few seconds only. After she had touched the food and water, we repeated the above-mentioned UAS readings of both the food and water served to her. We repeated this for each of the remaining 4 subjects. Each subject was separately served the same food and water from the same kitchen. We then repeated the above experiment with the same subjects 15 days later, when the subjects were in their non-menses phase. The readings are given as under-

UAS readings for food and water touched by women in their non-menses period and during their menses

Conclusions of the experiment

Regarding subtle negative energies : It is our experience of the past 10 years with the Universal Aura Scanner that it is not uncommon to find subtle negative energies in inanimate objects or animate beings. This is because of the overwhelming rise in Raja-Tama in the present times. It is apparent form the above tables that both types of subtle negative energies were completely absent in food and water before being touched by the subjects during the experiments done in their non-menses period and also during their menses. This is because the food and water came from the kitchen of a highly Sāttvik Āśram, where many Saints reside and food is cooked entirely by seekers as their spiritual practice. However, subtle negative energies were found in very high proportion in both the food and water after the subjects touched them during their menses.

Regarding positive energy : It is our experience with UAS studies, that it is not necessary that positive energy be present in inanimate objects or animate beings. However, high positive energy was found in both food and water before the subjects touched them. The reason is the same as explained in the point above. This positive energy in both food and water increased when the seekers touched them during their non-menses period. This is a reflection of the high positive energy generated in them due to their spiritual practice. The exception to this was Subject no. 3, who is deeply affected by subtle negative energies. In her case, the positive energy was found to be marginally decreased after she touched the food and water. When these same seekers touched food and water from the same Āśram during their menses, the positivity in the food and water was completely wiped out in the case of 4 subjects and greatly reduced in the case of Subject no. 2. This study using a modern scientific equipment gives us an objective insight into the extent of detrimental effect of touching food and water by a woman during her menses.

That our sages perceived this more than 5000 years ago, before the advent of any kind of scientific measuring equipment bears ample testimony to their highly enlightened status! Not only this, they devised and implemented appropriate steps at basic day-to-day life activity level to prevent the adverse effect of menses from affecting the spiritual purity of the family.

How can women by refraining from spiritual activities such as pūjā or entering a temple during menses benefit themselves and society?

त्रिरात्रं रजस्वलाशुचिर्भवति । (वसिष्ठधर्मसूत्र ५.६)

A woman will be Ashuchi (spiritually impure) during three (days and) nights (during menstruation).

साध्वाचारा न तावत्स्याद्रजो यावत्प्रवर्तते । (अङ्गिरसस्मृति ३७)

Do not perform any spiritual activities like pūjā, visiting temple, etc. during menstruation.

Women being advised to refrain from spiritual activities during menses is perceived as discriminatory by the modern world. This is simply not so. Sanātan Dharma has prescribed this restriction from the perspective of preventing the woman from incurring harm at the spiritual level, which would affect her at the physical and mental level too. For being competent to perform spiritual activity, shaucha is required at the bodily, mind and prāṇa level. Just as strict hygiene is required to benefit from a surgical operation, so also shaucha is required to obtain benefit from spiritual activities.

Both men and women enter a state of ‘Ashaucha’at various times in their lives such as during birth or death in immediate family. Menses also bring about a state of ashaucha in a woman. How this happens at the level of various kośas is explained –

State of shaucha in women during menses

It is apparent from the above table how the woman becomes incompetent to perform spiritual activities as it is having adverse effect on her due to her ashaucha status during menses.

1.The purpose of any spiritual activity like a pūjā or Yajña is to make the prāṇa to rise upwards. This activates the Kundalini and makes it to rise. During menses, apāna vāyu is activated which moves in the downward direction to bring about excretion of menstrual tissues. So there is a conflict at prāṇa level. This causes an imbalance of dośas (namely Vāta, Pitta, Kapha) as per Ayurveda. This affects the woman at various levels.

2.Every temple has an idol in which prāṇpratiśṭha of that particular deity principle has been done. This means the deity principle has been invoked in the Idol. Hence, it is a place of high spiritual energy (Śakti). Being in a temple causes the prāṇa to rise in upward direction.

As a consequence of the above points 1 and 2,

1.A menstruating woman, in whom the apāna vāyu is activated, would be adversely affected by the upward movement of prāṇa resulting from any spiritual activity. This may not necessarily be apparent in the first instance, but repeated exposure during menses would affect the woman seriously.

2.However, as the adverse effect of spiritual activity on a menstruating woman happens at a subtle level, it may not be apparent to her. This is similar to the fact that most people are not able to perceive the adverse subtle effect of non-vegetarian food on them. Even if the adverse effect is immediately experienced, the woman may not connect the distress to the spiritual ritual or visiting a temple.

