Buddhist Mudras

Images of the Buddha were produced from the fifth century onwards. The sacred nature of the representation is reflected in the artistic goal of creating an aura of equanimity, perfection, and holiness. The large number of rules governing the execution of a portrayal or a statue require an erudite understanding of Buddhist symbolism. Any Buddha figure made by a skilled artist exhibits a multitude of characteristics that communicate subtle meanings and intentions to the viewer. The most important of these characteristics are perhaps the mudras, or hand gestures, of the Buddha. These well-defined gestures have a fixed meaning throughout all styles and periods of Buddha images.

Bhumisparsa MudraTouching the earth as Gautama did, to invoke the earth as witness to the truth of his words.

Varada MudraFulfilment of all wishes; the gesture of charity.

Dhyana Mudra
The gesture of absolute balance, of meditation. The hands are relaxed in the lap, and the tips of the thumbs and fingers touch each other. When depicted with a begging bowl this is a sign of the head of an order.

Abhaya Mudra
Gesture of reassurance, blessing, and protection. "Do not fear."

Dharmachakra MudraThe gesture of teaching usually interpreted as turning the Wheel of Law. The hands are held level with the heart, the thumbs and index fingers form circles.

Vitarka Mudra
Intellectual argument, discussion. The circle formed by the thumb and index finger is the sign of the Wheel of Law.

Tarjani Mudra
Threat, warning. The extended index finger is pointed at the opponent.

Namaskara Mudra
Gesture of greeting, prayer, and adoration. Buddhas no longer make this gesture because they do not have to show devotion to anything.

Jnana MudraTeaching. The hand is held at chest level and the thumb and index finger again form the Wheel of Law.

Karana Mudra
Gesture with which demons are expelled.

Ksepana Mudra
Two hands together in the gesture of 'sprinkling' the nectar of immortality.

Uttarabodhi Mudra
Two hands placed together above the head with the index fingers together and the other fingers intertwined. The gesture of supreme enlightenment.

Buddhist Symbols

Since the making of human images of the Buddha was considered sacrilegious for a long time, Buddhist visual art has produced an elaborate vocabulary of symbolic and iconic forms of expressions. A great variety of Buddhist symbols is found in temples and in Buddhist visual art and literature. The following eight figures are among the more common ones. The lotus, the wheel, and the stupa can be seen in almost every Buddhist temple. One may understand these symbols as visual mantras. Contemplating these figures is an exercise in meditation to establish inner contact with the aspect that is represented.

Lotus Flower
Padma - Symbol of Purity. Can be of any colour except blue.

Dharmachakra
The wheel of the law. The eight spokes represent the eightfold path.

Stupa
The stupa is a symbolic grave monument where relics or the ashes of a holy monk are kept. It also symbolises the universe.

Triratana
The three jewels - the Buddha, the Dhamma, and the Sangha.

Chattra
A parasol - protection against all evil; high rank.

Dhvaja
Banner - the victory of the Buddha's teachings.

Deer
The deer -usually in pairs- symbolises the first sermon of the Buddha which was held in the deer park of Benares.

Physiology of Pranayama

Oxygen consumption during pranayamic type of very slow-rate breathing

To determine whether the yogic Ujjayi pranayamic type of breathing that involves sensory awareness and consciously controlled, extremely slow-rate breathing including at least a period of end-inspiration breath holding in each respiratory cycle would alter oxygen consumption or not, ten males with long standing experience in pranayama, and volunteering to participate in the laboratory study were assessed. These subjects aged 28-59 years, had normal health appropriate to their age. Since Kumbhak (timed breath holding) is considered as an important phase of the respiratory cycle in the pranayama, they were categorised into two groups of five each, one group practising the short Kumbhak varieties of pranayama, and the other the long Kumbhak varieties of pranayama. The duration of Kumbhak phase was on an average 22.2 per cent of the respiratory cycle in the short Kumbhak group and 50.4 per cent in the long Kumbhak group. The oxygen consumption was measured in test sessions using the closed circuit method of breathing oxygen through the Benedict-Roth spirometer. Each subject was tested in several repeat sessions. Values of oxygen consumption of the period of pranayamic breathing, and of post- pranayamic breathing period, were compared to control value of oxygen consumption of the pre- pranayamic breathing period of each test session. The results revealed that the short Kumbhak pranayamic breathing caused a statistically significant increase (52%) in the oxygen consumption (and metabolic rate) compared to the pre-pranayamic base-line period of breathing. In contrast to the above, the long Kumbhak pranayamic breathing caused a statistically significant lowering (19%) of the oxygen consumption (and metabolic rate). The values returned to near normal in the post-pranayamic periods. The data provide a basis to indicate that different types of pranayamic breathing may lead to different types of alterations in the oxygen consumption and metabolic rate.


