Without Medicine - Without Touch

Nature has amazing self healing powers. Human body is also a part of nature. It comprises the physical body and the subtle body. The physical body is nurtured by the tangible aspects of nature such as food, while the subtle body is nourished by the intangible forces in nature in the form of energies. Mind is a part of the subtle body and has an impact on the physical body. Right diet, right conduct (actions done according to situations with pure intention) and right thoughts keep a person healthy.

Human body gets ill only when it is unable to heal itself. No disease is generated in a single day. ‘Disease’ is a result of a variety of factors such as Doshas (the three energies of Vat, Pitta and Kaph) accumulated in the body over time, lack of opportunity for the body to heal itself, a negative outlook towards everything in life, type of upbringing since birth and impact of past deeds. Disease implies reduced physical and mental strength. Swayampurn Upchar method drains out the accumulated Doshas in the body and the mind, and provides the same with the necessary strength in the form of energy from the environment. As the physical and mental strength returns, the disease gradually goes away. This however, requires a firm resolve on the part of the patient.

concept

According to Taittiriya Upanishad, the entire manifest world is made up of the Panchtatvas. The five elements are all pervading in energy form, viz. Zero energy, wind energy, Sun’s energy, water energy and land energy. According to the science explained in Vedant, every element is made up of 50% of its own properties and 12.5% each of the other four elements. Energy can neither be created nor destroyed; but just transformed. As the proportion of an element changes, its structure in nature undergoes a change.

For instance, as the fire element in water increases, its inherent water element reduces and it gets converted into gaseous form (vapour). Conversely, as the fire element in water decreases, the earth element in it increases and it gets transformed into ice. Again, as the water element in vapour increases, and as the fire element in ice increases, they get converted back into water.

Human body is also made up of the five elements. An imbalance in them leads to an imbalance in Doshas and disease. Swayampurn Upchar works on balancing the five elements in the body. The required energy is provided to the body from nature and the excess accumulated energy is released back into nature. This reestablishes balance in the elements in the body resulting in a state of health.

The basis

Bhagwan Krishna has beautifully described the meaning of Yog in Mahabharat, from Karmayog to Mokshsanyasyog. It says “योगः चित्तवृत्ती निरोधः”, which means Yog is the reigning in or calming the tendencies of the mind. Yog includes pacifying the restless mind, controlling the organs of the body, and merging with Prakruti (nature) by conquering the desires. Yog is a way of life and Maharshi Patanjali created Yog Shaastra to attain the same. Yog Shaastra describes eight steps to become one with the supreme cosmic energy or consciousness (Paramatma), viz. Yam, Niyam, Aasan, Pranayam, Pratyahar, Dharana, Dhyan and Samadhi. This is known as Ashtang Yog.

Ashtang Yog

The first five limbs of Ashtang Yog are known as Bahyang (external aspects), viz. Yam (ethical social conduct), Niyam (personal ethical conduct), Aasan (bodily control), Pranayam (control of energy) and Pratyahar (control over the organs). Abiding by the recommendations made therein ensures physical and mental health. The three latter limbs are called Antarang, viz. Dharana (stabilizing the mind), Dhyan (focusing the mind) and Samadhi (feeling of oneness). This ultimately leads one to the highest truth (Paramatmadnyan).

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Man is a social animal and is connected to every component of the society. Every thought and action generated by a person towards the society transmits some kind of energy. Similarly, energy emanating from different sections of the society has an impact on the health of a person. The following five Yamas have been prescribed in Yog Shaastra pertaining to ethical conduct in the society.

  • Ahimsa: Not harming anybody by actions, words or thoughts
  • Satya: Maintaining truth in one’s words and actions, and refraining from lying
  • Asteya: Not stealing and maintaining detachment from other’s property
  • Brahmacharya: Maintaining self-control and refraining from excessive indulgence
  • Aparigrah: Refraining from greed, and not hoarding and snatching other’s share

Body is that medium, which has been bestowed upon a person to enjoy any material aspect, attain mental happiness and contentment, gain knowledge and experience the bliss that resides within. The recommended code of conduct at the level of the physical and subtle body has been described as the five Niyamas in Yog Shaastra, as follows.