3.The Energy generated from spiritual activities is also diluted due to the influence of high Raja in the menstruating woman. The temple, the temple at home, pūjā, Yajñas etc. are sources of spiritual energy and Sattva subtle component. We as individuals and collectively as society benefit and in a way highly dependent on this source of Sattva for our day-to-day as well as overall long term well-being and success. By polluting these sources of spiritual energy and Sattva with the Raja in a menstruating woman, we are effectively destroying our basic sources of spiritual well-being.

How can we benefit from the advice of scriptures in our present lifestyle?

It has been prescribed from the perspective of the well-being of the woman as well as society at large. However, it could be difficult to follow it in the modern setup with nuclear families, especially where both spouses work outside home. We can still benefit from the advice by understanding the underlying science with an open mind. Based on this understanding, we can see what all we can do to limit the effect of the increased Raja in the woman during menses.

(1) One sound option is to focus on chanting as per our religion of birth or ‘ॐ नमो भगवते वासुदेवाय।’ as much as possible during menses, especially during activities affecting the whole family like cooking. This sattvikta increasing measure is an efficient way of reducing the effect of Raja.

(2) It is best to refrain from going to the temples or participating in rituals. We can get the daily pūjā at home done by other family members.

(3) The effect of increased Raja emitted from the woman during menses in the premises can be reduced by sprinkling gomutra with tulsi leaf on all days of the menses and after the 5^th day head bath of the woman with menses. For best results, use of gomutra of desi cows, not jersey ones, is recommended.

(4) Having a head bath on the fifth day of menses and adding a few drops of gomutra to the water used for bathing as well as washing the clothes and bedding helps remove the Raja present in the body of the woman and her clothes.

(5) Just as Raja increases in a woman during menses, Raja-Tama increases in both men and women with thoughts of anger, greed, jealousy, lust, laziness, etc. However, most are not aware of this as we are not able to perceive the subtle vibrations which come with regular spiritual practice. Menses is clearly apparent, hence, there is opportunity to take precautionary measures. Chanting as a form of spiritual practice is an effective way for both men and women to minimize the ill-effects of Raja-Tama in our lives from all sources – physical, mental and spiritual. If you cannot practice the whole, practice at least as much as you can.

The Shrimad Bhagawadgītā (2.40) advises-

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ||

In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

(Acknowledgement : Menstruation Practices in Hinduism : What & Why? – A Talk by Nithin Sridhar)

– Dr. Athavale M.B.B.S., Clinical Hypnotherapist & Dr. Nandini Samant M.B.B.S., D.P.M. (Consulting Psychiatrist), Maharshi Adhyatma Vishwavidyalay, Goa

Vedic Shield against Visible and Invisible Organisms

–Dr. Raghava S. Boddupalli

Introduction

Coronaviruses (CoV) are a large family of viruses, including some that cause the common cold to some that cause major diseases such as the Severe Acute Respiratory Syndrome (SARS) and the Middle East Respiratory Syndrome (MERS). In December 2019, the pandemic outbreak of a novel ‘Coronavirus disease’ (COVID-2019), later termed as SARS-CoV-2, is potentially fatal and a highly contagious disease. Given that in absence of a definitive COVID-19 treatment and the presence of asymptomatic carriers, the conventional intervention measures to curb the rate of infection and deaths are highly challenging. This novel coronavirus (2019-nCoV) is a new strain that has not been previously identified in humans. Respiratory involvement, presenting as mild flu like illness to potentially lethal acute respiratory distress syndrome or fulminant pneumonia resembling that of SARS-CoV is the dominant clinical manifestation of COVID-19. Like other respiratory tract infections, pre-existing comorbidities are reported to enhance vulnerability to COVID-19 patients. Although the pathophysiology of SARS-CoV-2  is not  well  studied  yet,  existing  evidences  suggest likely  resemblances  to  other  SARS-CoVs’ infection; the  acute  lung  injury  resulting  from  aggressive  inflammation  triggered  by  viral replication. People with compromised immune systems, the very old and young and those with diagnosed heart and lung conditions are most at risk of developing complications if they contract an infection like this. While currently there is no cure for this, we can work with our mind and body through natural remedies to greatly strengthen our immune system. If our immune system is strong, then we can fight and prevent any infection.

Homa oblations to control bacterial and fungal pathogens 

According to Vedic scholars, the combination of the powerful energy of the fire and the Vedic mantras/liturgy creates extremely auspicious and purifying vibrations that are beneficial to the people attending yajña or hōma. The homa-ājya that is used in the yajñas is made only from the cow’s milk. Research reports indicate that the cow-ghee contains many essential nutrients, anti-oxidants and saturated fatty acids. These reports provided experimental evidence that the cow-ghee is having anti-bacterial and anti-fungal properties. The practice of Agnihotra and placing havan (fire offerings) purifies the house and the outside environment. A scientific report states that homa is an effective method to reduce the fungal spores load in small office or room. As per the experiments conducted, the homa fire smoke has the potency to kill fungal spores. In another study, it is experimentally shown that the medicinal smoke emanated by burning wood (samidha) and a mixture of odoriferous and medicinal herbs has the ability to effectively reduce pathogenic bacteria in the air. Another report conceptualizes the principle of Agnihotra yajña as having potent pharmacological action. The anti-viral property of the homa needs to be experimented and tested.

