Metals and MineralsLess ex otic, but extremely powerful nonetheless, is the use of
minerals and metals in A yurveda. Because many metals and
minerals contain certain impurities and/ or toxins, they need to
under go a number of treatments before they are deemed safe to
ingest. These processes are kno wn as  shodhana  (purification) and
marana  (literally “kill”; heating and turning into ash), and may
often be lengthy and complicated. For example, heavy metals such
as m ercury , gold, silver , copper , iron, lead and tin are heated and
treated with such substances as cow’ s urine, milk, ghee and
buttermilk before use. If they are to be taken in ash form, they are
ground i nto a powder and incinerated; at other times they are added
to water to create elixirs for drinking. Dr Sreenarayanan of Ananda Spa points out that all A yurvedic
medicines are 100 percent natura l, so it is unsurprising that minerals
and metals are utilized. “Minerals and metals come from the earth,”
he p oints out, “and if they a re purified properly , can be very
powerful.” He goes on to say t hat in 90 percent of cases they are
ingested either as a  bhasma  (ash) or as pills, but such prescr iptions
must be accompanied by an ext remely strict diet for the medica tion
to w ork. He cit es mercury for chronic conditions like cancer and
arthritis; silver in rejuvenation treatments; gold for vigor and
vitality as well as bone prob lems; iron for anemia and bl ood
impurities; and lead for chronic skin conditions. Gemstones
In I ndia, jewels (often worn  as uncut stones) are not only
decorative, but are believed to hold certain powers. Some of these
are e motional or superstitious o n the part of the wearer , but others
are distinctly therapeutic. Gem therapists say that the vibrational
healing ener gies  of a gem or me tal may be transferred to a person if
it is worn close to the body . Some people wear them for he alth
reasons, others for luck, others for peace of mind.Enriched with amino acids and minerals, this pearl mask from Shahnaz Husa in is
deeply rejuvenating.Grounding stones used in therapy .The body’s bio-magnetic field extends at least eight inches out from the surface of
the skin, so when a crystal pendulum is held above another crystal positioned on a
chakra  point, it is more than likely to move. This gives vital information to a crystal
therapist, who is trying to free up energy flows and bring the body back to balance. Although not strictly gems, pearls have been used for decoration, health, good
luck and cuisine for centuries in India. If the pearl is your birth stone, it is said to
be doubly powerful.According to Dr Sreenarayanan, only certain stones have
healing properties and they must always be purified before use. “Gems may be soaked in running water (preferably water f rom
sacred places such as the Ganges) and the water is drunk for health
benefits,” he says, “Or they may be put in the husk of rice or left out
in th e sun. Ano ther way of re ceiving the power of stones i s to
simply c oncentrate or meditate on ‘special’ stones; gazing on t hem
in a quiet medita tive manner dispels negativity and makes the mind
calm and quiet.”
He g oes on to note that the use of gems and precious metals in
this way  is extremely ancient as it is rooted in V edic astrolog ical
readings. The V edas prescribed three methods to dispel negative
planetary influen ces, namely the chanting of  mantras , the wearing
of g ems and the  taking of medicine. T oday , many people choos e to
wear a  navaratna  or nine jewel ba ngle or a  rudraaksha ( string of
medicinal beads) to keep harmful cosmic ener gies at bay . “If you
wear your birth stone close to th e body ,” asserts Dr Sreenarayanan,
“your ener gy levels open u p and your immune system is
strengthened.”
In this context, precious and se mi-precious stones are easier to
use than  minera ls and metals a s they require minimal preparation. Their beauty , rareness and the ef fect of light rays passing thro ugh
them are factors that make them useful in healing. If the stones are
inlaid into jewelry items, they s hould be open-backed with gold as
the preferred setting. Crystals
Crystal t herapy is another holistic therapy that utilizes the power of
stones. Crystal healers believe that every living or ganism has  an
ener gy system based on me ridian lines and  chakras , so if
appropriate crystals are placed on particular spots (ie  marma  points
or  chakras ) sluggish or blocked ener gy is revitalized. Such therapy
is al so reported to be helpful w ith certain emotional issues. Some
therapists use crystals in facials and massages too: warmed jade,
turquoise and quartz used in a manner similar to hot stone massage
encourages ener gy flow and carved, polished crystals placed on the
facial  chakras  help cleanse and rebalance. Crystal therapists hold that crystals are especially useful because
they vib rate in the same ener gy fields as human beings, but forcrystal therapy to be ef fective, a course of treatments is advi sed. “Depending on the person and their problems, this type of ener getic
work is most be neficial when received more than once,” says one
crystal h ealer , “ a course of twice a week for a few weeks can be
enormously helpful.”
Go for gold: Eaten, injected or absorbe d through the skin, gold is the ultimate  elixir
of life. Ingested in Ayurveda to boost the circulation and rejuvenate sluggish
organs, it may also be injected to reduce inflammation in joints. Here, it is applied
to the face as part of an absurdly-lux urious four-part facial treatment offered at
Shahnaz Husain salons: aptly name d the 24 carat gold collection, it is an
extravagant treat.balance
A beautiful face  and body cannot
attain its greatest potential, if the mind
and spirit aren’t also nurtured, relaxed
and fulfilled. In India, Ayurvedic
physicians, yoga and martial arts
instructors, gurus and teachers all stress
the importance of a life lived in balance:
one where mind, body and spirit work
together in healthful harmony. This can
be achieved with a number of practicesthat stress “mindfulness”, such as
meditation, yoga,  pranayama, various
physical/mental exercises and therapies
that work to balance the  chakras.yoga
It isn’ t known exactly when the ancient art of yoga began,
but there is archaeologica l evidence of various yogic
postures dating  back to around 3,000  BC . Many believe that
it w as Lord Shiva, the Hindu  god, who created yoga, but  the
first written texts outlining its basic philosophy and
practices prob ably date to t he 2nd century  BC . Called the
Yoga Sutras , they were written by a certain Patanjali, and
are be lieved to combine previous teachings into an
or ganized system that continues to this day . Patanjali states that yoga is a methodical practice, the ultimate aim
of which is the attainment of perfection. Through the control of both
physical and psychical elements, disciplined activity , spiri tual
exercises and the conquest of d esire, one can attain salvation. He
outlined an eight-limbed path (ashtanga ) to reach this ultimate
stage:  yama  or abstention, not doing bad things to other people;
niyama  or obser vance, t hings you should do to yourself;  asana  or
postures;  pranayama  or breath-control and breathing exercises;
pratyahara  or withdrawal of the senses, controlling them and being
aware of them;  dharana  or fi xed attention (concentration);  dhyana
or c ontemplatio n (meditation);  and  samadhi , the final stage of
super -consciousness (equivalen t to the Buddhist concept of
Nirvana). T oday , there are many dif ferent styles of yoga, but in general,
yoga involves repetition of post ures (asanas ), fo llowed by r esting
poses, breathing  exercises (pranayama ) an d meditation. Hathayoga, a term oft en heard, is not  actually a style of yoga but a path
that ultimately leads to the path of self-control (raja ). In  add ition to
the m ain styles of yoga listed overleaf, there are many other fo rms
that are more recent additions to  the practice such as Bikram Y oga
and Power Y oga. India offers some extraordinary places  for yoga practice. Here, a teacher and two
clients enjoy the early morning light atop a rampart of the deserted city of
Bhangarh in the Aravalli hills not too far from Jaipur . It is one of the mind-
expanding trips organized by the Amanbagh resort.An inspirational illustration depicting some of the different yoga  asanas  on the
perimeter , and a lotus-posed devote e showing the positioning of the seven
chakras .Iyengar Y oga:
The yoga teacher  BKS  Iyengar , born in 1918, started this style of
yoga in Pune. Th e Iyengar concept includes work to achieve cor rect
and accurate alignment and practicing with an astute consciousness
of how to build  a stronger  asana . Th e aim is to make sure ever y
pose is complete ly in line. Prop s such as straps, blocks of wood or
blankets may be used. Ananda Y oga:
This classical style focuses on gentle postures designed to move the
ener gy up to the brain and prepare the body for meditation. It is  not
at all aerobic: it  looks inwards, but nonetheless places emphasis on
proper body alignment and controlled breathing practice. Ashtanga Y oga:
Formulated by Sri K Pattabhi Jois, a yoga master based in Mys ore,
this system involves synchronizing the breath with a progressive
series of  posture s. It concentrates on the flow from one pose to  the
next, on the breath (ujjaipranayam ) and  on strong,  physical poses. During an  ashtanga  session, an intense internal h eat and a
powerful, purify ing sweat is produced, so that both body and mind
are exercised to their full potential.Sivananda Y oga:
This is a traditional type of yo ga that focuses on connecting the
body to the solar plexus where it  is believed an enormous amoun t of
ener gy is stored. Comprising repetition of  asanas  followed by
resting poses, it also focuses on breath, dietary restrictions, chan ting
and meditation. The Mandarin Oriental Dhara Devi, an inspired resort in northern Thailand, offers
a wide variety of yoga, meditation and spiritual exercise classes. All are designed
to promote stamina, peace of mind, energy and vitality . The open-sided airy yoga
sala  or pavilion sports soaring roofs supported by teak pillars — it’s a beautiful
spot for some serious contemplation.Shiva, the lord of yoga, is depicted in three stylized Thai paintings in different
meditative positions . Thailand has embraced yoga in many of its spas and healing
centers. Kundalini Y oga:
The aim of this form of yoga is to awaken and reach one’ s spiritual
potential. Using the metaphor of a serpent coiled at the body’ s
bottom  chakra , p ractic e unwin ds the serpent and helps it to rise
upwards in an attempt to reach the top  chakra , which is the highest
possible. It  concentrates on postures, chan ting, meditation and
breathing exercises. V iniyoga:
Viniyoga  is a term used to describe the  yoga taught by Sri T
Krishnamacharya, a descendant of the 9th-century  yogi  Nathamuni. His son is the current  viniyoga  lineage holder . Viniyoga  aims to
make yoga relevant to every sit uation and every individual person,
and concentrates on postures, breath, meditation and prayer . The ben efits of yoga are many: T aken from the Sanskrit,  yoga
means “ union” or “joining”, so the ultimate aim of yoga is to join
with the  Almighty . This may not  be within the reach of many , so , on
a m ore prosaic level, yoga con fers many less ambitious benefits. Physically , practitioners report increased flexibility , be tter
lubrication of joints, massaging of internal or gans, toned muscles
and detoxification of the entire body . These are joined by mental,
spiritual and emotional benefits as well. Devotees often report
transformations in their lives once yoga is practiced regularly .Stress, anxiety , ill health, unhappiness and anger are replaced by
peacefulness, vibrant health, service, and love towards all creation. Many Indian spas, hotels, resorts, retreats ashrams and healing
centers of fer yoga. People also often attend yoga schools or  sala ,
and there are li terally hundreds of inspired settings in India ( and
outside India) in which to prac tice this ancient art (see photo  on
page 100). A painting depicts the Hindu  sapta rishis  or seven sages who are extolled in the
Vedas and other Hindu literature. They  are regarded as the patriarchs of the Vedic
religion, so have perfected many of the teachings in the V edas. The sage at center
bottom is in  urdhva-padmasana  or elevated lotus position.A relatively low-key , but top-notch, yoga school in Mysore is the Mandala Yoga
Sala housed in a 100-year old house on Dewan street in the Laxmipuram area. Set up by Harish Bheemaiah, the school is renowned for its excellent tuition by
acharya  (teacher) Mr V Sheshadri and his son. Sheshadri was a student of
Yogaratna Sri B N S Iyengar (not to be confused with B K S Iyengar) and has
achieved recognition at both international and national levels. He helps students
push beyo nd their limits with a unique style of adjustment (he often sits or stands
on them!). Urdva danurasana  or “intense back bend”.Uttanasana  or “forward bend”.Kukkutasana  or “rooster pose”.An adjustment to  uthita trikonasana .Virabhadrasana 1  or “warrior 1”. Urdva mukha shvanasana  or “upward facing dog”.Adho mukha shvanasana  or “downward facing dog”. Punatanasana  or “east extension posture”, an  asana  that helps strengthen
shoulders and wrist joints.Adho mukha svanasana  or “downward facing dog”, one of the postures in the Sun
Salutation series. Matsyasana  or “fish posture”, helpful for neck and spine. Shreyas Retreat, just outside Bangalore, combines five-star facilities with an ethos
that can best be described as boarding school basic. As the owner explains , it is
about “living an ashram-style life with daily yoga, meditation sessions, organic
vegetarian food, no alcohol, communit y service and farming”. For those who want
to immers e themselves in India’ s ancient wellness traditions, it offers innovative
tuition and plenty of peace and quiet, but does not skimp on creature comforts. It
markets itself as a place that helps guests to find their “inner core.”Sarvangasana  or “supported shoulder stand”, a posture that helps with thyroid
disorders.Trikonasana  or “triangl e pose”: Maintained to streng then knees and calf and thigh
muscles, this posture is good for the spine. Aided by Shreyas instructor Bharat Kumar Patra, our model and yoga teacher
Yana Odnopozov demonstrates some of the different  asanas  in the yoga
repertoire. Asanas  should be “steady and comfortable” according to Patanjali and
Yana looks nothing if not poised in these photographs.This is a variation of  padmasana  or “lotus pose”; usually performed sitting upright,
here the practitioner leans back.The headstand, known as  sirsasana , is a major pose in yoga. Hands and arms
can be used in a number of different ways to support this pose which stretches thespine and builds neck muscle. The crane pose or  bakasana  is a yoga posture that stretches the knees,
hamstrings and lower back. It is one of the easiest balance arm postures in the
yoga repertoire. This posture is known as  halasana  or “plough pose” ( hala  in Sanskrit translates as
plough). As the plough makes the hard ground soft, the veins are stretched here
to reduce stif fness in the body . Another variation of  padmasana . Parsva bakasana  or “side crane pose ” gives an intense stretch in the lower back
and requires good upper body strength. The lower arms bones (ulna and radius)
act as supporting beams and the legs are bent at the knee. This is a variation of
the side crane posture, as the participant has stretched out both her legs to one
side.Pulling arms and legs stretches the abdomen; hamstring stretch; twisting from the
waist to free up muscles in the upper arms; pulling the client towards  dhanurasana
or the “bow pose” to stretch shoulders and elongate the spine. The skilled  Amanbagh therapist pulls, turns, manipulates and stretches the client’ s
body to simulate certain yoga postures and stretches. All the while, she works
along the energy lines, using acupressure, reflexology and internal organ
massage. The aim is to clear blockag es of  prana  and give the client a full body
workover to improve overall health and create a feeling of wellbeing. amulya uphar  Lazy Man’s Yoga