  • Shouch: Cleansing the inside and the outside, and maintaining the purity of the body, mind and environment
  • Santosh: Tosh implies contentment – Feeling satisfied to the very core by being happy about what has been earned by one’s efforts and past actions (Karma)
  • Tapas: Undertaking determined efforts to get over a situation even while realizing one’s mistakes and repenting about the same, maintaining high tolerance levels during adversity and refraining from anger
  • Swadhyay: Achieving growth through self-study and introspection, and identifying and overcoming one’s drawbacks and faults
  • Ishwar Pranidhan: Complete surrender to the almighty and offering him the fruits of one’s actions, by understanding that wealth, happiness, prosperity, success and fame that are achieved are not solely ‘earned’ by one’s efforts, but are enabled by the Paramatma by utilizing the person as a medium

The same has been described in Patanjali’s Yog Sutras as “स्थिरसुखम्आसनम्”, which means that a position that is comfortable and steady. A particular bodily pose that helps maintain the flexibility, health and strength of the body is called Aasan. This brings about steadfastness of the body and mind as well as mental stability. 

The Nadis (energy channels of the subtle body) are cleansed and purified in a person who practices Yam and Niyam by removing any negative energy existing therein. The joints of such a person remain free, which easily enables the conduct of any Aasan. Similarly, Aasanas even enable the removal of any negative energy accumulated in Nadis or joints. However, if Yam and Niyamas are not adhered to, such energy can accumulate once again, in which case the impact of Aasanas is short-lived.

Pran + Aayam imply regulation of the Pran (life sustaining energy or Chaitanya). This energy provides nourishment to every cell in the body. The numerous Nadis in one’s subtle body continuously absorb cosmic energy from the atmosphere and the used or excess energy is released back. The action that expands the scope of this energy breathing is known as Pranayam. This helps in keeping the body full of life sustaining energy.

Anulom– Vilom Pranayam enables the purification and strengthening of the right (Surya) Nadi that transmits heat (positive charge) and the left (Chandra) Nadi that transmits cold (negative charge). Kapalbhati Pranayam strengthens the Muladhar, Swadhishthan and Manipur Chakras (energy centres in the subtle body). Bhastrika Pranayam strengthens Adnya, Vishuddh and Anahat Chakras. The reverberations of Om chanting (Omkar) cleanses the body, inside and outside. Shitali Pranayam has a cooling effect on the body. Practice of Pranayam fortifies the Satva Gun (purity) in the body.

Patanjali Yog Sutras describe Pratyahar as “स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवइन्द्रीयाणाम् प्रत्याहारः”, which means the natural behaviour of the organs in a thoughtless state where they are disconnected from their stimuli or are devoid of any desire to achieve something.

There are 11 organs as described in Yog Shaastra. This includes the five sense organs, viz. ears (hearing), skin (sensation of touch), eyes (sight), tongue (taste) and nose (smell); the five organs of action, viz. mouth (speech), hands and feet (movement and action), organs for excretion and organs for procreation; and the 11th organ called Antahkaran (mind and intellect combined). All the organs are deluded by the mind and intellect. Mind is the source of desires, which triggers the intellect to instruct every cell in line with it, and the body functions accordingly. This destabilizes the Doshas in the body. A detached conduct of bodily functions can be described as Pratyahar.

This implies stabilizing the mind for steady concentration by keeping it under control while maintaining a consistent attitude towards all beings.

Patanjali Yog Sutras say, “देशबन्धश्चित्तस्य धारणा”, which means focussing the mind on a particular object. In this context Desh implies a place or object. In the waking state the mind connects with the entire body. In this state the sense organs respond to the stimuli and the organs of action perform accordingly. While this is happening, the mind concentrates on the issue or the body part concerned. Dharana involves getting over the tendency to respond to stimuli and concentrate the mind on a particular organ or object. If the attention is directed to a particular place in the body such as top of the head, area between the eyebrows, throat, heart, navel, reproductive organ or excretory organ that corresponds to a particular Chakra, then it becomes spiritual Dharana.

This word is derived from the Samskrut root verb ‘dhai’, which means concentration and contemplation. According to Patanjali Yog Sutras, Dhyan means “तत्र प्रत्ययैकतानता ध्यानम्”, which implies experiencing an unbroken state of undisturbed concentration on the given object and becoming conscious of the same. The bodily movements, and thoughts and emotions in the mind completely stop. The only awareness is towards the eternal existence beyond the body and mind.