Microorganisms in Vedas

The word krimi occurs in the Vedas for different macroscopic and microscopic creatures. Right from germs like bacteria, viruses and others, various insects like kīṭa, pataṃga are referred as krimi. There are two types of krimis viz., dṛṣta (visible / macroscopic) and adṛṣta (invisible / microscopic) were described in Atharvaveda (AV) as an entire hymn [5-5-23].

yō akṣyau parisarpati yō nāsē parisarpati।

datāṃ yō madhyaṃ gacchati taṃ krimiṃ jaṃbhayāmasmi ॥

AV 5-5-23(3)

नेत्रों में घूमने वाले, नाक के नथुने में घूमने वाले तथा दाँत में रहने वाले कृमियों को हम नष्ट करते हैं।

utpurastātsūrya ēti viśvadṛṣṭō adṛṣṭahā।

dṛṣṭāṃśca dnannadṛṣṭāṃśca sarvāśca pramṛṇākrimīn ॥

AV 5-5-23(6)

सब प्राणियों के लिए दर्शनीय सूर्य अदृश्य कीटों को नष्ट करते हैं। वे दृश्य, अदृश्य सब प्रकाश के कृमियों को मारते हुए पूर्व से उदय हो रहे हैं।

We pray that both the worms (krimi) that we can see, and that we see not, be destroyed. These two categories encompass nearly all krimi (microbes / pathogens). According to their origin and habitat they are categorized as praṇyaśrayī and anyasthānaśrayī. Different śārīrika, mānasika and ādhyātmika vyādhis were thought to be originated from these krimis. These harmful and debilitating (puṣtināṣaka) organisms are recognized by various names based on troubles/sufferings they produce. Sun and fire (agni) were described as internal source of treatment (krimi cikitsa). Today, science also confirms these facts that early morning ultraviolet light rays emanating from sun can be used for various krimijanya-vyādhis. Apart from this, various treatment modalities by using various natural resources, herbal drugs, mineral drugs, fumigation, cleansing (mārjan-prōkṣaṇa) and hymns are described for krimi and diseases caused by them in Yajurveda and Atharvaveda.

Prayer to Soma (god of medicinal herbs), Rudra (primordial doctor) and other deities

sōmārudrā vi vṛhataṃ viṣūcīmamīvā yā nō gayamāvivēśa।

ārē bādhēthāṃ nirṛtiṃ parācaiḥ kṛtaṃ cidēnaḥ pra mumuktamasmat॥

Yajurveda [TS 1-8-22(22)] 

Oh Soma (god of medicinal herbs) and Rudra! Enter our homes and eradicate morbidity. Drive away and trouble the unfavorable disease from afar. You will remove from us the sin (which is in the form of disease) that is stuck to our bodies.

adhyavōcadadhivaktā prathamō daivyō bhiṣak।

ahīgśca sarvāṅjaṃbhayaṃthsarvāśca  yātudhānyaḥ॥

Yajurveda [TS 4-5-1(2), MS 16-5]

The first anuvaka of Namakaṁ in Śrī Rudram is not only chanted for all-round development of the community as well as the well-being of the chanter, but will also provide protective shield (kavaca) against the visible and invisible enemies like virulent fevers, fatal disorders, absolution from evil stars and bad karma.

udgrābhaṃ ca nigrābhaṃ ca brahma dēvā avīvṛdhann।

athā saptnāniṃdrāgnī mē viṣūcīnānvyasyatām॥

Yajurveda [TS 1-6-4]

Brahma and other devatas improved the two-fold nature (udgrābha and nigrābha) of the ladle, increasing its prosperity. Using this, Indra and Agni drove away and destroyed cholera.