Similar to Thai massage, but based on the stretching
facilitated by yoga postures, Amulya Uphar is a unique
technique of fe red at Rajasthan’ s Amanbagh. T ranslating as
“Priceless Gift” from the Hindi, it is an oil-free treatment
that takes place on a mattre ss on the floor , with the client
wearing a loose  kurta  pyjama suit. The therapist works on
the client’ s meridian lines and acupressure points,
manipulating the body into dif ferent positions to open upener gy chann els that in t urn stimulate sluggish blood
circulation, movement of lymph and the flow of  chi. First of all, clien ts are prepared for the body work with a foot wash
with a hot towel to remove negative ener gy and a gentle touch on
the solar plexus and crown  chakra  to let them know they are in safe
hands. L ying on their back on a mattress on the floor , they  are
requested to breathe normally before the massage begins. This
always starts with the feet as it  is here that the body weight re sts:
Using thumbs and the palms on the meridian lines, reflex points  are
awakened on the soles, then the masseuse moves up the legs to
stomach and hands, shoulders and head. After this, the client turns
over and the therapist works on the legs, back, neck and head. Amulya Uphar is quite a physically demanding experience, with
the thera pist sometimes sitting on the client, and often pulling him
or her into somewhat contorte d positions. The cobra pose, for
example, has the therapist kneeling on the pressure points of the
client’ s thighs while holding both hands and pulling them
backwards. At certain points the client may be requested to breathe
in or out in ord er to facilitate the opening up of the body , but the
therapist — by listening to the  body — knows how far it can  be
coaxed, stretched or twisted. Amulya Uphar can be an ama zingly de-stressing experience,
with ma ny clients reporting deep relaxation, relief of tension and
increased suppleness afterwards. As with W atsu, a similar practice
of fered i n water , it works best if clients give themselves up enti rely
to the therapist by relaxing completely . Such yo gic stretching is of fered at other venues in India and
overseas: Essentially , the body is being assisted into yoga  asanas
and stret ches wi thout having to make any ef fort itself. It has all  the
benefits of yoga, but much less of the hard work!Another “bow pose” angle. Stretching arms to work on the triceps.pranayama  Therapeutic Breathing
Exercises
T aken from the word  prana  meaning “vital ener gy” or “life
force” and  ayama  that means “control” or
“extension/expansion”,  pranayama  comprises a series of
breathing exercises that c alm the mind, improve the
condition of the abdominal and chest area, and eliminate
toxins from the body . Orig inally expounded by Patanjali
(see page 100), it is all about the expansion of the vital force
through regulated breathing processes. Regular  pranayama  practitioners report that they are calm and
balanced, their minds are focus ed and they have increased vita lity
and longevity . According to Patanjali,  pranayama  awakens the
brain and the cerebrospinal nerve centers enabling them to reach
their highest potential. Be this true or not, research suggests that it is
beneficial in treating a range of stress-related disorders and it
relieves symptoms of asthma. All the exercises follow a sequence of inhalation (puraka ),
holding (kumbhaka ) and  ex halation (rechaka ). The main focus is
on c orrecting bad breathing habits and concentrating on the here
and now . Inhalations should be deep, complete and focused, filling
the l ungs completely , while exhalations are slow , deep and uniform. Ideally , the latter should take twice as long as the former , and at the
end of a  rechaka  the lungs should be emptied to the maximum
extent, t heir tiss ues contracting as much as possible. In the case ofkumbhaka , the re is no question of speed o r movement: it is simply
stopping all breath by holding al l the respiratory apparatus tight and
still. There are a number of  pranayama  exercises and all should be
practiced in a si tting posture. Choose from the half a dozen sit ting
postures laid down by Patanjali:  the simplest, least strenuous on e is
swastikasana , bu t more advanced yoga prac titioners may prefer
the lotus  positio n or  padmasana , t he traditional recommendation
for  pranayama . Sessions usually start with a prayer or a simple  om . Practitioners are encouraged to sit in a relaxed posture, with spine
straight and shoulders relaxed. After a couple of such introduc tory
exhalations, the hands are rubbed together to stimulate the
circulation, and a gentle self-ma ssage is given to the face and b ack
of the neck. Before the breathing session begins in earnest, it is
recommended th at the process known as  kapala bhati  takes place. Kapal  is a Sanskrit word for “forehead”, while  bhati  means
“lighting” or “glowing”. It is a  kirya  or cleansing process that is
practiced in a m editative posture with spine and neck erect, and
eyes closed. A session of rapid breathing, with active and forceful
exhalation follow ed by passive inhalation, it has no  kumbhaka  or
holding of breath stage. All the nerves reverberate during this
exercise, you may even sweat  profusely and, on the exhalat ion,
most people experience a flapping movement in the abdomen.Shreyas Retreat runs regular  pranayama  sessions in conjunction with yoga. They
always start with the practice of palming. During this, hands are rubbed together to
stimulate circulation  and a gentle self-massage is given to the face and back of
the neck. Nadhi sodhana  or “alternate nostril breating”, a very particular  pranayama
practice, calms the mind, balances the mental state and stimulates both sides ofthe brain as both nostrils flow freely . As  kapala bhati  is an  ext remely dynamic experie nce, it should
only be done for about a minute, as this is enough time to give a
massaging ef fec t to the inner or gans as well as balance and
strengthen the nervous system. It also helps set up the lungs and
entire respiratory tract for the breathing exercises to follow . Vhastrika  is often the firs t exercise: T ranslating as “bellows
breath”, it is a breathing techni que used by yogis to build ene r gy ,
tone the respiratory muscles and induce a feeling of alertness and
mental c larity . As suggested by the name, the breath imitates the
action of a bellows. Essentially a method of controlled hyper -
ventilation, it comprises a seri es of inhalation/holding/exhalation
sequences that focus on the thoracic and chest region. Ac tive
inhalation with chest out and shoulders rising slightly is follo wed
by holding, then active exhalation to bring the chest back in. These
sequences help promote proper diaphragmatic breathing, oxygenate
the blood and pur ge the lungs of residual carbon dioxide.Vhastrika  which translates as “bellows breath” follows a sequence of
inhalation/holding/ exhalation that is effectively a controlled form of hyper-
ventilation. As such, it should not be repeated too many times. Alternate nostr il breathing or  nadhi sodhana  is another
technique. Nadhi  is th e word for “psychic pass age”, a specific
pathway through which  prana  flows, and  sodhana  is
“purification”, so this sequence is designed to facilitate smooth f low
of  prana . It sho uld not  be practiced if the nasal passages are
blocked; in fact, in any  pranayama  series, if the breath feels
forced, stop immediately . In  nadhi sodhana , th e flow of breath is controlled by either the
thumb or the rin g finger of the right hand in what is known as  the
nasika mudra  (see photo of hand position on page 1 15). First of
all, the right nostril is blocked with the thumb, and air is slowly
exhaled through  the left nostri l. When the lungs are comple tely
empty , the practitioner inhales slowly through the left nostril, then
closes the nostril with the ring finger . He or she then exhales
completely out of the right nost ril, inhales through the right nos tril,
and blocks again with the thumb . It is a good idea to mentally count
five seconds for each inhalation and six seconds for everyexhalation. The whole process should be repeated a few times for
maximum benefit. Another technique is  uddiyana bandha  (uddiyana  means a
“jump upward”,  bandha  is a “lock”). Basically , it means the
contraction of particular muscle s in the body that are locked or held
tightly in a certain position. There are four main  bandhas
associated with  pranayama ;  the other three are  jalandhara
bandha  (bending the neck forward and setting the chin below the
throat),  mula bandha  (contraction of the anal sphinct ers and the
pelvic floor) and  jilva bandha  (holding the tongue on the roof of
the mouth). In  uddiyana bandha , the thoracic diaphragm is moved to an
extreme upward position, held, then released. Practitioners sit in the
lotus position with hands in the  chin  mudra (index finger touching
the thumb and o ther three fingers relaxed), and focus on the lo wer
abdominal sectio n of the body . The sequence is as follows: Breathe
out completely , contract the lowest  chakra  at the bottom of the
spine, su ck in the abdomen, lock  in the chin with the chest, and hold
the breath. Keep steady for as long as is comfortable, then release
from the chin and abdomen, and exhale. Uddiyana bandha  can
take qui te a time to master and novices should never exceed t heir
individual capacity . In general,  pranayama  modifies normal breathing processes
considerably , th ereby creating substantial internal pressures and
stretches. Added  to this, is the n eed to keep the whole body focused
from top to bott om, thereby releasing any held tension and str ess. Pranayama  classes are of fered at many venues throughout India
and elsewhere and many find it a wonderful exercise before a
meditation session.Shavasana  or “corpse  posture” is traditionally the final posture in a hatha yoga
session. Designed to engender deep relaxation, it is a good finale for  pranayama
too.meditation
Rooted in many of the world’ s great religions, meditation
has been used as a healing th erapy for centuries. T oday , it is
experiencing a  renaissance in popularity with many doc tors
prescribing meditation as a way to lower blood pressure,
improve performance, relieve insomnia and promote
relaxation. It is safe and si mple; it needs no complicated
machinery or drugs; and i t can balance on a physi cal,
emotional, mental and spiritual level at the same time. Meditation and Hinduism
Meditation originated in India with yoga, one of the six schools of
Hindu philosophy . First mentioned in the  Puranas , the  Vedas  and
the  Upanishads  (Hindu holy scriptures), it was later outlined by
Patanjali (see page 100). Its aim  is to still the mind, body and soul,
alleviate suf ferin g and promote healing. How this is done varies:
Japa  yoga advocates the repetition of a mantra, hatha yoga is aimed
at raising spiritual ener gy , raja yoga works with breath,  surat
shabd  yoga use s sound  and light to meditate, and  bhakti  yoga or
the “yog a of love and devotion” aims to concentrate practition ers’
focus on a particular devotional subject. V iewed as a method of attaining physiological and spiritual
mastery , medita tion is central to Hinduism. The seven  rishis  or
great sages were master meditators and today’ s  sadhus  or
wandering mys tics employ meditation, along with ascetic ism,
renunciation, ce libacy and yoga with the ultimate aim of attaining
enlightenment. However , one does not need to be a Hindu  topractice Hindu meditation. Man y Hindu meditative techniques  are
secular in nature — and everyone is welcome to try them. A popular choice for those serious to learn more about
Hinduism and meditation is a visit to an Indian ashram. Neither a
temple nor a mo nastery , an ashram is a more like a retreat. The idea
is to lead a simple life, develop a positive attitude and come away
with an underst anding of selfless service. A 15-day visit usu ally
includes a  sadhana  course where yoga (see pages 100–1 1 1),
meditation,  pranayama  (see page 1 14–1 17), relaxation and
concentration techniques are “taught” in peaceful, often rem ote
surrounds. Many people report that such a withdrawal from nor mal
everyday life is a rich and rewarding experience. Meditation has long been practiced both in a secular fashion and as a Buddhist or
Hindu practice. Here we see a detail of the hands and feet of the Buddha; 14th
century , Sukothai Period, housed in the Prasat Museum, Bangkok.An evening meditation session atop one of the roofs at Amanbagh. Using fire, it
comprises ritual and chanting, to give thanks for the day .Novice monks in “resting pose” during meditation. Meditation and Buddhism
Meditation is also central to Buddhism. Indeed, in around 500  BC ,
the Indian prince Siddharta Gautama rejected the material world
and attained enlightenment through meditation beneath a  bodhi
tree. Th eravada Buddhism advo cates various meditative practi ces,
but the two best  known are Samadhi or “Concentrative Meditat ion”
and V ipassana or “Mindfulness  Meditation”. Both are considered
part of the eight fold path Buddhists must follow in order to ach ieve
Nirvana.At its most sim ple, concentrati ve meditation focuses attention
on t he breath, a n image or a sound (mantra) in order to still  the
mind and allow a greater awa reness and clarity to emer ge. By
focusing on the continuous rhythm of inhalation and exhalation, the
mind becomes absorbed in the rhythm, breathing becomes slower
and deep er , and  the practitioner becomes more tranquil and aw are. Mindfulness meditation, on the other hand, seeks to open up the
mind’ s awareness. The practitioner sits quietly , simply witnessing
whatever goes through the min d, thereby obtaining a more c alm,
clear and non-reactive state of mind. Again, b oth types of meditation are open to non-Buddhists. Of
particular note are the 10-day residential courses of fered by the
V ipassana Resea rch Institute and patronized by clients from all over
the world. Pioneered by S N Goenka, an Indian who learnt  the
technique in Burma, the course s are non-sectarian, as is Buddhism
itself. Entirely free and funded by donations from previous
attendees, they are silent meditative retreats aimed at enabling
people to “see things as they really are”.Many spas and retreats offer medita tion sessions these days. Here a client
focuses on the inner mind during a session at Prana Spa, Bali.Many hotels, resorts  and retreats offer meditation sessions in India. These may be
group or solitary one-to-one “lessons” and are usually given early in the morning
or at dusk. On  left, we see a client in a meditative pose in a pavilion at the
Ayurvedic retreat of Kalari Kovilakom; on  right, a bamboo grove at Ananda, in the
Himalayas, provides  seclusion for a pair of devotees. A statue of the  nandi  or bull,
the Lord Shiva’ s primary vehicle, forms a focus here. Meditation in Spas, Resorts and Retreats
Of course, other religions including Islam, Christianity , Jainism and
Sikkhism advocate the use of m editation in one form or anothe r as
well. However , visitors to India  are most likely to encounter Hindu
and Buddhist meditation methods in a destination spa or retreat.Increasingly , such establishments include yoga,  pranayama  and
meditation sessions to complement the other therapies on of fer . V isiting “masters” often run specialized courses, while residential
teachers are also on hand. As A yurvedic doctors have to study meditation as part of their
medical degree,  A yurvedic retreats routinely include medita tion
sessions in their treatment schedules. For example, at Kalari
Kovilakom guests are encourag ed to start the day with a walking
meditation known as  chandramanam : As the unique property is
criss-crossed wi th many secluded pathways, it is the perfect plac e to
practice this technique. W alking purposefully , being aware of body
and brea th, all the while chanting a mantra, prayer or  sankalpa
(af firmation), guests are encouraged to open up to infinite
possibilities. Sim ilarly , afternoo ns are spent in yoga  nidra  sessions
whereby a special meditative technique brings about d eep
relaxation. The ancient tradition of meditating in remote caves is illustrated by this Brahm in in