Gherand Samhita mentions three types of Dhyan, viz. Sthuldhyan, Jyotirdhyan and Sukshmadhyan. The first one involves concentrating on the Murti (image), which is associated with the tangible or the stimulus. The second type involves focusing on a ghee flame and is associated with knowledge, while the last one involves focusing on the Brahmabindu or the place between the eyebrows, which is the spot of Adnya Chakra on the Sushumna Nadi. This represents the energy of Omkar, which is connected with the ultimate truth (Brahmadnyan).

Dharana involves making the mind steady, while Dhyan implies maintaining the concentration attained this way. Samadhi is that state which is achieved when there is complete oneness experienced in this focus. This is described as Tadrupata or merging with the eternal consciousness. In this state of the mind, all its tendencies and impressions cease to exist. The feeling of Dhyata (the one who concentrates) and Dhyey (the object which is concentrated upon) are both dissolved and what remains is pure awareness of the supreme energy.

In this condition, the awareness of one’s individual existence as a person merges with the cosmic existence. Just as salt gets dissolved in water, the body, mind and intellect of the person unite with the all pervading Chaitanya. There is awareness about the fact that existence is not merely one’s body; but is the pure energy within. The same energy exists within every being and this understanding creates an unbiased consistent attitude towards everybody. The capacity to maintain the equilibrium of the Antahkaran is developed in the face of all dualities.

Maharshi Patanjali has described Samadhi to be of two types, viz. Sabeej and Nirbeej Samadhi. The first type is when the impressions of past actions are still present in a subtle form. As the past impression get dissolved Nirbeej Samadhi can be attained. This is considered to be the highest level of Yog Sadhana (practice). Nirbeej Samadhi enables the attainment of Kaivalya (heavenly bliss).

Advait Vedant categorizes Samadhi as Savikalp and Nirvikalp. Vikalp implies the imagination that takes place in the mind. A Yogi’s (one who has mastered Yog) experiences depend upon the ideas that dwells in his mind. A Samadhi devoid of any ideas is of the Nirvikalp type and is considered to be the state of knowing the ultimate truth (Brahmasakshatkar).

According to the Bauddha philosophy of Bhagwan Buddha the Arya Ashtang Marg (route) can be divided into Sheel, Samadhi and Pradnya. Sheel implies good behaviour, Samadhi involves the study of the concentration of the mind, and the inner vision that develops through both of them is Pradnya.

The expected benefits from adherence to the first five limbs of Yog can be achieved through the Swayampurn Upchar method through the medium of energy. With this, the patient can regain physical and mental health. The latter three limbs, viz. Dharana, Dhyan and Samadhi, have been described as Sanyam in Yog Shaastra.

What is included?

The physical body is nourished with food, while the energy flowing through the various Nadis in the subtle body nurtures the cells by providing Panchpran (the five types of life energy). Sushumna Nadi is the primary Nadi in the body and is located on the spinal cord. It extends from the Sahasrar Chakra above the top of the head down to the Muladhar Chakra. Respiration takes place through both the nostrils at noon, midnight and in the transition periods between day and night. Sushumna Nadi is active at these times. The right (Surya) Nadi is Pingala Nadi, which transmits positive charge, and generates heat and enables various bodily functions. 

 The left (Chandra) Nadi is Ida Nadi, which transmits negative charge, and generates cold and aids in mental activity. Both, Pingala and Ida are active for about three hours each. Ida is considered to be the Nadi that conserves, Pingala protects, while Sushumna is said to be the controller. Trishikhibrahman Upanishad mentions that there are about 72,000 Nadis around Sushumna and their branches and sub-branches are as numerous as the leaves of Peepal (Sacred Fig). The five fingers and toes of each hand and foot also have five Nadis each, which transmit the Panchtatvas. The thumb controls the fire element, index finger – air, middle finger – space, ring finger – earth and little finger – water.

The following scriptures are included in the Panchatattva balance in self-healing

Spiritual science – Sapt Kosh

Spiritual science is not merely some practice or pursuit...

Naturopathy

The world of nature is made up of the five basic elements. Tatva is a rule....

Nadis and Chakras

There is description in Yog Shaastra about the presence of seven....

The Science of Mudra

The word Mudra is derived from the Samskrut root word...

Psychology

One’s thoughts and utterances travel in the form of vibrations and continue to exist ....

Akshar Brahma

Kshr implies perishable and that which does not perish is Akshar.It is the eternal.....

Where there are problems, There are solutions too ! Where there is fear,
There is Courage too!

Niraamay for a healthy and happy life!