Remedy for germs

atriṇā tvā krimē hanmi । kaṇvēna jamadaggninā। viśvāvasōrbhrahmaṇā hataḥ। kriṃīṇāguṃ rājā। apyēṣāgsthapatir hataḥ।  athō mātāthō pitā। athō sthūrā athō kṣudrāḥ। athō kṛṣṇā athō śvētāḥ। athō āśātikā hataḥ। śvētābhi ssaha sarvē hataḥ॥

Taittirīya Āraṇyaka [TA] 4-36

O Germ! I kill you with the mantra revealed by the ṛṣis Atri, Kaṇva and Jamadagni. The leader of the germs was killed by the mantra revealed by Visvavasu, a Gandharva. The other germ leaders were also killed. The mother and father of the germs were destroyed. All types of germs – big and small, black and white were killed. Moreover, the germs in the bodies of animals like cows and horses were also killed. We offer the havis in the hōma, in the yajñaśāla. Similarly, through this mantra, we keep the enemies, in the tooth of Yama. We can listen to the crushing sound of the enemies, while they are killed.

yā vyāghraṃ viṣūcikā। ubhauvṛkaṃcarakṣati। śyēnaṃ patatriṇaguṃ siguṃham। sēmaṃ pātvagumhasaḥ॥

Taittirīya Brāhmaṇa [TB] 2-6-1(5)

व्याधियों को दूर करने वाली विषूचिका यजमान की उसी प्रकार रक्षा करें जिस प्रकार व्याघ्र, वृक, सिंह और पक्षी को जरण दोष नहीं होता।

This mantra implores the deity of cholera, viṣūcikā, to protect the sacrificer from distress in the same way that the tiger, wolf, winged hawk and the lion are protected or spared.

Prayer to Vayu and Prajapati

vātaṃ prāṇaṃ manasānvārabhāmahē। prajāpatiṃ yō bhuvanasya gōpāḥ। sanōmṛtyōstrāyatāṃ pātvaguṃhasaḥ। jyōgjīvā jarāmaśīmahi॥

TB 3-7-7(2)

प्राण रूपी वायु और प्रजापति जो इस भुवन के स्वामी है। वे हमारे मन से मृत्यु के भय को हटाये। हम चिरकाल तक जीवन जीये अर्थात् वृद्धावस्था तक ।

It is a prayer for vāyu (custodian of vital air – prāṇaṃ) and Prajāpati, who is the creator and protector of the universe (bhuvanās) – heaven, earth, and hell – (bhuvanasya gōpāḥ) and the people living in them. They relieve us from the attack of mṛtyu (dangers and untimely unhappy occurences) as well as from the sins (aguṃhasaḥ). These may be carried on by the jīva even to the next birth. We have to mark the definite hope expressed in the expression: ‘jyogjīvā jarāmaśīmahi’. This desire is also mentioned as prayer to Sun God in Śaura sūkta. As there are many uncertainties in one’s life, there no guarantee in reaching old age. From birth to death, many mayantarayas (mṛtyu) occur. Hence, they need to be curbed periodically. When this mantra is performed as japa, surely the deities under prayer shall focus this care on the devotees. They promote health and save us from death and distress (Prabhakar, C.L., Veda Nada Sarit, 27(228), April 2020).  

Cure for respiratory diseases

jarāyujaḥ prathama usriyā vṛṣā vātābhrajā stanayannēti vṛṣṭyā।

    sanō mṛḍāti tanvaṛujugō rujan ya ēkamōjastrēdhā vicakramē॥

AV 1-3-12(1)

जरायु से उत्पन्न जगत् से पूर्व सृष्टि में सबसे प्रथम उत्पन्न वायु के समान शीघ्रगामी और अनंत बल संपन्न सूर्य मेघों  को गर्जाते हुए वर्षा के साथ आते हैं। वे सूर्य हमें त्रिदोष जनित रोगों से मुक्त कर। वे सीधे चलने वाले सूर्य जो एक होकर भी तीन प्रकार से प्रकाशित होते हैं, हमारे शरीर को सुख दें।

We pray the Sun, who shines strong even through the heavy clouds and rain, and provide comfort to our body by curing many diseases.

añgē añgē śōciṣā śriśriyāṇaṃ namasyaṃta stvā haviṣā vidhēmal

      añkāṃtsamañkān haviṣā vidhēma yō agrabhīt parvāsyā grabhītā॥

AV 1-3-12(2)

प्रत्येक अवयवों में अपनी दीप्ति रूप से व्याप्त हे सूर्य! हम स्तुति, हवि आदि से आपको पूजते हैं। आपके समीपवर्ती देवताओं को भी हवि द्वारा सेवा करते हैं। रोगों से ग्रसित इस पुरुष की रोग निवृत्ति के लिए हम आपको पूजते हैं।

In this mantra, salutations are offered to the Sun, who pervades in full brilliance in all creatures. Oblations are offered to the Sun, His followers and other deities to cure us all from the virulent diseases and viral fevers which affect our body.