Ranigumpha cave in Orissa. The cave dates from the 2nd century  BC. Another property that of fers a unique meditation session is
Amanbagh in the Rajasthani countryside near Jaipur . Designed to
focus the mind through the con tinuous rhythm of  mantra  chanting
and of fering to f ire, the Amanbagh’ s fire meditation is both a tri buteto India n culture and a celebr ation of the unique locale of the
property . Fire is considered th e purest of the five element s in
Hinduism: it is u sed at auspicious occasions, such as weddings and
homecomings, and is associated with the solar plexus area. As the sun is setting behind the Aravali hills, a fire is lit beneath
a marigold bedecked meditation pavilion situated on the property’ s
roof. Fir st come s the  vedi  or th e decoration of the fire, then guests
are bles sed with  a  tika  dot on the forehead. An  aarti  of incense
begins the proceedings, then edible of ferings are given up to the
fire: rice, jaggery , sesame seeds and oatmeal. Once the preliminaries are over , a meditation guide starts what
is know n as the  gayatri  mantra. Compri sing 24 sounds that give
homage to the mother of the tripartite Hindu deity , the guide
encourages guests to chant only five:  om ,  bhur ,  bhu ,  vah  and
swah . Hin du philosophy advocates th e use of sound, preferably in a
low voice and a rhythmic manner , to facilitate concentration. In
fact, many meditation techniques employ the repetitive chanting of
simple sounds to clear the m ind, open the heart and rem ove
extraneous thoughts from the brain — and Amanbagh’ s mind-
expanding ritual is no exception. In ad dition to th ese traditional techniques, there is a plethora of
what may be termed New Age meditation techniques. TM
(T ranscendental Meditation), Deeksha, Global Meditation thro ugh
sahaja  yoga, movement meditations such as 5 Rhythms, Active or
Dynamic meditation, T antric meditation and more... all are of fered
at a vari ety of venues in India. If you are serious about improving
your health and wellbeing through this ancient practice, the sky —
literally — is your limit in India.Statues of the Buddha in the ruins of Mrauk-U, Arakan, Myanmar . Fire is used extensively in Hindu worship. In early Hindu mythology , Agni, the
Hindu God of Fire is depicted as one of the most important of the Vedic gods. His
role in sacrifices and rituals was unparalleled: as fire consumes everything, he
was seen as a mediator between heaven and earth. Here a Jain priest cond ucts
an  agni puja  (fire prayer).chakra therapy
A figure in the lotus pose is illustrated with the seven  chakra  positions. Running
from the base of the spine to the top of the head, they are seen as the body’s
energy centers. The term  chakra , a Sanskrit word that literally means
“wheel of light”, refers to th e seven basic ener gy centers in
the body . In Indian philoso phy , the  chakras  correlate to
major nerve ganglia branching out from the spinal column,
levels of consciousness, arch etypal elements, developmental
stages of life, colors, sounds, body functions and more. Some people reportedly see the  chakras , de scribing them as
spinning wheels of light and color located along thebackbone, going from the base of the spine to the crown of
the head. Each of the seven  chakras  has a physical, an emotional, a creative
and a spiritual c omponent (see chart overleaf). Colin Hall, the spa
manager at the Ananda, likens the spine to an elevator shaft of
ener gy and the  chakras  as the various floors in the building of our
body from which to view and e xperience life. When we rise from
one floor to another within our consciousness, our perspective
changes and expands. “Based upon the area of consci ousness that it influences, each
chakra  has its own purpose in the body ,” he explains. “In simple
terms, we have a  chakra  for each issue that we commonly think
about.” He goes on to say that our thoughts have a direct
relationship with our state of h ealth. For example, love and faith
based thoughts result in a smoot h ener gy flow through the  chakras
and thus the physical body . W orry , obsession and fear based
thoughts af fect the  chakra  that relates to the issues we are thinking
about, th us caus ing a blockage o r restriction in the flow of ener gy to
that part of the body . Chakra  therapists note that each  chakra  is found next to or
near a hormonal gland in the body , so the  chakras  have the ability
to push life ener gy or  prana  through the body to ensure vit ality . These ener gy centers receive and radiate ener gy constantly , acting
as storeh ouses and transmitters of universal ener gy as well. T hey
say that it is nec essary to balance the  chakras  from time to time to
ef fectively regulate this flow . According to yoga masters, disharmony on a physical, mental or
spiritual level may be corrected by certain postures that concent rate
the brea th on the abdominal are a.  Pranayama  is especially active
on the  chakras , while the A yurvedic therapy o f pouring medicated
oils on to the  chakras  (chakradhara ) also ef fectively regulates the
proper flow  prana . “It is particularly useful for people who have
improper lifestyle habits,” explains A yurvedic physician, Dr
Sreenarayanan, also of Ananda. “Their  chakras  are bloc ked as a
result of  stress, tension, bad diet, lack of exercise and so on. The
therapy acts on the immune system, releasing ener gy flows,
reducing anxiety and allowing the mind to become still and quiet.”Furthermore,  chakras  may be balance d by placing th e hands
gently over them, a few inches above the physical body . In this
process, the recipient may be receptive to a flowing or w arm
sensation believed to be the transmission of universal ener gy . Known as Reiki in the W est, practitioners say it helps harmonize the
body’ s biological and emotional systems. As universal ener gy is
received, the “doors” for self-he aling are opened — and people  use
it for pain manag ement and stress-relief as well as for more spiri tual
goals.A  chakradhara  session at Ananda, in the Himalayas, concentrates on the fifth
chakra , the one that is related to creativity and communication. Chakradhara  is
often recommended after a period of  panchakarma  (see pages 46–49), for
patients with high cholesterol or diabetes and for those who suffer from anxiety
and stress.Some of the wold’ s principal oyster  beds lie along the coasts of India, so
references to mother-of-pearl and pearls are abundant in the Indian epics. They
are potent when applied to the skin — as a powder or whole — especially on the
chakras .A Reiki master lays his hands above a client at Mandarin Oriental Dhara Devi. Both calm ing and spiritual, Reiki involves the laying of hands on, or above, the
body’ s  chakras  to balance and heal. THE SEVEN CHAKRASChakra Seven:
Thought, universal identity , oriented to self-knowledge
The crown  chakra  relates to consciousness as pure awareness. It is
our conn ection to the greater world beyond, and, when develo ped,
brings knowledge, wisdom, understanding, spiritual connection and
bliss. Chakra Six:
Light, archetypal identity , oriented to self-reflection
The brow  chakra  or third eye cen ter is related to the act of seeing,
both physically  and intuitively . As such, it opens our psychic
faculties and gives us greater understanding of “the big picture”. Chakra Five:
Sound, creative identity , oriented to self-expression
The throat  chakra  is related to communication and creativity . By
experiencing the world symbolically through vibration (ie the
vibration of sound representing language), a healthy fifth  chakra
results in expressiveness and erudition. Chakra Four:
Air, social identity , oriented to self-acceptance
The heart  chakra  is the middle  chakra  in the system of seven. It is
related t o love and is the integra tor of opposites in the psyche: mind
and body , male and female, per sona and shadow , ego and unity . A
healthy fourth  chakra  allows us to love deeply , feel compassion
and experience a profound sense of peace and centeredness. Chakra Three:
Fire, ego identity , oriented to self-definition
Located in the solar plexus, this  chakra  is known as the power
chakra . It rules  our personal power , will and autonomy , as well as
our metabolism. When healthy , it brings ener gy , ef fectiveness,
spontaneity and non-dominating power . Chakra T wo:
Water, emotional identity , oriented to self-gratification
Located in the abdomen, lower back and sexual or gans, the second
chakra  connects us to others through feeling, desire, sensation and
movement. Ideally , this  chakra  brings us fluidity and grace, depth
of feeling, sexual fulfillment and the ability to accept change. Chakra One:
Earth, physical identity , oriented to self-preservation
Located at the base of the spine, this  chakra  forms our foundation. It is rela ted to our survival instincts, our sense of grounding an d tothe physical plane. When healthy , this  chakra  brings health,
prosperity , security and dynamic presence.nattu vaidya
the barefoot doctor
Throughout India, people re ceive medical help from both
qualified and non-qualified practitioners. As we have no ted
previously , there are four traditional systems practiced in
India — A yurveda, Siddha, Unani and T ibetan medicine —
all of which are based on humoral pathology . Since
Independence in the 1940s, each has built up a solid base of
medical colleg es imparting education in five-and-a-half y ear
programs. They have been joined by a fifth: the study of
Naturopathy . C urrently , only  graduates of such recognized
medical schools are legally entitled to practice medic ine,
and it is believed that th ere are around 600,000 such
licensed practitioners. Be that as it may , there are, in addition, literally hundreds of
thousands of nonqualified healers servicing the health and welfare
needs of  India’ s huge population . Often, they comprise families that
have pra cticed their individual skills for centuries — and are well
known in the co mmunity . Some such practitioners may have s ome
rudimentary education as well, but economic and other factors may
have res ulted in their medical t raining being cut short. Others are
completely unqu alified on paper , indeed they may even be illiterate,
but they are th e recipients of countless generations of hea ling
knowledge. As such, they are hugely skilled — and a vital part of any
community .There are numerous examples of such traditional healers, all of
whom fall into a category that can loosely be termed the “bare foot
doctor” or  nattu vaidya . The village midwife :
Each vil lage has  at least one traditional birth attendant known as a
dai . T hese women are skilled in de livering not only healthy babies,
but have  knowledge of breach births, stillborn fetuses and ba bies
with um bilical cords round their necks. Often coming from a family
of m idwives, they are skilled i n ante-natal and post-natal care as
well. A sign by the door of Mysore-based Mohammed Khasim’ s practice. The son of
Abdul Gafar, a renowned bone specialist who treated the Maharajah of Mysore’ s
family , his skills have been handed down from father to son.Even though there are thousands of Unani doctors, more than 100 medical
colleges and a dozen major pharma ceutical companies in India, the roadside
pharmacy overflowi ng with dusty medic ine bottles, dried roots, powders and oils is
a common sight. Here, a father and son (both unqualified) prepare prescriptions in
their small shop. The boy’ s grandfather taught them all they know .Many  nattu vaidya  learned their skills from their families . This physician is no
exception. Although not formally qualified, he has practiced Ayurveda in
Trivandrum for over 50 years and has many regular patients. He makes most of
his prescriptions himself, to recipes that were handed down to him from his father . The bonesetter :
The traditional bonesetter or orthopedic healer is another example. In the countrysi de, such a pers on may look after the needs of the
population of 20 villages or so, walking from one destination to the
next to treat sp rains, fractures,  joint problems or muscle pain. A
group in volved in strengthening traditional systems of medi cine
called th e Lok Swasthya Param para Samvardhan Samithi (LSP SS)
in Coimbatore estimates that there are over 60,000 bone-setters
serving rural populations and, in cities, established practitio ners
may see up to 30 or 40 patients  a day . It is estimated that ove r 50
percent of people with broken bones are treated by bonesetters in
any given year . The poison healer :Snakebite is a common occurr ence in rural India and traditional
visha vaidya  have sp ecialist knowledge. Th ey can dif ferentiate
between dif ferent snakebites, and they know which antidote works
for which type of snake. Their remedies are almost always herbal
and pr escriptions include p ur gation, antidotes and top ical
application of specific plants. The  visha vaidya  is often called on
in the case of rabid dog bites and scorpion bites too. Less cle ar cut, but nonetheless important, are people like oil
producers, small-scale herbal m edicine manufacturers, wandering
monks with herbal knowledge, community elders who have
specialist knowledge of herbal home remedies and nutrition, martial
art masseuses, and  kannu vaidyas  or eye physicians who treat eye
complaints even to the extent o f giving cataract operations. There
are also more general herbal medicine practitioners who specialize
in su ch conditions as jaundice a nd paralysis, children’ s diseases and
dentistry . Such people may have very particular knowledge in
marmanam  (treatment of the vital points),  agni  and  kshara
karma  (cauterization),  sodhana karma  (purification techniques)
and  rasayana  (rejuvenation th erapy) as well. According to the
Foundation for  the Revitalisation of Local Health T radit ions
(FRLHT ) wh ose mission is to revitalize these health practices in four
states in south India, there cou ld be a million such practitio ners
catering to India’ s 4,600-odd ethnic communities. T raditionally , many of these care-givers have a relationship with
their “patients” and don’ t practice specifically for monetary gain. Rather , t hey pla ce value on a code of ethics that includes service to
others, the transference of skill s, prayers for guidance and holistic
health ca re for all. In some cases, practitioners accept a  kanikkae  (a
kind of of fering  or a gratuity). Theirs is not a vocation; in fact, it is
more than likely that they have another job, such as farmer or
shopkeeper , as well. Even though most of these people do not have legal status (or
only semi-legal status) as medical practitioners, they are considered
legitimate heale rs in their own right. Indeed, such or ganizations as
the  LSSPS  are keen  to tap into their specialist knowledge — some of
which is  invaria bly being lost w ith the passing of time. For a s tart,
none of it is written down: Most barefoot doctors receive their
healing knowled ge orally via p erson-to-person transmission eitherin the form of the guru-  shishya  tradition (maste r/ disciple), or
commonly from  father to son or mother to daughter . Secondly , with
rapid ind ustrialization and loss of rural land, vital herbs, plants and
trees are  being cut down in the name of “development”. Thirdly , as
India develops, a worrying trend has been recently noticed: such
people are quite often over 40 years of age, and are often not
handing down their skills to the next generation as they did in the
past. Dr S B Nithyanandam stands in the grounds of his local Shiva temple. A Siddha
doctor , he learnt his trade from his father , but also trained at a Siddha medical
college.An example of the type of colorful billboards found all over India. This one is for a
type of hair oil that contains  amla  or Indian gooseberry .healing plants
India’ s creativ e healing systems are predominantly pla nt-
based (althoug h minerals have a role) and it is estimated that
most ho useholds rely upon locally available plant mate rial
for their pharmacopeia. Ac cording to the W orld Health
Or ganisation ( who ), between 35,000 and 70,000 plants have
been us ed for medicinal purposes globally at one time or
another — and in India tod ay at least 20,000 species are