Alterations of auditory middle latency evoked potentials during yogic consciously regulated breathing and attentive state of mind

Middle latency auditory-evoked potentials (AEP-MLRs) of 10 healthy male subjects in the age range of 21-33 years, were assessed to determine whether yogic pranayamic practice would cause changes in them. The pranayama type assessed here is an exercise of consciously-controlled rhythmic breathing involving timed breath-holding in each cycle of breathing, while the subject holds utmost attention and experiences the touch of inhaled air in the nasal passage. The results revealed that the Na-wave amplitude increased and latency decreased during the period of pranayamic practice, whereas the Pa-wave was not significantly altered. The change is interpreted as an indication of a generalized alteration caused in information processing at the primary thalamo-cortical level during the concentrated mental exercise of inducing modifications in neural mechanisms regulating a different functional system (respiratory). Further researches are required to understand the operational significances of such changes. Read More...

BREATHING THROUGH A PARTICULAR NOSTRIL CAN ALTER METABOLISM AND AUTONOMIC ACTIVITIES
Abstract : There is increasing interest in the fact that breathing exclusively through one nostril may alter the autonomic functions. The present study aimed at checking whether such changes actually do occur, and whether breathing is consciously regulated. 48 male subjects, with ages ranging from 25 to 48 years were randomly assigned to different groups. Each group was asked to practice one out of three pranayamas (viz. right nostril breathing, left nostril breathing or alternate nostril breathing). These practices were carried out as 27 respiratory cycles, repeated 4 times a day for one month. Parameters were assessed at the beginning and end of the month, but not during the practice. The ‘right nostril pranayama’ group showed a significant increase, of 37% in baseline oxygen consumption. The ‘alternate nostril pranayam’ a group showed an 18% increase, and the left nostril pranayama group also showed an increase, of 24%. This increase in metabolism could be due to increased sympathetic discharge to the adrenal medulla. The ‘left nostril pranayama’ group showed an increase in volar galvanic skin resistance, interpreted as a reduction in sympathetic nervous system activity supplying the sweat glands. These results suggest that breathing selectively through either nostril could have a marked activating effect or a relaxing effect on the sympathetic nervous system. The therapeutic implications of being able to alter metabolism by changing the breathing pattern have been mentioned.

Physiological Measures of Right Nostril Breathing

Abstract : This study was conducted to assess the physiological effects of a yoga breathing practice that involves breathing exclusively through the right nostril. This practice is called surya anuloma viloma pranayama (SAV). Twelve volunteers (average age 27.2 years ± 3.3 years, four males) were assessed before and after test sessions conducted on two consecutive days. On one day the test session involved practicing SAV pranayama for 45 minutes (SAV session). During the test period of the other day, subjects were asked to breathe normally for 45 minutes (NB session). For half the patients (randomly chosen) the SAV session was on the first day and the NB session on the next day. For the remaining six patients, the order of the two sessions was reversed. After the SAV session (but not after the NB) there was a significant (P < .05, paired t test) increase in oxygen consumption (17%) and in systolic blood pressure (mean increase 9.4mm Hg) and a significant decrease in digit pulse volume (45.7%). The latter two changes are interpreted to be the result of increased cutaneous vasoconstriction. After both SAV and NB sessions, there was a significant decrease in skin resistance (two factor ANOVA, Tukey test). These findings show that SAV has a sympathetic stimulating effect. This technique and other variations of unilateral forced nostril breathing deserve further study regarding therapeutic merits in a wide range of disorders. Read More...