Remedy through Cow-Urine

idamidvā u bhēṣajamidaṃ rudrasya bhēṣajam|

      yēnēṣumēkatējanāṃ śataślyāmapabravat॥

AV 6-12-57(1)

इस रोग को दूर करने वाली औषधि को मैं करूंगा यह रुद्र की औषधि अंत काल में सबको रुलाती है। इसका शिव ने प्रयोग किया था।

To cure wrana i.e., all diseases the medicines made available by Rudra are indeed the only cures. According to Monier Williams, wrana stands for wound, sore, ulcer, abscess, tumors, cancer, boil, scar, cicatrix, cracks etc.

jālāṣēṇābhi ṣiñcata jālāṣēṇōpa siñcatal

      jālāṣamugraṃ bhēṣajaṃ tēna nō mṛḍa gīvasē॥

AV 6-12-57(2)

हे परिचारको! तुम गोमूत्र के फेन जल से घाव को धोओ, यह रोग को दूर करने में श्रेष्ठ है। हे रुद्र! इस औषधि से हमको सुख दो।

The body parts affected by disease and nearest to the disease parts should be thoroughly washed with the mixture of cow urine (gō-mutra) and activated water. This is the most potent remedy blessed by Rudra for giving healthy life to us for the treatment of these diseases.

saṃ ca nō mayaśca nō mā ca naḥ kiṃ canāmamatl                    

        kṣmā rapō viśvaṃ nō astu bhēṣajaṃ sarvaṃ nō astu bhēṣajam॥

AV 6-12-57(3)

हे देव! हमको सुख मिले हमारे पशु-मनुष्य रोग-ग्रस्त न हों और पाप का नाश हो। संपूर्ण विश्व और उनके श्रेष्ठ कर्म हमारे लिए औषधि के समान हों।

Let there be health for us, peace for us, pleasure for us, let nothing cause injury and harm to us, let all diseases be banished, let all the objects in this world be promoters of our health.

The above mentioned three Atharvaveda mantras [11-13] describe how the urine of cow can be used in treating against unicellular amoeba-like organisms (Vedas call them creatures without mouths). Use of the cow urine is suggested as a mixture with vigorously stirred – foaming water – activated water, similar to the making of homeopathic and bio-dynamic preparations. Research reports indicate that the cow urine has antimicrobial activities and particularly on fugal pathogens. As of now, there is no published report with regard to the measures to fight the virus by using cow urine. It is time to investigate the effectiveness of cow urine against even the coronavirus.

Conclusions

It is unfortunate that now-a-days, humans are facing many diseases. The outbreak of coronavirus has been detected a few months ago. Ishvara being our real inspiration has given us the knowledge of four Vedas to destroy illusion and solve all kinds of problems, including those of medical science. Many fatal infections can be destroyed by performance of yajñas and yāgyās. When we obey the Vedic principles, diseases are either destroyed from its roots or do not even generate. Vedic mantras state that agnihotra purifies food grains, water, and bestows mental and physical strength so that people can enjoy prosperous life. Veda mantras have the ability to drive away the health hazards and sādhana is important for siddhi. 

Dr. Raghava S. Boddupalli, Institute of Sanskrit and Vedic Studies (ISVS)

COVID-19 Induced Distress and Its Management through Vedic Sciences

–Brig JS Rajpurohit, Ph.D.

Stress is a universal truth that afflicts one and all. Every living being; reptiles, birds or animals; everyone goes through pangs of stress. In case of reptiles and animals, stress is for the most basic necessities for their survival. Maslow’s Physiological and Security needs of hierarchy are primary needs of all and that includes humans as well. Reptiles and animals get anxious and go into stress whenever their survival is at stake i.e. whenever their requirement of food, safety and progenies are threatened, they will either submit to more powerful or fight with the competitor. Animals including human beings are affected by emotions for their family & friends and that is one of the major causes of stress. 

(Source of Image: https://news.usc.edu/167512/covid-19-stress-coping-healthy-habits-usc-social-science-experts/)

Whenever under pressure individuals perform and achieve targets and objectives, it is called Eustress and when one is unable to manage himself, unable to achieve targets and feels that he cannot fight it out, he resorts to running away from the situation. Soon he gets into severe depression followed by stress called Distress.

Covid-19 is a very unique situation the world is witnessing in first half of 2020 and it may prolong for longer duration. Today, survival of humans as a race is threatened and like all other animals, man is also prone to distress. Esteem and Self-actualization are appearing distant and difficult to achieve. Respect, recognition and feeling of accomplishment is essential part of human life is finding back seat when people are contracting Covid-19 in hundreds every day. Death of loved ones has stressed them out and it is affecting all countries, races, caste, creed and colour across the planet. Governments all over are attempting to find remedies to the deadly disease. Physical social distancing, isolation, lockdown and quarantine have been found to be reasonable means to prevent spread of the disease.

Type of job, place of work, indoor or outdoor etc. does not matter, he/she needs that space and recognition in one’s life. In the situation that we all are in today during Covid-19 crisis, both boredom and anxiety are affecting all of us and getting locked into house aggravates the status.