found, 2,000 of which are ef ficacious in A yurvedic
formulations. O f these, about 600 are commonly used in oils
(tailam ), powders (choornam ), internal medications, teas
and tonics. W e list some of the most important plants from
the A yurvedic pharmacopeia. Lawsonia inermis  Henna
Henna  (mehndi)  is commonly used as a dye and an anti-fungal. The
leaves p roduce a red-orange dye molecule that has an af finity for
bonding with protein, so has bee n used to dye skin, hair , fingernails,
leather , silk and wool since the Bronze Ages. In India it is
commonly used  as a dye on hands, feet and hair , while henna
essential oil is used as a scalp stimulator . Centella asiatica  Asiatic pennywort
Brahmi  is a small herbaceous annual plant, the leaves of which are
reported to be u seful in abdominal disorders; a tea is made to help
with dysentery in children. Scientific reports have documented itsability to aid wound healing, being particularly helpful with
reduction of scarring, and it is also used in the treatment of leprosy ,
epilepsy , cardiac debility and more. Eclipta alba  False daisy
Bhringaraja  is an annual herb that is com monly used in the
treatment of skin diseases and as an anti-inflammatory . It is also
reported to be ef fective in blackening and strengthening the hair and
is co oling on the  head. It may also be taken as a tonic to help with
liver and spleen enlar gements. Ocimum tenuiflorum  Holy basil
Known as holy basil,  tulsi  is an important symbol in many Hindu
religious traditi ons. It is men tioned in the  Rigveda  and the
Charaka Samhita , an d has been  recognized by the  rishis  for
thousands of years as a prime herb in A yurvedic treatment. Tulsi
extracts are used for common colds, headaches, stomach disorders,
inflammation, heart disease, poisoning and malaria. Tulsi  can be
taken as an herbal tea, in dried powder form, fresh or mixed with
ghee. Adhatoda vasica  Malabar nut
Also known as the Malabar nut tree, the  vasaka  shrub has leaves
(see left) that are rich in vitamin C and carotene. Fresh or driedleaves are used to make a te a that is good for bronchial and
asthmatic troubles. Powdered leaves are used on skin infections,
and a preparation made from  vasaka  flowers is used to treat
tuberculosis. Chrysopogon zizanoides  V etiver
Native to India, vetiver is a T amil name and old T amil literature lists
medicinal uses for the plant. Si milar to other fragrant grasses such
as lemo ngrass and citronella,  Chrysopogon zizanoides  is a
perennial grass. The root has co oling and calming properties, so is
ef fective in the treatment of bu rns, while oil of vetiver , know n as
the oil of tranq uility , is a key ingredient in perfumes. V etiver is
antiseptic, sedative and stimulating also. Dashmool “T en Roots”
Datura stramonium  L.  Thorn apple
The thorn apple or  shivpriya  grows in India as a wasteland weed. Ancient Hindu physicians re garded it as intoxicant, emetic,
digestive and heating. The dried leaves, flowering tops and seeds
are used  in indigenous medicine in the treatment of asthma andbronchitis, while the whole plant is used as a muscle relaxant. The
fruits, w hen crushed, are used in a paste form to reduce swel ling
and pain. Emblica of ficionalis  Indian gooseberry
The Indian gooseberry or  amla  (overleaf) is a very important
A yurvedic fruit, used in the trea tment of liver conditions, jaundice,
anaemia and diabetes. It is an immune system booster and is high in
vitamin C.  Triphala , an A yurvedic combination of  amla ,  haritaki
(Terminalis chebula ) and  vibhitika  (Terminalis belerica ) is used
as a laxative  and for headaches, biliousness, dyspep sia,
constipation, piles and enlar ged liver . Coleus zeylanicus  No English name
The  coleus zeylanicus  plant has anti-bacterial, deodorant and
cooling properti es, and is used in urinary infections and digestive
problems. Known as  ambu  in Sanskrit and  hribera  in most other
places in India, its flat silver  leaves are used to reduce body
temperature and fever . Solanum xanthocarpum  Poisonberry
This is one of the  dashmool  (ten root s) of A yurveda and it is found
in 50 percent of A yurvedic preparations. It is a spiny dif fuse herb
that grows wild in India: The juice of the berries is used in sore
throat. Roots and seeds are admi nistered as an expectorant in co ugh,
while th e stem flowers and fruits are prescribed for relief in burning
sensation in the feet. It is anerv ous system regulator , good for the
liver and asthmatic conditions. Maranta arundinacea  L.  Arrowroot
The cree ping rhi zome of the arr owroot is used to stop vomiting and
it is goo d for the digestion. It h elps relieve acidity , indigestion and
colic an d exerts a mildly laxative ef fect on the lar ge bowel. W hen
mixed with hot w ater , the root starch become gelatinous, so soo thes
irritated mucous membranes. Azadirachta indica  Neem
The fast-growin g neem tree (s ee page 140) has many medic inal
properties, as it is a known purifier and antiseptic. Condit ions
ranging from digestive disorders to diabetes and from high
cholesterol to cancer may be helped with neem, while purify ingneem tw igs are a traditional tooth cleaner in India. All parts of  the
tree are used; n eem also makes fine soaps, shampoos, balms and
creams. Coconut
Sida cordifolia  No English name
The  bala  plant is associated with the Hindu Goddess of beauty and
grace Pa rvati an d it is part of t he magical trio of herbs associ ated
with women in Indian herbology (the other herbs that are
recommended for beautifying women are  ashoka  and  shatavari ). Bala  oil is recommended for all disorders produced by the
derangement of  vata , and recently an A yurvedic  tailam  (containing
ashwagandha  and  bala  root and  Celastrus  oils) was clinically
proven to be ef fective for n euralgia in controlled studies in
Germany . Cocos nucifera  Coconut
The name for the coconut palm in Sanskrit is  kalpa vruksham
translating as “the tree which p rovides all the necessities of life”. The term coconut refers to the nut (see above), which is widely used
in A yur veda both externally for its oil and internally as f ood.Charaka said that tender and half-mature coconuts increase the
quantity and quality of all seven tissues and are  vata  pacifying,
cooling and strengthening. Oxalis corniculata  Y ellow wood sorrel
An annu al herb,  yellow wood s orrel or  puliyarila  has diuretic and
refrigerant prop erties. It is used  to treat disorders of the liver and
digestive problems. The leaf pulp is applied over insect bites and
burns. It has antibacterial properties and is high in V itamin C.
Eupatorium triplinervie  No English name
Known as  yapana , the leaves of this ground-covering shrub are
used for  digestiv e disorders, piles (as it has haemostatic propert ies),
nervine disorder s and asthma. It  is also used to bring down fever s as
it is antipyretic. Calycopteris floribunda  No English name
Known as  pullani  or  ukshi , this woody climber is used in
A yurvedic reme dies for malaria, dysentery and snakebite. Its
essential oil is supposed to b e useful for depression as it has
grounding properties. Elaeocarpus sphaericus  No English name
This sm all tree is famous for supplying the ridged fruits that  are
dried an d used as medicinal “beads” in  rudraaksh  or garlands worn
to s tave of f evi l or illness. Th e fruits are used in A yurveda  for
mental diseases,  epilepsy , asthma, hypertension, arthritis and l iver
diseases. Pandanus amaryllifolius  Pandan
The long leaves of the pandan or screwpine plant known as  rumbha
in so uth Asia ar e used as a flavoring in food, but are also kn own
medicinally for aiding digestion. The leaves are also believed to
contain an anti-viral protein that may be useful in the case of
influenza. Bacopa monnieri  No English name
Known as  bhrami  (as are some other herbs) this creeping herb has
antioxidant properties and has been used for centuries in cases of
epilepsy . It is be lieved to boost the memory , increase concentra tionand red uce anxiety . It forms part of an A yurvedic cure for
inflammatory bowel syndrome. Melastoma malabathricum  L.  Straits rhododendron
A perennial shrub with bright purple flowers, this is used to treat
diarrhea, dysentery and piles, and is also useful in uterine diseases. Aloe barbadensis  Aloe vera
Highly prized for the liquid contained in its thick, fleshy blades,
aloe vera is revered for its cooling properties. It is used externally
for skin  rashes, sunburn, itchiness, scarring and psoriasis, as it is
antibiotic and antiseptic in nature. It is also a pur gative and anti-
diabetic, so can be taken internally to aid the digestion. Indian gooseberryHoly Basil
Areca catechu  Arecanut
Commonly kno wn as betel, the arecanut comprises part of the
Indian recreational digestive known as  paan . The dried nut has
stimulant and astringent properti es and is used to sweeten the breath
and stre ngthen the gums. It is used in A yurveda to combat
inflammatory bowel syndrome and the skin of the fruit is used as an
anti-poisonous substance for insect bites. Cinnamomum zeylanicum  Cinnamon
A sm all bushy t ree, the dried le aves and bark of the cinnamon tree
are used as a spice, medicinally and for cosmetic purposes. The
powdered bark is considered a brain tonic, while a decoction of the
leaves a ids the digestion. It is  believed to alleviate anxiety and
depression and helps clear the respiratory channels. In A yurvedic
beauty products, it improves the complexion and adds fairness to
skin.Neem
Caryophyllus aromaticus  Clove
The dried unopened flower bud of a small tree, the clove has both
culinary and medicinal uses. It is a stimulant and an antiseptic, s o is
used in a variety  of A yurvedic m edicines: it helps gastric irritability ,
aids the digestion and enhances circulation and metabolism. The
essential oil of clove is used to relieve pain from toothache and as
an oral hygiene product. Theobroma cacao  Cacao
Used to make co coa and chocolate, cacao beans also form the b asis
for c ocoa butter , an all-natural vegetable fat. It is used in a variety
of A yurvedic beauty preparations as it is extremely rich. Often
combined with jojoba oil, it is u sed for sunburn, as a skin softener
and to reduce scar tissue and stretch marks from pregnancy . Murraya koenigi  Curry leaf
Found in many Indian backyards, the curry leaf plant is a staple in
Indian cuisine. However , its leaves also aid the digestion as it is
mildly laxative, and the powdered root and bark is used for relief
from kid ney pai n. T raditional healers often used crushed leaves on
topical applications of insect bites in the form of a poultice. Zingiber of ficinale  Ginger
Ginger is used widely in both  A yurvedic and Unani medicine. Charak, the ancient sage of In dian medicine, said: “Every good
quality is found in ginger”, and other texts suggest that everyone
should eat fresh ginger before m eals to enhance the digestion. It is
also believed to clear the micr o-circulatory channels of the body ,help with joint p ain and motion sickness and facilitate absorption of
nutrients into the system. Cymbopogon citrates  Lemongrass
A medicinal plant, lemongrass is used in A yurvedic herbal teas for
pitta  types, w hile the essential oil is a useful insect repellant. It is
also widely used in perfumes and cosmetics, and A yurvedic texts
indicate that it is a useful stress-reliever and cleanser when placed
with other herbs in a steam box. Mentha arvensis  Mint
Called  paparaminta  in Hindi, mint is indigenous to India and is
widely distilled for its antiseptic  and antispasmodic oil. Helpful for
headaches, rheu matism and neuralgia, mint is also used in tea s to
prevent vomitin g and boost a weak digestive system. A popular
ingredient in A yurvedic herbal t oothpastes and soaps, it is a cooling
herb with a pungent aftertaste. Ginger
Curcuma domestica  T urmericAn all-round wonder rhizome, the majority of herbal healers use
turmeric. Its benefits are too n umerous to mention, but its m ost
common uses are for detoxifying the liver , balancing cholesterol
levels, fighting aller gies, stim ulating the digestion, boos ting
immunity and enhancing the com plexion. Sushruta recommended it
for epilepsy and bleeding diso rders, while Charaka said it was
useful in skin diseases, as a mind/body purifier and to help the lungs
expel  kapha . Cananga odorata  Ylang ylang
Oil from  the greenish-yellow flowers of ylang ylang (see right, top)
is relaxi ng and tension relieving . It is also recommended as an anti-
depressant. It has an erotic, sweet, fruity smell so is widely use d in
perfumery . Ylang ylang is also believed to regulate and balance skin
texture. W ithania somnifera  Indian winter cherry
Also known as the Indian winter cherry ,  ashwagandha  root (see
page 13 0) is sometimes called Indian ginseng as it is used in
A yurveda extensively . It has antioxidant properties and is also an
immune system booster; its anti-inflammatory and pain-reducing
properties make  it useful in the treatment of arthritis, and many
Indians believe it promotes longevity . Glycyrrhiza glabra  Licorice
Famous for its distinctive flav or , licorice (see above) is use d in
traditional herbal medicine as a liver detoxifier and endocrine
system booster . It is also useful for a variety of bronchial probl ems
and in India licorice sticks wer e (and still are) commonly use d as
teeth-cleaners.Ylang ylang
Licorice
Camellia sinensis  T ea
W idely drunk throughout India , many people do not realize the
medicinal benefits of this ubiquitous plant when they drink a cup of
tea. T ea is an ef fective antioxidant; it stabilizes blood lipids, thus
helping in reducing cholesterol; it helps with hypertension; and is an
ef fective immune system booster . Dashmool  “T en Roots”
The po wder o btained from what is known in A yurveda as
dashmool  or “ten roots” (s ee page 137) is  used in over 50 percent
of A yurvedic preparations. The potent combination of these ten
roots’ properties has resulted in a powder that may be takeninternally in the form of pills, rubbed on the body in the form  of
powders, or used externally and internally as an oil. Dashmool  has
exhaustive healing properties, b alancing all three  doshas , reducing
ama  disorders, reducing numbness and stif fness in the body , and
helping with pain management.ayurvedic preparations
Ancient machinery grinds and reduce s ingredients into a thick black paste-like
consistency; this is then used to make pills or  gulikam . Sida cordifolia  roots are
cut, washed, then crushed before being boiled and reduced (often many times);
the result  is a  bala  decoction. While boiling, oils have to be constantly stirred. Open fires at a production facility in Kerala. Brass, copper or large iron cauldrons
are used for oil production. A yurveda, Sid dha, Unani and T ibetan traditional medic ine
all use materi als from the earth in prescriptions. In m ost
cases, t he ingredients are not simply plucked and used, but
under go certa in preparatory  procedures before they are
considered ready for use. A yurvedic doctors stress the link
between freshness and ef fic acy in the case of herbs and
plants, whilst materials from the ground (metals, mine rals
and so forth) undertake co mplicated and time-consuming
purification processes. In A yurveda, some preparations are used internally , others are
reserved for external use and some can be used for both. For  the
most part, oils (thailam ), powders (choornam ), raw herbal pastes
(kalkam ) and processed herbal pastes (leham ) are widely used as
topical applications. Internal prescriptions include fermented
preparations such as  asavam  and  arishtam  (both decoctions, the
former made without heat, the latter with heat), medicated ghees or
gritham ,  bhasmas  (incinerated fine powders) and  gulikam  (pills). None are easy to make. Depending on the size and scale of the A yurvedic establishment,
medicines and oils are either sourced from reputable manufacturing
companies or pharmacies, or ma de on site. It is usually the smaller
concerns that grow or locally source their own ingredients, and
make their own medicines. Dr P Sathyanarayanan, a third-generation A yurvedic doctor bu t also a qualified doctor from the
A yurvedic Colle ge in Coimbatore, runs an A yurvedic home stay
with his  wife.
_OceanofPDF.com_Ayurveda_-_Kim_Inglis.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Metals and MineralsLess ex otic, but extremely powerful nonetheless, is the use of
minerals and metals in A yurveda. Because many metals and
minerals contain certain impurities and/ or toxins, they need to
under go a number of treatments before they are deemed safe to
ingest. These processes are kno wn as  shodhana  (purification) and
marana  (literally “kill”; heating and turning into ash), and may
often be lengthy and complicated. For example, heavy metals such
as m ercury, gold, silver, copper, iron, lead and tin are heated and
treated with such substances as cow’ s urine, milk, ghee and
buttermilk before use. If they are to be taken in ash form, they are
ground i nto a powder and incinerated; at other times they are added
to water to create elixirs for drinking. Dr Sreenarayanan of Ananda Spa points out that all A yurvedic
medicines are 100 percent natura l, so it is unsurprising that minerals
and metals are utilized. “Minerals and metals come from the earth,”
he p oints out, “and if they a re purified properly, can be very
powerful. ” He goes on to say t hat in 90 percent of cases they are
ingested either as a  bhasma  (ash) or as pills, but such prescr iptions
must be accompanied by an ext remely strict diet for the medica tion
to w ork. He cit es mercury for chronic conditions like cancer and
arthritis; silver in rejuvenation treatments; gold for vigor and
vitality as well as bone prob lems; iron for anemia and bl ood
impurities; and lead for chronic skin conditions. Gemstones
In I ndia, jewels (often worn  as uncut stones) are not only
decorative, but are believed to hold certain powers. Some of these
are e motional or superstitious o n the part of the wearer, but others
are distinctly therapeutic. Gem therapists say that the vibrational
healing ener gies  of a gem or me tal may be transferred to a person if
it is worn close to the body. Some people wear them for he alth
reasons, others for luck, others for peace of mind. Enriched with amino acids and minerals, this pearl mask from Shahnaz Husa in is
deeply rejuvenating. Grounding stones used in therapy. The body’s bio-magnetic field extends at least eight inches out from the surface of
the skin, so when a crystal pendulum is held above another crystal positioned on a
chakra  point, it is more than likely to move. This gives vital information to a crystal
therapist, who is trying to free up energy flows and bring the body back to balance. Although not strictly gems, pearls have been used for decoration, health, good
luck and cuisine for centuries in India. If the pearl is your birth stone, it is said to
be doubly powerful. According to Dr Sreenarayanan, only certain stones have
healing properties and they must always be purified before use. “Gems may be soaked in running water (preferably water f rom
sacred places such as the Ganges) and the water is drunk for health
benefits,” he says, “Or they may be put in the husk of rice or left out
in th e sun. Ano ther way of re ceiving the power of stones i s to
simply c oncentrate or meditate on ‘special’ stones; gazing on t hem
in a quiet medita tive manner dispels negativity and makes the mind
calm and quiet. ”
He g oes on to note that the use of gems and precious metals in
this way  is extremely ancient as it is rooted in V edic astrolog ical
readings. The V edas prescribed three methods to dispel negative
planetary influen ces, namely the chanting of  mantras, the wearing
of g ems and the  taking of medicine. T oday, many people choos e to
wear a  navaratna  or nine jewel ba ngle or a  rudraaksha ( string of
medicinal beads) to keep harmful cosmic ener gies at bay. “If you
wear your birth stone close to th e body,” asserts Dr Sreenarayanan,
“your ener gy levels open u p and your immune system is
strengthened. ”
In this context, precious and se mi-precious stones are easier to
use than  minera ls and metals a s they require minimal preparation. Their beauty, rareness and the ef fect of light rays passing thro ugh
them are factors that make them useful in healing. If the stones are
inlaid into jewelry items, they s hould be open-backed with gold as
the preferred setting. Crystals
Crystal t herapy is another holistic therapy that utilizes the power of
stones. Crystal healers believe that every living or ganism has  an
ener gy system based on me ridian lines and  chakras, so if
appropriate crystals are placed on particular spots (ie  marma  points
or  chakras ) sluggish or blocked ener gy is revitalized. Such therapy
is al so reported to be helpful w ith certain emotional issues. Some
therapists use crystals in facials and massages too: warmed jade,
turquoise and quartz used in a manner similar to hot stone massage
encourages ener gy flow and carved, polished crystals placed on the
facial  chakras  help cleanse and rebalance. Crystal therapists hold that crystals are especially useful because
they vib rate in the same ener gy fields as human beings, but forcrystal therapy to be ef fective, a course of treatments is advi sed. “Depending on the person and their problems, this type of ener getic
work is most be neficial when received more than once,” says one
crystal h ealer, “ a course of twice a week for a few weeks can be
enormously helpful. ”
Go for gold: Eaten, injected or absorbe d through the skin, gold is the ultimate  elixir
of life. Ingested in Ayurveda to boost the circulation and rejuvenate sluggish
organs, it may also be injected to reduce inflammation in joints. Here, it is applied
to the face as part of an absurdly-lux urious four-part facial treatment offered at
Shahnaz Husain salons: aptly name d the 24 carat gold collection, it is an
extravagant treat. balance
A beautiful face  and body cannot
attain its greatest potential, if the mind
and spirit aren’t also nurtured, relaxed
and fulfilled. In India, Ayurvedic
physicians, yoga and martial arts
instructors, gurus and teachers all stress
the importance of a life lived in balance:
one where mind, body and spirit work
together in healthful harmony. This can
be achieved with a number of practicesthat stress “mindfulness”, such as
meditation, yoga,  pranayama, various
physical/mental exercises and therapies
that work to balance the  chakras. yoga
It isn’ t known exactly when the ancient art of yoga began,
but there is archaeologica l evidence of various yogic
postures dating  back to around 3,000  BC. Many believe that
it w as Lord Shiva, the Hindu  god, who created yoga, but  the
first written texts outlining its basic philosophy and
practices prob ably date to t he 2nd century  BC. Called the
Yoga Sutras, they were written by a certain Patanjali, and
are be lieved to combine previous teachings into an
or ganized system that continues to this day. Patanjali states that yoga is a methodical practice, the ultimate aim
of which is the attainment of perfection. Through the control of both
physical and psychical elements, disciplined activity, spiri tual
exercises and the conquest of d esire, one can attain salvation. He
outlined an eight-limbed path (ashtanga ) to reach this ultimate
stage:  yama  or abstention, not doing bad things to other people;
niyama  or obser vance, t hings you should do to yourself;  asana  or
postures;  pranayama  or breath-control and breathing exercises;
pratyahara  or withdrawal of the senses, controlling them and being
aware of them;  dharana  or fi xed attention (concentration);  dhyana
or c ontemplatio n (meditation);  and  samadhi, the final stage of
super -consciousness (equivalen t to the Buddhist concept of
Nirvana). T oday, there are many dif ferent styles of yoga, but in general,
yoga involves repetition of post ures (asanas ), fo llowed by r esting
poses, breathing  exercises (pranayama ) an d meditation. Hathayoga, a term oft en heard, is not  actually a style of yoga but a path
that ultimately leads to the path of self-control (raja ). In  add ition to
the m ain styles of yoga listed overleaf, there are many other fo rms
that are more recent additions to  the practice such as Bikram Y oga
and Power Y oga. India offers some extraordinary places  for yoga practice. Here, a teacher and two
clients enjoy the early morning light atop a rampart of the deserted city of
Bhangarh in the Aravalli hills not too far from Jaipur. It is one of the mind-
expanding trips organized by the Amanbagh resort. An inspirational illustration depicting some of the different yoga  asanas  on the
perimeter, and a lotus-posed devote e showing the positioning of the seven
chakras. Iyengar Y oga:
The yoga teacher  BKS  Iyengar, born in 1918, started this style of
yoga in Pune. Th e Iyengar concept includes work to achieve cor rect
and accurate alignment and practicing with an astute consciousness
of how to build  a stronger  asana. Th e aim is to make sure ever y
pose is complete ly in line. Prop s such as straps, blocks of wood or
blankets may be used. Ananda Y oga:
This classical style focuses on gentle postures designed to move the
ener gy up to the brain and prepare the body for meditation. It is  not
at all aerobic: it  looks inwards, but nonetheless places emphasis on
proper body alignment and controlled breathing practice. Ashtanga Y oga:
Formulated by Sri K Pattabhi Jois, a yoga master based in Mys ore,
this system involves synchronizing the breath with a progressive
series of  posture s. It concentrates on the flow from one pose to  the
next, on the breath (ujjaipranayam ) and  on strong,  physical poses. During an  ashtanga  session, an intense internal h eat and a
powerful, purify ing sweat is produced, so that both body and mind
are exercised to their full potential. Sivananda Y oga:
This is a traditional type of yo ga that focuses on connecting the
body to the solar plexus where it  is believed an enormous amoun t of
ener gy is stored. Comprising repetition of  asanas  followed by
resting poses, it also focuses on breath, dietary restrictions, chan ting
and meditation. The Mandarin Oriental Dhara Devi, an inspired resort in northern Thailand, offers
a wide variety of yoga, meditation and spiritual exercise classes. All are designed
to promote stamina, peace of mind, energy and vitality. The open-sided airy yoga
sala  or pavilion sports soaring roofs supported by teak pillars — it’s a beautiful
spot for some serious contemplation. Shiva, the lord of yoga, is depicted in three stylized Thai paintings in different
meditative positions. Thailand has embraced yoga in many of its spas and healing
centers. Kundalini Y oga:
The aim of this form of yoga is to awaken and reach one’ s spiritual
potential. Using the metaphor of a serpent coiled at the body’ s
bottom  chakra, p ractic e unwin ds the serpent and helps it to rise
upwards in an attempt to reach the top  chakra, which is the highest
possible. It  concentrates on postures, chan ting, meditation and
breathing exercises. V iniyoga:
Viniyoga  is a term used to describe the  yoga taught by Sri T
Krishnamacharya, a descendant of the 9th-century  yogi  Nathamuni. His son is the current  viniyoga  lineage holder. Viniyoga  aims to
make yoga relevant to every sit uation and every individual person,
and concentrates on postures, breath, meditation and prayer. The ben efits of yoga are many: T aken from the Sanskrit,  yoga
means “ union” or “joining”, so the ultimate aim of yoga is to join
with the  Almighty. This may not  be within the reach of many, so, on
a m ore prosaic level, yoga con fers many less ambitious benefits. Physically, practitioners report increased flexibility, be tter
lubrication of joints, massaging of internal or gans, toned muscles
and detoxification of the entire body. These are joined by mental,
spiritual and emotional benefits as well. Devotees often report
transformations in their lives once yoga is practiced regularly. Stress, anxiety, ill health, unhappiness and anger are replaced by
peacefulness, vibrant health, service, and love towards all creation. Many Indian spas, hotels, resorts, retreats ashrams and healing
centers of fer yoga. People also often attend yoga schools or  sala,
and there are li terally hundreds of inspired settings in India ( and
outside India) in which to prac tice this ancient art (see photo  on
page 100). A painting depicts the Hindu  sapta rishis  or seven sages who are extolled in the
Vedas and other Hindu literature. They  are regarded as the patriarchs of the Vedic
religion, so have perfected many of the teachings in the V edas. The sage at center
bottom is in  urdhva-padmasana  or elevated lotus position. A relatively low-key, but top-notch, yoga school in Mysore is the Mandala Yoga
Sala housed in a 100-year old house on Dewan street in the Laxmipuram area. Set up by Harish Bheemaiah, the school is renowned for its excellent tuition by
acharya  (teacher) Mr V Sheshadri and his son. Sheshadri was a student of
Yogaratna Sri B N S Iyengar (not to be confused with B K S Iyengar) and has
achieved recognition at both international and national levels. He helps students
push beyo nd their limits with a unique style of adjustment (he often sits or stands
on them. ). Urdva danurasana  or “intense back bend”. Uttanasana  or “forward bend”. Kukkutasana  or “rooster pose”. An adjustment to  uthita trikonasana. Virabhadrasana 1  or “warrior 1”. Urdva mukha shvanasana  or “upward facing dog”. Adho mukha shvanasana  or “downward facing dog”. Punatanasana  or “east extension posture”, an  asana  that helps strengthen
shoulders and wrist joints. Adho mukha svanasana  or “downward facing dog”, one of the postures in the Sun
Salutation series. Matsyasana  or “fish posture”, helpful for neck and spine. Shreyas Retreat, just outside Bangalore, combines five-star facilities with an ethos
that can best be described as boarding school basic. As the owner explains, it is
about “living an ashram-style life with daily yoga, meditation sessions, organic
vegetarian food, no alcohol, communit y service and farming”. For those who want
to immers e themselves in India’ s ancient wellness traditions, it offers innovative
tuition and plenty of peace and quiet, but does not skimp on creature comforts. It
markets itself as a place that helps guests to find their “inner core. ”Sarvangasana  or “supported shoulder stand”, a posture that helps with thyroid
disorders. Trikonasana  or “triangl e pose”: Maintained to streng then knees and calf and thigh
muscles, this posture is good for the spine. Aided by Shreyas instructor Bharat Kumar Patra, our model and yoga teacher
Yana Odnopozov demonstrates some of the different  asanas  in the yoga
repertoire. Asanas  should be “steady and comfortable” according to Patanjali and
Yana looks nothing if not poised in these photographs. This is a variation of  padmasana  or “lotus pose”; usually performed sitting upright,
here the practitioner leans back. The headstand, known as  sirsasana, is a major pose in yoga. Hands and arms
can be used in a number of different ways to support this pose which stretches thespine and builds neck muscle. The crane pose or  bakasana  is a yoga posture that stretches the knees,
hamstrings and lower back. It is one of the easiest balance arm postures in the
yoga repertoire. This posture is known as  halasana  or “plough pose” ( hala  in Sanskrit translates as
plough). As the plough makes the hard ground soft, the veins are stretched here
to reduce stif fness in the body. Another variation of  padmasana. Parsva bakasana  or “side crane pose ” gives an intense stretch in the lower back
and requires good upper body strength. The lower arms bones (ulna and radius)
act as supporting beams and the legs are bent at the knee. This is a variation of
the side crane posture, as the participant has stretched out both her legs to one
side. Pulling arms and legs stretches the abdomen; hamstring stretch; twisting from the
waist to free up muscles in the upper arms; pulling the client towards  dhanurasana
or the “bow pose” to stretch shoulders and elongate the spine. The skilled  Amanbagh therapist pulls, turns, manipulates and stretches the client’ s
body to simulate certain yoga postures and stretches. All the while, she works
along the energy lines, using acupressure, reflexology and internal organ
massage. The aim is to clear blockag es of  prana  and give the client a full body
workover to improve overall health and create a feeling of wellbeing. amulya uphar  Lazy Man’s Yoga
Similar to Thai massage, but based on the stretching
facilitated by yoga postures, Amulya Uphar is a unique
technique of fe red at Rajasthan’ s Amanbagh. T ranslating as
“Priceless Gift” from the Hindi, it is an oil-free treatment
that takes place on a mattre ss on the floor, with the client