Lockdown was ordered across India on 25th March 2020; no one is permitted to move out and all offices have been closed down. Work from home is the new norm where there are no work place friends to share intimacies. Zoom conferences are formal digital spaces where intimacies and informal discussions are not possible. There is limited space in house in urban colonies to move around, limited number of people to interact with and limited time-consuming activity to fill the time gap. There are very limited number of people in the home with whom one can interact and share feelings. Even if there is a standard family of four with aged parents in the house, inter-personal relational issues amongst the members is a reality; ghar-ghar ki kahani is the order of the day (pun intended). Consequently, it is difficult to share one’s inner feeling with relations at home. At times, it is observed that sharing and caring with spouses are formal and dutiful relations. Very limited interaction takes place with aged parents and conversations are limited. Majority time is spent on mobile, television and computers and still lot of time is available where all sessions of Time Management seem ineffective. Since 25th March 2020, Entire India is going through this phase with intermittent speeches by PM Mr. Narendra Modi and respective state CMs and other dignitaries of the government. All efforts are made to keep the population aware of the latest situation and providing all possible help for safety.

However, stress is coming up as the next issue with stay indoors regulations. All efforts by the government and other agencies, there is limited positive impact and social relational structure is affected adversely.

Euronews has reported increased cases of domestic violence and divorces in France since lockdown was imposed in the country. Tablighi Jamaat has continued its central prayers and congregations despite lockdown and orders from the government. Nefarious elements have continued to assault police and medical and health workers. People connecting up with psychiatrists and psychologists has gone up since the lockdown has been affected. Who would not go crazy in such a sensitive environment where disease and death hangs all over?

Management way of looking at Stress

Over a period of time, both boredom and anxiety are visible in society. India Electronic Media is all full of shows to help us all overcome the isolation and attempts to bring smiles on our faces. Boredom on account of limited activity and anxiety on account of increasing number of infections and deaths due to the deadly disease. The reality of impact of Covid-19 is giving no respite; whopping 2,18,386 deaths have been reported so far as on 29th April, 2020 and end is nowhere in sight. India has suffered 1007 deaths.

More and more cluster is cropping every day and more and more teams are ushered into service of mankind. This is biggest humanitarian assistance ever organized in the history. Economic slump, china hiding the facts and President Trump threatening China of dire consequences is further adding fuel to the fore of increasing stress levels amongst all sections of society. Anxiety, depression and stress are natural outcomes that are of bound to impact most of us.

Management of Covid-19 Induced Stress

Covid-19 has been studied by experts and they opine that prevention is better than cure. Means to handle the disease are in three stages: –

• Stage 1- Prevent contracting the disease by staying at home and not coming out in public.
• Stage 2. Isolate and quarantine at home for those infected.
• Stage 3. Medical treatment at designated hospitals for serious cases.

Stress in all stages of treatment may show some or more of following symptoms: –

• Boredom, anxiety, fatigued and wear out
• Lack of involvement and loss of interest in usual enjoyable activities
• Physical symptoms like high blood pressure, indigestion and uneasiness
• Short temper and anger
• Mood swings
• Insomnia
• Fear of unknown- fear of getting infected and if infected; fear of death.

Stress is outcome of psychological, biological and personality traits. Ability to handle mounting isolation and hopeless situation will decide if one will get into depression and stress. In order to come out of stress, we have to understand the corona virus and Covid-19 disease, its symptoms and how best we all can save people by efforts of individuals, elders in the family and following instructions given by the government from time to time. Some of the common measures are: –

• Organise the day. Start the day with morning physical exercises at home, call it one mat exercises.  Limitation of space has to be taken into account and exercise for minimum of 30 minutes daily. Thereafter divide the individual and family time plan.
• Plan and follow time table. It may include daily office chores, house hold jobs and hobbies. Family work plan will bring in variety and motivation to overcome boredom.
• Set Objectives. Weekly/fortnightly or monthly objectives be planned for seeking satisfaction and constructive use of time.
• Complement each other more often, laugh more than yesterday and find reasons to stay positive.
• Be passionate about life with simple rule- This too shall pass.

Indian Vedic Sciences and Stress Management

The fact that covid-19 is likely to affect many of us and its impact worldwide is disastrous; can be considered from the Vedic perspective as well.  Indian Vedic sciences is ocean of knowledge on stress management; only a fraction is discussed here.

Breath is basic parameter of stress; it exists in our breath and if you are able to control your own breath, stress can be identified and remedial yogic and breathing exercises can be practised to overcome the same. Fear of Covid -19 infection or death is likely to change breath pattern, it will become fast, heavy and compulsive indicating higher stress levels. Thoughts of fear and death release certain stress causing toxins in human body that can be consumed by various yogic asanas and pranayama. Chanting of Oṃ (ॐ) and Prāṇāyāma like anulom-vilom and bhrāmari will help in normalising blood pressure, mitigate toxins and give a soothing feeling.