wearing a loose  kurta  pyjama suit. The therapist works on
the client’ s meridian lines and acupressure points,
manipulating the body into dif ferent positions to open upener gy chann els that in t urn stimulate sluggish blood
circulation, movement of lymph and the flow of  chi. First of all, clien ts are prepared for the body work with a foot wash
with a hot towel to remove negative ener gy and a gentle touch on
the solar plexus and crown  chakra  to let them know they are in safe
hands. L ying on their back on a mattress on the floor, they  are
requested to breathe normally before the massage begins. This
always starts with the feet as it  is here that the body weight re sts:
Using thumbs and the palms on the meridian lines, reflex points  are
awakened on the soles, then the masseuse moves up the legs to
stomach and hands, shoulders and head. After this, the client turns
over and the therapist works on the legs, back, neck and head. Amulya Uphar is quite a physically demanding experience, with
the thera pist sometimes sitting on the client, and often pulling him
or her into somewhat contorte d positions. The cobra pose, for
example, has the therapist kneeling on the pressure points of the
client’ s thighs while holding both hands and pulling them
backwards. At certain points the client may be requested to breathe
in or out in ord er to facilitate the opening up of the body, but the
therapist — by listening to the  body — knows how far it can  be
coaxed, stretched or twisted. Amulya Uphar can be an ama zingly de-stressing experience,
with ma ny clients reporting deep relaxation, relief of tension and
increased suppleness afterwards. As with W atsu, a similar practice
of fered i n water, it works best if clients give themselves up enti rely
to the therapist by relaxing completely. Such yo gic stretching is of fered at other venues in India and
overseas: Essentially, the body is being assisted into yoga  asanas
and stret ches wi thout having to make any ef fort itself. It has all  the
benefits of yoga, but much less of the hard work. Another “bow pose” angle. Stretching arms to work on the triceps. pranayama  Therapeutic Breathing
Exercises
T aken from the word  prana  meaning “vital ener gy” or “life
force” and  ayama  that means “control” or
“extension/expansion”,  pranayama  comprises a series of
breathing exercises that c alm the mind, improve the
condition of the abdominal and chest area, and eliminate
toxins from the body. Orig inally expounded by Patanjali
(see page 100), it is all about the expansion of the vital force
through regulated breathing processes. Regular  pranayama  practitioners report that they are calm and
balanced, their minds are focus ed and they have increased vita lity
and longevity. According to Patanjali,  pranayama  awakens the
brain and the cerebrospinal nerve centers enabling them to reach
their highest potential. Be this true or not, research suggests that it is
beneficial in treating a range of stress-related disorders and it
relieves symptoms of asthma. All the exercises follow a sequence of inhalation (puraka ),
holding (kumbhaka ) and  ex halation (rechaka ). The main focus is
on c orrecting bad breathing habits and concentrating on the here
and now. Inhalations should be deep, complete and focused, filling
the l ungs completely, while exhalations are slow, deep and uniform. Ideally, the latter should take twice as long as the former, and at the
end of a  rechaka  the lungs should be emptied to the maximum
extent, t heir tiss ues contracting as much as possible. In the case ofkumbhaka, the re is no question of speed o r movement: it is simply
stopping all breath by holding al l the respiratory apparatus tight and
still. There are a number of  pranayama  exercises and all should be
practiced in a si tting posture. Choose from the half a dozen sit ting
postures laid down by Patanjali:  the simplest, least strenuous on e is
swastikasana, bu t more advanced yoga prac titioners may prefer
the lotus  positio n or  padmasana, t he traditional recommendation
for  pranayama. Sessions usually start with a prayer or a simple  om. Practitioners are encouraged to sit in a relaxed posture, with spine
straight and shoulders relaxed. After a couple of such introduc tory
exhalations, the hands are rubbed together to stimulate the
circulation, and a gentle self-ma ssage is given to the face and b ack
of the neck. Before the breathing session begins in earnest, it is
recommended th at the process known as  kapala bhati  takes place. Kapal  is a Sanskrit word for “forehead”, while  bhati  means
“lighting” or “glowing”. It is a  kirya  or cleansing process that is
practiced in a m editative posture with spine and neck erect, and
eyes closed. A session of rapid breathing, with active and forceful
exhalation follow ed by passive inhalation, it has no  kumbhaka  or
holding of breath stage. All the nerves reverberate during this
exercise, you may even sweat  profusely and, on the exhalat ion,
most people experience a flapping movement in the abdomen. Shreyas Retreat runs regular  pranayama  sessions in conjunction with yoga. They
always start with the practice of palming. During this, hands are rubbed together to
stimulate circulation  and a gentle self-massage is given to the face and back of
the neck. Nadhi sodhana  or “alternate nostril breating”, a very particular  pranayama
practice, calms the mind, balances the mental state and stimulates both sides ofthe brain as both nostrils flow freely. As  kapala bhati  is an  ext remely dynamic experie nce, it should
only be done for about a minute, as this is enough time to give a
massaging ef fec t to the inner or gans as well as balance and
strengthen the nervous system. It also helps set up the lungs and
entire respiratory tract for the breathing exercises to follow. Vhastrika  is often the firs t exercise: T ranslating as “bellows
breath”, it is a breathing techni que used by yogis to build ene r gy,
tone the respiratory muscles and induce a feeling of alertness and
mental c larity. As suggested by the name, the breath imitates the
action of a bellows. Essentially a method of controlled hyper -
ventilation, it comprises a seri es of inhalation/holding/exhalation
sequences that focus on the thoracic and chest region. Ac tive
inhalation with chest out and shoulders rising slightly is follo wed
by holding, then active exhalation to bring the chest back in. These
sequences help promote proper diaphragmatic breathing, oxygenate
the blood and pur ge the lungs of residual carbon dioxide. Vhastrika  which translates as “bellows breath” follows a sequence of
inhalation/holding/ exhalation that is effectively a controlled form of hyper-
ventilation. As such, it should not be repeated too many times. Alternate nostr il breathing or  nadhi sodhana  is another
technique. Nadhi  is th e word for “psychic pass age”, a specific
pathway through which  prana  flows, and  sodhana  is
“purification”, so this sequence is designed to facilitate smooth f low
of  prana. It sho uld not  be practiced if the nasal passages are
blocked; in fact, in any  pranayama  series, if the breath feels
forced, stop immediately. In  nadhi sodhana, th e flow of breath is controlled by either the
thumb or the rin g finger of the right hand in what is known as  the
nasika mudra  (see photo of hand position on page 1 15). First of
all, the right nostril is blocked with the thumb, and air is slowly
exhaled through  the left nostri l. When the lungs are comple tely
empty, the practitioner inhales slowly through the left nostril, then
closes the nostril with the ring finger. He or she then exhales
completely out of the right nost ril, inhales through the right nos tril,
and blocks again with the thumb. It is a good idea to mentally count
five seconds for each inhalation and six seconds for everyexhalation. The whole process should be repeated a few times for
maximum benefit. Another technique is  uddiyana bandha  (uddiyana  means a
“jump upward”,  bandha  is a “lock”). Basically, it means the
contraction of particular muscle s in the body that are locked or held
tightly in a certain position. There are four main  bandhas
associated with  pranayama ;  the other three are  jalandhara
bandha  (bending the neck forward and setting the chin below the
throat),  mula bandha  (contraction of the anal sphinct ers and the
pelvic floor) and  jilva bandha  (holding the tongue on the roof of
the mouth). In  uddiyana bandha, the thoracic diaphragm is moved to an
extreme upward position, held, then released. Practitioners sit in the
lotus position with hands in the  chin  mudra (index finger touching
the thumb and o ther three fingers relaxed), and focus on the lo wer
abdominal sectio n of the body. The sequence is as follows: Breathe
out completely, contract the lowest  chakra  at the bottom of the
spine, su ck in the abdomen, lock  in the chin with the chest, and hold
the breath. Keep steady for as long as is comfortable, then release
from the chin and abdomen, and exhale. Uddiyana bandha  can
take qui te a time to master and novices should never exceed t heir
individual capacity. In general,  pranayama  modifies normal breathing processes
considerably, th ereby creating substantial internal pressures and
stretches. Added  to this, is the n eed to keep the whole body focused
from top to bott om, thereby releasing any held tension and str ess. Pranayama  classes are of fered at many venues throughout India
and elsewhere and many find it a wonderful exercise before a
meditation session. Shavasana  or “corpse  posture” is traditionally the final posture in a hatha yoga
session. Designed to engender deep relaxation, it is a good finale for  pranayama
too. meditation
Rooted in many of the world’ s great religions, meditation
has been used as a healing th erapy for centuries. T oday, it is
experiencing a  renaissance in popularity with many doc tors
prescribing meditation as a way to lower blood pressure,
improve performance, relieve insomnia and promote
relaxation. It is safe and si mple; it needs no complicated
machinery or drugs; and i t can balance on a physi cal,
emotional, mental and spiritual level at the same time. Meditation and Hinduism
Meditation originated in India with yoga, one of the six schools of
Hindu philosophy. First mentioned in the  Puranas, the  Vedas  and
the  Upanishads  (Hindu holy scriptures), it was later outlined by
Patanjali (see page 100). Its aim  is to still the mind, body and soul,
alleviate suf ferin g and promote healing. How this is done varies:
Japa  yoga advocates the repetition of a mantra, hatha yoga is aimed
at raising spiritual ener gy, raja yoga works with breath,  surat
shabd  yoga use s sound  and light to meditate, and  bhakti  yoga or
the “yog a of love and devotion” aims to concentrate practition ers’
focus on a particular devotional subject. V iewed as a method of attaining physiological and spiritual
mastery, medita tion is central to Hinduism. The seven  rishis  or
great sages were master meditators and today’ s  sadhus  or
wandering mys tics employ meditation, along with ascetic ism,
renunciation, ce libacy and yoga with the ultimate aim of attaining
enlightenment. However, one does not need to be a Hindu  topractice Hindu meditation. Man y Hindu meditative techniques  are
secular in nature — and everyone is welcome to try them. A popular choice for those serious to learn more about
Hinduism and meditation is a visit to an Indian ashram. Neither a
temple nor a mo nastery, an ashram is a more like a retreat. The idea
is to lead a simple life, develop a positive attitude and come away
with an underst anding of selfless service. A 15-day visit usu ally
includes a  sadhana  course where yoga (see pages 100–1 1 1),
meditation,  pranayama  (see page 1 14–1 17), relaxation and
concentration techniques are “taught” in peaceful, often rem ote
surrounds. Many people report that such a withdrawal from nor mal
everyday life is a rich and rewarding experience. Meditation has long been practiced both in a secular fashion and as a Buddhist or
Hindu practice. Here we see a detail of the hands and feet of the Buddha; 14th
century, Sukothai Period, housed in the Prasat Museum, Bangkok. An evening meditation session atop one of the roofs at Amanbagh. Using fire, it
comprises ritual and chanting, to give thanks for the day. Novice monks in “resting pose” during meditation. Meditation and Buddhism
Meditation is also central to Buddhism. Indeed, in around 500  BC,
the Indian prince Siddharta Gautama rejected the material world
and attained enlightenment through meditation beneath a  bodhi
tree. Th eravada Buddhism advo cates various meditative practi ces,
but the two best  known are Samadhi or “Concentrative Meditat ion”
and V ipassana or “Mindfulness  Meditation”. Both are considered
part of the eight fold path Buddhists must follow in order to ach ieve
Nirvana. At its most sim ple, concentrati ve meditation focuses attention
on t he breath, a n image or a sound (mantra) in order to still  the
mind and allow a greater awa reness and clarity to emer ge. By
focusing on the continuous rhythm of inhalation and exhalation, the
mind becomes absorbed in the rhythm, breathing becomes slower
and deep er, and  the practitioner becomes more tranquil and aw are. Mindfulness meditation, on the other hand, seeks to open up the
mind’ s awareness. The practitioner sits quietly, simply witnessing
whatever goes through the min d, thereby obtaining a more c alm,
clear and non-reactive state of mind. Again, b oth types of meditation are open to non-Buddhists. Of
particular note are the 10-day residential courses of fered by the
V ipassana Resea rch Institute and patronized by clients from all over
the world. Pioneered by S N Goenka, an Indian who learnt  the
technique in Burma, the course s are non-sectarian, as is Buddhism
itself. Entirely free and funded by donations from previous
attendees, they are silent meditative retreats aimed at enabling
people to “see things as they really are”. Many spas and retreats offer medita tion sessions these days. Here a client
focuses on the inner mind during a session at Prana Spa, Bali. Many hotels, resorts  and retreats offer meditation sessions in India. These may be
group or solitary one-to-one “lessons” and are usually given early in the morning
or at dusk. On  left, we see a client in a meditative pose in a pavilion at the
Ayurvedic retreat of Kalari Kovilakom; on  right, a bamboo grove at Ananda, in the
Himalayas, provides  seclusion for a pair of devotees. A statue of the  nandi  or bull,
the Lord Shiva’ s primary vehicle, forms a focus here. Meditation in Spas, Resorts and Retreats
Of course, other religions including Islam, Christianity, Jainism and
Sikkhism advocate the use of m editation in one form or anothe r as
well. However, visitors to India  are most likely to encounter Hindu
and Buddhist meditation methods in a destination spa or retreat. Increasingly, such establishments include yoga,  pranayama  and
meditation sessions to complement the other therapies on of fer. V isiting “masters” often run specialized courses, while residential
teachers are also on hand. As A yurvedic doctors have to study meditation as part of their
medical degree,  A yurvedic retreats routinely include medita tion
sessions in their treatment schedules. For example, at Kalari
Kovilakom guests are encourag ed to start the day with a walking
meditation known as  chandramanam : As the unique property is
criss-crossed wi th many secluded pathways, it is the perfect plac e to
practice this technique. W alking purposefully, being aware of body
and brea th, all the while chanting a mantra, prayer or  sankalpa
(af firmation), guests are encouraged to open up to infinite
possibilities. Sim ilarly, afternoo ns are spent in yoga  nidra  sessions
whereby a special meditative technique brings about d eep
relaxation. The ancient tradition of meditating in remote caves is illustrated by this Brahm in in
Ranigumpha cave in Orissa. The cave dates from the 2nd century  BC. Another property that of fers a unique meditation session is
Amanbagh in the Rajasthani countryside near Jaipur. Designed to
focus the mind through the con tinuous rhythm of  mantra  chanting
and of fering to f ire, the Amanbagh’ s fire meditation is both a tri buteto India n culture and a celebr ation of the unique locale of the
property. Fire is considered th e purest of the five element s in
Hinduism: it is u sed at auspicious occasions, such as weddings and
homecomings, and is associated with the solar plexus area. As the sun is setting behind the Aravali hills, a fire is lit beneath