Knowledge of Triguṇas  i.e. Sattva, Rajas and Tamas can help change own prakṛti from tāmsic to sāttvic. There is a predominant Guṇa in each one of us and the Guṇas change with the time of the day, kind of activities, and thought process.  Every time there is a thought of fear or death or isolation, they reflect one getting into Tamas or stress due to negative thoughts and belief. That will result into change in behaviour of person, severe depression and stress. One has to act immediately to come out of Tamas and enter the state of Rajas. The activity will use the toxins of the body and one starts feeling better and will now think of better days in times to come. The process will take one from Rajas to state of Sattva where ultimate relief from stress is felt. It is easier said than done but support of friends and family members can take one out of depression or the stress.

‘Stay home stay happy’ is the soul’s answer to stress management. Primarily, if we are able to consume the enzymes released in the body due to psycho-social conditions created in the Covid-19 rich environment, we shall be able to convert distress into eustress. Gainful use of time available is the call we need to take and shall be able to not only save ourselves and family members but also will be able to enjoy the time of togetherness gifted by the God Almighty.

–Brig JS Rajpurohit, Ph.D. Group Commander, Group HQ NCC, Gorakhpur (UP)

A Spiritual Perspective on Menses (Part-I)

– Dr. Athavale & Dr. Nandini Samant

Introduction

Menstruation is basically a physiological phenomenon unique to women. In many parts of the world, menstruation is still related to a number of myths and taboos. For example, it is believed in Afghanistan that showering during menses causes infertility. According to a cultural belief held by some sushi chefs in Japan, women cannot be sushi chefs because of menstrual cycles. They believe that menstruation causes an ‘imbalance in taste’ and therefore sushi cannot possibly be properly prepared by a woman. Menses is thought of as a disease in Iran. Traditional beliefs in Bolivia misinform young women and girls that the disposal of their menstrual pads with other garbage could lead to sickness or cancer, according to UNICEF. Such myths and taboos about menstruation present in many societies adversely impact on women’s emotional state, mentality and lifestyle.

Vedas have also advised women with menses to refrain from entering holy places, cooking, etc. However, this advice is from a spiritual perspective alone and needs to be understood in that spirit. Any distortions in the implementation of the spiritual science are man-made and need to be recognized as such. However, due to a lack of understanding of the underlying spiritual science the advice of the scriptures is vastly misunderstood and hence frowned upon by society in the present times.

This resistance happens in the case of other sciences too. For example, modern medical science advises people suffering from a contagious disease like flu (Influenza), to rest and to keep to their room to prevent infecting other family members. They are asked to cover their nose with a tissue while sneezing for the same reason. When the disease spreads rampantly in society to an epidemic level, such as the Spanish flu pandemic of 1918 and Swine flu pandemic of 2009, infected people are forced to remain in isolation, away from society. All this is advised in the interests of the individual, family and society at large. It is not discriminatory to the person suffering from flu. We understand this because we are well aware of the science behind the restrictions. However, if an uneducated person from a tribal area traveling to a city suffered from flu and was advised to keep away from others, he could well feel ostracized. What would we think if he refused to believe the science and demanded to be shown the influenza virus! We understand that it would be in his best interests to believe those learned in that area, namely, the doctors. Similarly, Vedas are the authority in Spirituality. In this article we have explained the spiritual science underlying what the Sanatan Dharma says in the Vedas about menses and corroborated by research using modern scientific equipment. This is solely from the perspective of creating awareness in society about the spiritual aspects of menses.

Here, we will understand the basic principles of Sanatan Dharma and What happens at the subtle level during menstruation ?

Later (in upcoming article ) we will discuss the following topics –

A. Why is menarche celebrated ?

B. How can women by avoiding cooking or touching food during menses benefit themselves and society ?

C. How can women refraining from spiritual activities such as pooja or entering a temple during menses benefit themselves and society ?

D. Understand the underlying spiritual science and benefit from the advice of scriptures

Basic principles of Sanatan Dharma

To understand how Sanatan Dharma looks upon menstruation, let us get acquainted with some of its basic principles relevant to our topic.

A. Sanatan Dharma looks upon life as a continuum of births till the jīva (Embodied Soul) attains Mokṣa (Final Liberation or God-realisation). All efforts during one’s lifetime are looked upon from the perspective of ultimately moving towards Mokṣa.

B. Spiritual purity (Sattva subtle component) is looked upon as the foundation of any success or achievement. Subtle is that which is beyond the perception of the five senses, mind and intellect. Bhagawan Shrikrushna speaks of the 3 subtle basic components of the universe, namely Sattva, Raja and Tama –

सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: |

निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ||

(Śrimad Bhagawadgīta Chapter 14, Verse 5)

Sattva is the component that represents spiritual purity, equanimity and knowledge. Raja represents action, excitement and passion, while Tama represents ignorance and inertia. Each person is made up of a proportion of these three subtle components. Depending on which subtle component is predominant in a person, he or she would be either Sattva-predominant (Sāttvik), Rājasik or Tāmasik. His or her value system, attitude and behaviour will be aligned accordingly. That is why, Sanatan Dharma advises spiritualisation of all aspects of life. Spiritualisation means making every aspect of our life such as our home and premises, bath, dress, diet, jewellery, music, dance, office work sāttvik and enriched with Divine consciousness (Chaitanya). This way our day to day efforts in life lead us to eternal bliss (God-realisation).

What happens at the subtle level during menstruation ?

According to Scriptures

The Scriptures refer to a menstruating woman as ‘Rajaswala’. This is because during menses the Raja subtle component in her is increased. The increased Raja is in anticipation of conception to nourish the baby. When fertilization of ovum and consequently conception does not take place, the excess of Raja is excreted from the body in the form of menstruation.

According to Ayurveda

As per Ayurveda, during menses the Apāna Vāyu is activated in the woman. ‘Prāṇa’ is the subtle vital energy which drives the various actions at the level of the various koṣas. There are 5 Prāṇas, each with a specific action. Activation of the Apāna Vāyu causes movement in the downward direction to facilitate the excretion of uterine tissue and also body toxins (Aām). The high Raja subtle component in the woman during menses causes an imbalance of the 5 Prāṇas.

Subtle picture of a woman during menses

The true measure and analysis of what happens in the subtle dimension can only be through the medium of the sixth sense. At the Maharshi Adhyatma Vishwavidyalay (Maharshi Spiritual University), we have seekers in our spiritual research team who can actually perceive subtle vibrations emitted by an object or individual. After studying these vibrations they sketch them on paper. We call these sketches ‘Subtle pictures’. They serve as spiritual x-rays and provide clarity about the true nature of the object or individual. The readings are then confirmed or corrected by H.H. (Dr.) Athavale to get the accurate values. The following subtle picture of a woman during menses gives us an idea of what happens during menstruation in the subtle dimension.

The above subtle picture shows how there is emission of Raja-Tama subtle vibrations from a woman during menses. As a result the environment gets charged with the distressing Raja-Tama vibrations.

Universal Aura Scanner study of a woman during menses

The Universal Aura Scanner (UAS) is a scientific instrument that has been invented by Dr. Mannem Murthy, a former nuclear scientist from India. We have used this instrument extensively since 2014 and have recorded more than 10,000 readings in various experiments. It is our experience that it gives accurate readings. We have presented scientific papers based on these studies since October, 2016 in 15 National and 48 International Scientific Conferences. For more details about experiments done using UAS please refer to http://www.ssrf.org/. For more information on the instrument and its usage, please refer to http://www.vedicauraenergy.com/universal-scanner/

Please note that an average object or person can have negative energy, but it is not necessary that the positive energy be present. The negative energy readings are of 2 types and are denoted by ‘IR’ (Infrared) and ‘UV’ (Ultraviolet). IR denotes a lesser form of negative vibrations, while UV denotes a more intense form of negative vibrations. The total measured aura (TMA) is a measure of the object’s or person’s negative energy, positive energy in addition to other miscellaneous components. The TMA of an average object or person is 1 meter. When the TMA of a negativity emitting person or object (which does not have any positive energy) is high, this high TMA is a reflection of its high negativity.

We used the UAS to measure the positive and negative subtle energies and the total measured aura around a woman during menses, after chanting for 15 minutes after this reading and after her 5^th and 7^th day head bath. This pilot study was conducted on 1 subject only.

From the above table it is apparent that during menses high proportion of both types of negative energy with complete absence of positive energy was found in this subject.

Negativity eliminating influence of chanting

We can also see that after 15 minutes of chanting ‘ॐ नमो भगवते वासुदेवाय।’ both the types of subtle negative energies in the subject were completely wiped off. Besides, positive energy was also found in her. This shows that if a woman, though high in Raja during menses, does chanting as much as possible along with her regular activities, the negative influence of menses at the spiritual level can be reduced.

The table also shows that on the 5^th day of menstruation, after the subject had taken the head bath as prescribed by Scriptures, her IR negative energy reduced by nearly 40 percent, while the more intense UV negative energy disappeared entirely and positive energy was found in her. This subtle IR negative energy further reduces or disappears in the following days with an increase in positive energy as is apparent from the last column in the table.

(continued to Part-II)

– Dr. Athavale M.B.B.S., Clinical Hypnotherapist & Dr. Nandini Samant M.B.B.S., D.P.M. (Consulting Psychiatrist), Maharshi Adhyatma Vishwavidyalay