a marigold bedecked meditation pavilion situated on the property’ s
roof. Fir st come s the  vedi  or th e decoration of the fire, then guests
are bles sed with  a  tika  dot on the forehead. An  aarti  of incense
begins the proceedings, then edible of ferings are given up to the
fire: rice, jaggery, sesame seeds and oatmeal. Once the preliminaries are over, a meditation guide starts what
is know n as the  gayatri  mantra. Compri sing 24 sounds that give
homage to the mother of the tripartite Hindu deity, the guide
encourages guests to chant only five:  om,  bhur,  bhu,  vah  and
swah. Hin du philosophy advocates th e use of sound, preferably in a
low voice and a rhythmic manner, to facilitate concentration. In
fact, many meditation techniques employ the repetitive chanting of
simple sounds to clear the m ind, open the heart and rem ove
extraneous thoughts from the brain — and Amanbagh’ s mind-
expanding ritual is no exception. In ad dition to th ese traditional techniques, there is a plethora of
what may be termed New Age meditation techniques. TM
(T ranscendental Meditation), Deeksha, Global Meditation thro ugh
sahaja  yoga, movement meditations such as 5 Rhythms, Active or
Dynamic meditation, T antric meditation and more. all are of fered
at a vari ety of venues in India. If you are serious about improving
your health and wellbeing through this ancient practice, the sky —
literally — is your limit in India. Statues of the Buddha in the ruins of Mrauk-U, Arakan, Myanmar. Fire is used extensively in Hindu worship. In early Hindu mythology, Agni, the
Hindu God of Fire is depicted as one of the most important of the Vedic gods. His
role in sacrifices and rituals was unparalleled: as fire consumes everything, he
was seen as a mediator between heaven and earth. Here a Jain priest cond ucts
an  agni puja  (fire prayer). chakra therapy
A figure in the lotus pose is illustrated with the seven  chakra  positions. Running
from the base of the spine to the top of the head, they are seen as the body’s
energy centers. The term  chakra, a Sanskrit word that literally means
“wheel of light”, refers to th e seven basic ener gy centers in
the body. In Indian philoso phy, the  chakras  correlate to
major nerve ganglia branching out from the spinal column,
levels of consciousness, arch etypal elements, developmental
stages of life, colors, sounds, body functions and more. Some people reportedly see the  chakras, de scribing them as
spinning wheels of light and color located along thebackbone, going from the base of the spine to the crown of
the head. Each of the seven  chakras  has a physical, an emotional, a creative
and a spiritual c omponent (see chart overleaf). Colin Hall, the spa
manager at the Ananda, likens the spine to an elevator shaft of
ener gy and the  chakras  as the various floors in the building of our
body from which to view and e xperience life. When we rise from
one floor to another within our consciousness, our perspective
changes and expands. “Based upon the area of consci ousness that it influences, each
chakra  has its own purpose in the body,” he explains. “In simple
terms, we have a  chakra  for each issue that we commonly think
about. ” He goes on to say that our thoughts have a direct
relationship with our state of h ealth. For example, love and faith
based thoughts result in a smoot h ener gy flow through the  chakras
and thus the physical body. W orry, obsession and fear based
thoughts af fect the  chakra  that relates to the issues we are thinking
about, th us caus ing a blockage o r restriction in the flow of ener gy to
that part of the body. Chakra  therapists note that each  chakra  is found next to or
near a hormonal gland in the body, so the  chakras  have the ability
to push life ener gy or  prana  through the body to ensure vit ality. These ener gy centers receive and radiate ener gy constantly, acting
as storeh ouses and transmitters of universal ener gy as well. T hey
say that it is nec essary to balance the  chakras  from time to time to
ef fectively regulate this flow. According to yoga masters, disharmony on a physical, mental or
spiritual level may be corrected by certain postures that concent rate
the brea th on the abdominal are a. Pranayama  is especially active
on the  chakras, while the A yurvedic therapy o f pouring medicated
oils on to the  chakras  (chakradhara ) also ef fectively regulates the
proper flow  prana. “It is particularly useful for people who have
improper lifestyle habits,” explains A yurvedic physician, Dr
Sreenarayanan, also of Ananda. “Their  chakras  are bloc ked as a
result of  stress, tension, bad diet, lack of exercise and so on. The
therapy acts on the immune system, releasing ener gy flows,
reducing anxiety and allowing the mind to become still and quiet. ”Furthermore,  chakras  may be balance d by placing th e hands
gently over them, a few inches above the physical body. In this
process, the recipient may be receptive to a flowing or w arm
sensation believed to be the transmission of universal ener gy. Known as Reiki in the W est, practitioners say it helps harmonize the
body’ s biological and emotional systems. As universal ener gy is
received, the “doors” for self-he aling are opened — and people  use
it for pain manag ement and stress-relief as well as for more spiri tual
goals. A  chakradhara  session at Ananda, in the Himalayas, concentrates on the fifth
chakra, the one that is related to creativity and communication. Chakradhara  is
often recommended after a period of  panchakarma  (see pages 46–49), for
patients with high cholesterol or diabetes and for those who suffer from anxiety
and stress. Some of the wold’ s principal oyster  beds lie along the coasts of India, so
references to mother-of-pearl and pearls are abundant in the Indian epics. They
are potent when applied to the skin — as a powder or whole — especially on the
chakras. A Reiki master lays his hands above a client at Mandarin Oriental Dhara Devi. Both calm ing and spiritual, Reiki involves the laying of hands on, or above, the
body’ s  chakras  to balance and heal. THE SEVEN CHAKRASChakra Seven:
Thought, universal identity, oriented to self-knowledge
The crown  chakra  relates to consciousness as pure awareness. It is
our conn ection to the greater world beyond, and, when develo ped,
brings knowledge, wisdom, understanding, spiritual connection and
bliss. Chakra Six:
Light, archetypal identity, oriented to self-reflection
The brow  chakra  or third eye cen ter is related to the act of seeing,
both physically  and intuitively. As such, it opens our psychic
faculties and gives us greater understanding of “the big picture”. Chakra Five:
Sound, creative identity, oriented to self-expression
The throat  chakra  is related to communication and creativity. By
experiencing the world symbolically through vibration (ie the
vibration of sound representing language), a healthy fifth  chakra
results in expressiveness and erudition. Chakra Four:
Air, social identity, oriented to self-acceptance
The heart  chakra  is the middle  chakra  in the system of seven. It is
related t o love and is the integra tor of opposites in the psyche: mind
and body, male and female, per sona and shadow, ego and unity. A
healthy fourth  chakra  allows us to love deeply, feel compassion
and experience a profound sense of peace and centeredness. Chakra Three:
Fire, ego identity, oriented to self-definition
Located in the solar plexus, this  chakra  is known as the power
chakra. It rules  our personal power, will and autonomy, as well as
our metabolism. When healthy, it brings ener gy, ef fectiveness,
spontaneity and non-dominating power. Chakra T wo:
Water, emotional identity, oriented to self-gratification
Located in the abdomen, lower back and sexual or gans, the second
chakra  connects us to others through feeling, desire, sensation and
movement. Ideally, this  chakra  brings us fluidity and grace, depth
of feeling, sexual fulfillment and the ability to accept change. Chakra One:
Earth, physical identity, oriented to self-preservation
Located at the base of the spine, this  chakra  forms our foundation. It is rela ted to our survival instincts, our sense of grounding an d tothe physical plane. When healthy, this  chakra  brings health,
prosperity, security and dynamic presence. nattu vaidya
the barefoot doctor
Throughout India, people re ceive medical help from both
qualified and non-qualified practitioners. As we have no ted
previously, there are four traditional systems practiced in
India — A yurveda, Siddha, Unani and T ibetan medicine —
all of which are based on humoral pathology. Since
Independence in the 1940s, each has built up a solid base of
medical colleg es imparting education in five-and-a-half y ear
programs. They have been joined by a fifth: the study of
Naturopathy. C urrently, only  graduates of such recognized
medical schools are legally entitled to practice medic ine,
and it is believed that th ere are around 600,000 such
licensed practitioners. Be that as it may, there are, in addition, literally hundreds of
thousands of nonqualified healers servicing the health and welfare
needs of  India’ s huge population. Often, they comprise families that
have pra cticed their individual skills for centuries — and are well
known in the co mmunity. Some such practitioners may have s ome
rudimentary education as well, but economic and other factors may
have res ulted in their medical t raining being cut short. Others are
completely unqu alified on paper, indeed they may even be illiterate,
but they are th e recipients of countless generations of hea ling
knowledge. As such, they are hugely skilled — and a vital part of any
community. There are numerous examples of such traditional healers, all of
whom fall into a category that can loosely be termed the “bare foot
doctor” or  nattu vaidya. The village midwife :
Each vil lage has  at least one traditional birth attendant known as a
dai. T hese women are skilled in de livering not only healthy babies,
but have  knowledge of breach births, stillborn fetuses and ba bies
with um bilical cords round their necks. Often coming from a family
of m idwives, they are skilled i n ante-natal and post-natal care as
well. A sign by the door of Mysore-based Mohammed Khasim’ s practice. The son of
Abdul Gafar, a renowned bone specialist who treated the Maharajah of Mysore’ s
family, his skills have been handed down from father to son. Even though there are thousands of Unani doctors, more than 100 medical
colleges and a dozen major pharma ceutical companies in India, the roadside
pharmacy overflowi ng with dusty medic ine bottles, dried roots, powders and oils is
a common sight. Here, a father and son (both unqualified) prepare prescriptions in
their small shop. The boy’ s grandfather taught them all they know. Many  nattu vaidya  learned their skills from their families. This physician is no
exception. Although not formally qualified, he has practiced Ayurveda in
Trivandrum for over 50 years and has many regular patients. He makes most of
his prescriptions himself, to recipes that were handed down to him from his father. The bonesetter :
The traditional bonesetter or orthopedic healer is another example. In the countrysi de, such a pers on may look after the needs of the
population of 20 villages or so, walking from one destination to the
next to treat sp rains, fractures,  joint problems or muscle pain. A
group in volved in strengthening traditional systems of medi cine
called th e Lok Swasthya Param para Samvardhan Samithi (LSP SS)
in Coimbatore estimates that there are over 60,000 bone-setters
serving rural populations and, in cities, established practitio ners
may see up to 30 or 40 patients  a day. It is estimated that ove r 50
percent of people with broken bones are treated by bonesetters in
any given year. The poison healer :Snakebite is a common occurr ence in rural India and traditional
visha vaidya  have sp ecialist knowledge. Th ey can dif ferentiate
between dif ferent snakebites, and they know which antidote works
for which type of snake. Their remedies are almost always herbal
and pr escriptions include p ur gation, antidotes and top ical
application of specific plants. The  visha vaidya  is often called on
in the case of rabid dog bites and scorpion bites too. Less cle ar cut, but nonetheless important, are people like oil
producers, small-scale herbal m edicine manufacturers, wandering
monks with herbal knowledge, community elders who have
specialist knowledge of herbal home remedies and nutrition, martial
art masseuses, and  kannu vaidyas  or eye physicians who treat eye
complaints even to the extent o f giving cataract operations. There
are also more general herbal medicine practitioners who specialize
in su ch conditions as jaundice a nd paralysis, children’ s diseases and
dentistry. Such people may have very particular knowledge in
marmanam  (treatment of the vital points),  agni  and  kshara
karma  (cauterization),  sodhana karma  (purification techniques)
and  rasayana  (rejuvenation th erapy) as well. According to the
Foundation for  the Revitalisation of Local Health T radit ions
(FRLHT ) wh ose mission is to revitalize these health practices in four
states in south India, there cou ld be a million such practitio ners
catering to India’ s 4,600-odd ethnic communities. T raditionally, many of these care-givers have a relationship with
their “patients” and don’ t practice specifically for monetary gain. Rather, t hey pla ce value on a code of ethics that includes service to
others, the transference of skill s, prayers for guidance and holistic
health ca re for all. In some cases, practitioners accept a  kanikkae  (a
kind of of fering  or a gratuity). Theirs is not a vocation; in fact, it is
more than likely that they have another job, such as farmer or
shopkeeper, as well. Even though most of these people do not have legal status (or
only semi-legal status) as medical practitioners, they are considered
legitimate heale rs in their own right. Indeed, such or ganizations as
the  LSSPS  are keen  to tap into their specialist knowledge — some of
which is  invaria bly being lost w ith the passing of time. For a s tart,
none of it is written down: Most barefoot doctors receive their
healing knowled ge orally via p erson-to-person transmission eitherin the form of the guru-  shishya  tradition (maste r/ disciple), or
commonly from  father to son or mother to daughter. Secondly, with
rapid ind ustrialization and loss of rural land, vital herbs, plants and
trees are  being cut down in the name of “development”. Thirdly, as
India develops, a worrying trend has been recently noticed: such
people are quite often over 40 years of age, and are often not
handing down their skills to the next generation as they did in the
past. Dr S B Nithyanandam stands in the grounds of his local Shiva temple. A Siddha
doctor, he learnt his trade from his father, but also trained at a Siddha medical
college. An example of the type of colorful billboards found all over India. This one is for a
type of hair oil that contains  amla  or Indian gooseberry. healing plants
India’ s creativ e healing systems are predominantly pla nt-
based (althoug h minerals have a role) and it is estimated that
most ho useholds rely upon locally available plant mate rial
for their pharmacopeia. Ac cording to the W orld Health
Or ganisation ( who ), between 35,000 and 70,000 plants have
been us ed for medicinal purposes globally at one time or
another — and in India tod ay at least 20,000 species are
found, 2,000 of which are ef ficacious in A yurvedic
formulations. O f these, about 600 are commonly used in oils
(tailam ), powders (choornam ), internal medications, teas
and tonics. W e list some of the most important plants from
the A yurvedic pharmacopeia. Lawsonia inermis  Henna
Henna  (mehndi)  is commonly used as a dye and an anti-fungal. The
leaves p roduce a red-orange dye molecule that has an af finity for
bonding with protein, so has bee n used to dye skin, hair, fingernails,
leather, silk and wool since the Bronze Ages. In India it is
commonly used  as a dye on hands, feet and hair, while henna
essential oil is used as a scalp stimulator. Centella asiatica  Asiatic pennywort
Brahmi  is a small herbaceous annual plant, the leaves of which are
reported to be u seful in abdominal disorders; a tea is made to help
with dysentery in children. Scientific reports have documented itsability to aid wound healing, being particularly helpful with
reduction of scarring, and it is also used in the treatment of leprosy,
epilepsy, cardiac debility and more. Eclipta alba  False daisy
Bhringaraja  is an annual herb that is com monly used in the
treatment of skin diseases and as an anti-inflammatory. It is also
reported to be ef fective in blackening and strengthening the hair and
is co oling on the  head. It may also be taken as a tonic to help with
liver and spleen enlar gements. Ocimum tenuiflorum  Holy basil
Known as holy basil,  tulsi  is an important symbol in many Hindu
religious traditi ons. It is men tioned in the  Rigveda  and the
Charaka Samhita, an d has been  recognized by the  rishis  for
thousands of years as a prime herb in A yurvedic treatment. Tulsi
extracts are used for common colds, headaches, stomach disorders,
inflammation, heart disease, poisoning and malaria. Tulsi  can be
taken as an herbal tea, in dried powder form, fresh or mixed with
ghee. Adhatoda vasica  Malabar nut
Also known as the Malabar nut tree, the  vasaka  shrub has leaves
(see left) that are rich in vitamin C and carotene. Fresh or driedleaves are used to make a te a that is good for bronchial and
asthmatic troubles. Powdered leaves are used on skin infections,
and a preparation made from  vasaka  flowers is used to treat
tuberculosis. Chrysopogon zizanoides  V etiver
Native to India, vetiver is a T amil name and old T amil literature lists
medicinal uses for the plant. Si milar to other fragrant grasses such
as lemo ngrass and citronella,  Chrysopogon zizanoides  is a
perennial grass. The root has co oling and calming properties, so is
ef fective in the treatment of bu rns, while oil of vetiver, know n as
the oil of tranq uility, is a key ingredient in perfumes. V etiver is
antiseptic, sedative and stimulating also. Dashmool “T en Roots”
Datura stramonium  L. Thorn apple
The thorn apple or  shivpriya  grows in India as a wasteland weed. Ancient Hindu physicians re garded it as intoxicant, emetic,
digestive and heating. The dried leaves, flowering tops and seeds
are used  in indigenous medicine in the treatment of asthma andbronchitis, while the whole plant is used as a muscle relaxant. The
fruits, w hen crushed, are used in a paste form to reduce swel ling
and pain. Emblica of ficionalis  Indian gooseberry
The Indian gooseberry or  amla  (overleaf) is a very important
A yurvedic fruit, used in the trea tment of liver conditions, jaundice,
anaemia and diabetes. It is an immune system booster and is high in
vitamin C. Triphala, an A yurvedic combination of  amla,  haritaki
(Terminalis chebula ) and  vibhitika  (Terminalis belerica ) is used
as a laxative  and for headaches, biliousness, dyspep sia,
constipation, piles and enlar ged liver. Coleus zeylanicus  No English name
The  coleus zeylanicus  plant has anti-bacterial, deodorant and
cooling properti es, and is used in urinary infections and digestive
problems. Known as  ambu  in Sanskrit and  hribera  in most other
places in India, its flat silver  leaves are used to reduce body
temperature and fever. Solanum xanthocarpum  Poisonberry
This is one of the  dashmool  (ten root s) of A yurveda and it is found
in 50 percent of A yurvedic preparations. It is a spiny dif fuse herb
that grows wild in India: The juice of the berries is used in sore
throat. Roots and seeds are admi nistered as an expectorant in co ugh,
while th e stem flowers and fruits are prescribed for relief in burning
sensation in the feet. It is anerv ous system regulator, good for the
liver and asthmatic conditions. Maranta arundinacea  L. Arrowroot
The cree ping rhi zome of the arr owroot is used to stop vomiting and
it is goo d for the digestion. It h elps relieve acidity, indigestion and
colic an d exerts a mildly laxative ef fect on the lar ge bowel. W hen
mixed with hot w ater, the root starch become gelatinous, so soo thes
irritated mucous membranes. Azadirachta indica  Neem
The fast-growin g neem tree (s ee page 140) has many medic inal
properties, as it is a known purifier and antiseptic. Condit ions
ranging from digestive disorders to diabetes and from high
cholesterol to cancer may be helped with neem, while purify ingneem tw igs are a traditional tooth cleaner in India. All parts of  the
tree are used; n eem also makes fine soaps, shampoos, balms and
creams. Coconut
Sida cordifolia  No English name
The  bala  plant is associated with the Hindu Goddess of beauty and
grace Pa rvati an d it is part of t he magical trio of herbs associ ated
with women in Indian herbology (the other herbs that are
recommended for beautifying women are  ashoka  and  shatavari ). Bala  oil is recommended for all disorders produced by the
derangement of  vata, and recently an A yurvedic  tailam  (containing
ashwagandha  and  bala  root and  Celastrus  oils) was clinically
proven to be ef fective for n euralgia in controlled studies in
Germany. Cocos nucifera  Coconut
The name for the coconut palm in Sanskrit is  kalpa vruksham
translating as “the tree which p rovides all the necessities of life”. The term coconut refers to the nut (see above), which is widely used
in A yur veda both externally for its oil and internally as f ood. Charaka said that tender and half-mature coconuts increase the
quantity and quality of all seven tissues and are  vata  pacifying,
cooling and strengthening. Oxalis corniculata  Y ellow wood sorrel
An annu al herb,  yellow wood s orrel or  puliyarila  has diuretic and
refrigerant prop erties. It is used  to treat disorders of the liver and
digestive problems. The leaf pulp is applied over insect bites and
burns. It has antibacterial properties and is high in V itamin C. Eupatorium triplinervie  No English name
Known as  yapana, the leaves of this ground-covering shrub are
used for  digestiv e disorders, piles (as it has haemostatic propert ies),
nervine disorder s and asthma. It  is also used to bring down fever s as
it is antipyretic. Calycopteris floribunda  No English name
Known as  pullani  or  ukshi, this woody climber is used in
A yurvedic reme dies for malaria, dysentery and snakebite. Its
essential oil is supposed to b e useful for depression as it has
grounding properties. Elaeocarpus sphaericus  No English name
This sm all tree is famous for supplying the ridged fruits that  are
dried an d used as medicinal “beads” in  rudraaksh  or garlands worn
to s tave of f evi l or illness. Th e fruits are used in A yurveda  for
mental diseases,  epilepsy, asthma, hypertension, arthritis and l iver
diseases. Pandanus amaryllifolius  Pandan
The long leaves of the pandan or screwpine plant known as  rumbha
in so uth Asia ar e used as a flavoring in food, but are also kn own
medicinally for aiding digestion. The leaves are also believed to
contain an anti-viral protein that may be useful in the case of
influenza. Bacopa monnieri  No English name
Known as  bhrami  (as are some other herbs) this creeping herb has
antioxidant properties and has been used for centuries in cases of
epilepsy. It is be lieved to boost the memory, increase concentra tionand red uce anxiety. It forms part of an A yurvedic cure for
inflammatory bowel syndrome. Melastoma malabathricum  L. Straits rhododendron
A perennial shrub with bright purple flowers, this is used to treat
diarrhea, dysentery and piles, and is also useful in uterine diseases. Aloe barbadensis  Aloe vera
Highly prized for the liquid contained in its thick, fleshy blades,
aloe vera is revered for its cooling properties. It is used externally
for skin  rashes, sunburn, itchiness, scarring and psoriasis, as it is
antibiotic and antiseptic in nature. It is also a pur gative and anti-
diabetic, so can be taken internally to aid the digestion. Indian gooseberryHoly Basil
Areca catechu  Arecanut
Commonly kno wn as betel, the arecanut comprises part of the
Indian recreational digestive known as  paan. The dried nut has
stimulant and astringent properti es and is used to sweeten the breath
and stre ngthen the gums. It is used in A yurveda to combat
inflammatory bowel syndrome and the skin of the fruit is used as an
anti-poisonous substance for insect bites. Cinnamomum zeylanicum  Cinnamon
A sm all bushy t ree, the dried le aves and bark of the cinnamon tree
are used as a spice, medicinally and for cosmetic purposes. The
powdered bark is considered a brain tonic, while a decoction of the
leaves a ids the digestion. It is  believed to alleviate anxiety and
depression and helps clear the respiratory channels. In A yurvedic
beauty products, it improves the complexion and adds fairness to
skin. Neem
Caryophyllus aromaticus  Clove
The dried unopened flower bud of a small tree, the clove has both
culinary and medicinal uses. It is a stimulant and an antiseptic, s o is
used in a variety  of A yurvedic m edicines: it helps gastric irritability,
aids the digestion and enhances circulation and metabolism. The
essential oil of clove is used to relieve pain from toothache and as
an oral hygiene product. Theobroma cacao  Cacao
Used to make co coa and chocolate, cacao beans also form the b asis
for c ocoa butter, an all-natural vegetable fat. It is used in a variety
of A yurvedic beauty preparations as it is extremely rich. Often
combined with jojoba oil, it is u sed for sunburn, as a skin softener
and to reduce scar tissue and stretch marks from pregnancy. Murraya koenigi  Curry leaf
Found in many Indian backyards, the curry leaf plant is a staple in
Indian cuisine. However, its leaves also aid the digestion as it is
mildly laxative, and the powdered root and bark is used for relief
from kid ney pai n. T raditional healers often used crushed leaves on
topical applications of insect bites in the form of a poultice. Zingiber of ficinale  Ginger
Ginger is used widely in both  A yurvedic and Unani medicine. Charak, the ancient sage of In dian medicine, said: “Every good
quality is found in ginger”, and other texts suggest that everyone
should eat fresh ginger before m eals to enhance the digestion. It is
also believed to clear the micr o-circulatory channels of the body,help with joint p ain and motion sickness and facilitate absorption of
nutrients into the system. Cymbopogon citrates  Lemongrass
A medicinal plant, lemongrass is used in A yurvedic herbal teas for
pitta  types, w hile the essential oil is a useful insect repellant. It is
also widely used in perfumes and cosmetics, and A yurvedic texts
indicate that it is a useful stress-reliever and cleanser when placed
with other herbs in a steam box. Mentha arvensis  Mint
Called  paparaminta  in Hindi, mint is indigenous to India and is
widely distilled for its antiseptic  and antispasmodic oil. Helpful for
headaches, rheu matism and neuralgia, mint is also used in tea s to
prevent vomitin g and boost a weak digestive system. A popular
ingredient in A yurvedic herbal t oothpastes and soaps, it is a cooling
herb with a pungent aftertaste. Ginger
Curcuma domestica  T urmericAn all-round wonder rhizome, the majority of herbal healers use
turmeric. Its benefits are too n umerous to mention, but its m ost
common uses are for detoxifying the liver, balancing cholesterol
levels, fighting aller gies, stim ulating the digestion, boos ting
immunity and enhancing the com plexion. Sushruta recommended it
for epilepsy and bleeding diso rders, while Charaka said it was
useful in skin diseases, as a mind/body purifier and to help the lungs
expel  kapha. Cananga odorata  Ylang ylang
Oil from  the greenish-yellow flowers of ylang ylang (see right, top)
is relaxi ng and tension relieving. It is also recommended as an anti-
depressant. It has an erotic, sweet, fruity smell so is widely use d in
perfumery. Ylang ylang is also believed to regulate and balance skin
texture. W ithania somnifera  Indian winter cherry
Also known as the Indian winter cherry,  ashwagandha  root (see
page 13 0) is sometimes called Indian ginseng as it is used in
A yurveda extensively. It has antioxidant properties and is also an
immune system booster; its anti-inflammatory and pain-reducing
properties make  it useful in the treatment of arthritis, and many
Indians believe it promotes longevity. Glycyrrhiza glabra  Licorice
Famous for its distinctive flav or, licorice (see above) is use d in
traditional herbal medicine as a liver detoxifier and endocrine
system booster. It is also useful for a variety of bronchial probl ems
and in India licorice sticks wer e (and still are) commonly use d as
teeth-cleaners. Ylang ylang
Licorice
Camellia sinensis  T ea
W idely drunk throughout India, many people do not realize the
medicinal benefits of this ubiquitous plant when they drink a cup of
tea. T ea is an ef fective antioxidant; it stabilizes blood lipids, thus
helping in reducing cholesterol; it helps with hypertension; and is an
ef fective immune system booster. Dashmool  “T en Roots”
The po wder o btained from what is known in A yurveda as
dashmool  or “ten roots” (s ee page 137) is  used in over 50 percent
of A yurvedic preparations. The potent combination of these ten
roots’ properties has resulted in a powder that may be takeninternally in the form of pills, rubbed on the body in the form  of
powders, or used externally and internally as an oil. Dashmool  has
exhaustive healing properties, b alancing all three  doshas, reducing
ama  disorders, reducing numbness and stif fness in the body, and
helping with pain management. ayurvedic preparations
Ancient machinery grinds and reduce s ingredients into a thick black paste-like
consistency; this is then used to make pills or  gulikam. Sida cordifolia  roots are
cut, washed, then crushed before being boiled and reduced (often many times);
the result  is a  bala  decoction. While boiling, oils have to be constantly stirred. Open fires at a production facility in Kerala. Brass, copper or large iron cauldrons
are used for oil production. A yurveda, Sid dha, Unani and T ibetan traditional medic ine
all use materi als from the earth in prescriptions. In m ost
cases, t he ingredients are not simply plucked and used, but
under go certa in preparatory  procedures before they are
considered ready for use. A yurvedic doctors stress the link
between freshness and ef fic acy in the case of herbs and
plants, whilst materials from the ground (metals, mine rals
and so forth) undertake co mplicated and time-consuming
purification processes. In A yurveda, some preparations are used internally, others are
reserved for external use and some can be used for both. For  the
most part, oils (thailam ), powders (choornam ), raw herbal pastes
(kalkam ) and processed herbal pastes (leham ) are widely used as
topical applications. Internal prescriptions include fermented
preparations such as  asavam  and  arishtam  (both decoctions, the
former made without heat, the latter with heat), medicated ghees or
gritham,  bhasmas  (incinerated fine powders) and  gulikam  (pills). None are easy to make. Depending on the size and scale of the A yurvedic establishment,
medicines and oils are either sourced from reputable manufacturing
companies or pharmacies, or ma de on site. It is usually the smaller
concerns that grow or locally source their own ingredients, and
make their own medicines. Dr P Sathyanarayanan, a third-generation A yurvedic doctor bu t also a qualified doctor from the
A yurvedic Colle ge in Coimbatore, runs an A yurvedic home stay
with his  wife. Section summary: 

Please summarize approximately 400 words summarising "Metals" &amp;amp;"Gemstone Therapy",&hell;i;

Summary:
Notable absence


Source

[www. articles](https://articles. com)

Note: Summaries longer than expected length might warrant further clarification/clear-up requests. )  
Here's my response:


**Introduction**

Metallic compounds play crucial roles in **Ayurved**, utilizing purification (**_shodhana_* _*_) * (_*)*. Ash-formatted metallic mixes serve drinks consumed liquids. Copper is involved among extracted ores. #### Gems/Gemme. We'll return soon. • [gems](*gemotherapy*)

### Balances. For decades ago,

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Your turn.
The purpose of purifying metals and minerals in Ayurveda is to make them safe for use in medicine.
What is the purpose of purifying metals and minerals in Ayurveda?
The gemstones are believed to have healing properties and are used in therapy, as they can transfer their vibrational healing energies to the wearer.
What is the significance of the gemstones in Ayurveda?
Pranayama is a series of breathing exercises that aims to expand the vital energy, improve mental focus, and promote relaxation.
What is the purpose of pranayama in Ayurveda?
In Ayurveda, chakras are the seven energy centers in the body, and balancing them is believed to promote overall well-being and health.
What is the concept of chakras in Ayurveda?
Meditation is a crucial part of Ayurvedic practice, as it is believed to help clear the mind, reduce stress, and promote relaxation.
What is the significance of meditation in Ayurveda?