EFFECT OF TWO SELECTED YOGIC BREATHING TECHNIQUES ON HEART RATE VARIABILITY
Abstract : The heart rate variability (HRV) is an indicator of the cardiac autonomic control. Two spectral components are usually recorded, viz. high frequency (0.15- 0.50 Hz), which is due to vagal efferent activity and a low frequency component (0.05- 0.15 Hz), due to sympathetic activity. The present study was conducted to study the HRV in two yoga practices which have been previously reported to have opposite effects, viz, sympathetic stimulation (kapalabhati, breathing at high frequency, i.e., 2.0 Hz) and reduced sympathetic activity (nadisuddhi, alternate nostril breathing). Twelve male volunteers (age range, 21 to 33 years) were assessed before and after each practice on separate days. The electrocardiogram (lead 1) was digitized on-line and off- line. analysis was done. The results showed a significant increase in low frequency (LF) power and LF/HF ratio while high frequency (HF) power was significantly lower following kapalabhati. There were no significant changes following nadisuddhi. The results suggest that kapalabhati modifies the autonomic status by increasing sympathetic activity with reduced vagal activity. The study also suggests that HRV is a more useful psychophysiological measure than heart rate alone.

AMPLIFIER SETTINGS AND THE RECORDING OF THE ENDOSOMATIC SYMPATHETIC SKIN RESPONSEAbstract : The sympathetic skin response (SSR) is a measure of the electrodermal activity recorded by an endosomatic method, i.e., without using external current. It correlates with exogenous (e.g., a sound) and endogenous (e.g., a deep breath) stimuli. This paper describes the variations in the SSR waveform with varied amplifier filter settings (low cut filter settings 0.1 Hz, 0.3 Hz, and 5.0 Hz and high cut filter settings 15 HZ, 35 Hz, and 75 Hz) in 25 healthy male volunteers (aged between 20 and 40 years); under different physiological conditions (e.g., deep breathing and with successive sound stimuli). The optimal amplifier settings for psychophysiological studies using the SSR are discussed.

Yoga For Bronchial Asthma: A Controlled Study

R. Nagarathna, H.R. Nagendra

Vivekananda Kendra Yoga Research Foundation, Bangalore, India.



Abstract : Fifty three patients with asthma underwent training for two weeks in an integrated set of yoga exercises, including breathing exercises, suryanamaskar, yogasanas (physical postures), Pranayama (breath slowing techniques), dhyana (meditation), and a devotional session, and were told to practice these exercises for 65 minutes daily. They were then compared with a control group of 53 patients with asthma matched for age, sex, type and severity of asthma who continued to take their usual drugs. There was a significantly greater improvement in the group who practiced yoga in the weekly number of attacks of asthma, scores for drug treatment, and peak flow rate.

This study shows the efficacy of yoga in the long term management of bronchial asthma, but the physiological basis for this beneficial effect needs to be examined in more detail.

INTRODUCTION
Yoga has been used to treat patients with asthma for over 50 years in yoga centers in India. Goyeche et al and several other workers have shown convincing evidence of the beneficial effects of yoga in patients with bronchial asthma. Most of these studies were short term, performed without controls, or qualitative but based on subjective judgments. Our earlier investigation clearly indicated the short term (two to four weeks) benefits of yoga, as established by standard controlled studies on large numbers of patients who underwent yogic training as outpatients. Prospective long term studies using standardized research procedures are however unavailable.

It is well known that the clinical course of a disease like chronic bronchial asthma is highly variable, being subject to many known and unknown factors. We carried out this long term study with matched controls to ascertain whether yoga could have lasting influence on the course of the disease.



All Research Papers are published online courtesy www.vyasa.org

THE SCIENCE OF EMOTIONS' CULTURE

A. Harnessing the "Right Brain"
Brain researchers have found that the right lobe of the brain is the seat of emotions, creativity, etc. which we have been calling as the “heart”. The “head” representing the intellect has its abode in the left lobe of the brain. Modern science has helped to develop the left brain but the right one is grossly neglected. This lopsided growth is at the base of most of the modern aliments and increasing unrest and decreasing quality of life. Thus, harnessing the right brain has become very necessary.

Bhakti yoga or the Yoga of devotion aims to fill this need. This science of emotions' culture develops the right brain, purifies the emotions and elevates man to experience ecstatic bliss of Divinity.

Bhakti Lahari audio cassettes of sVyasa consist of Prayers, Slokas, Námávalis, Bhajans, Chants, etc. These devotional songs harness the emotional personality through the science of emotion culture by invoking, amplifying and diffusing the emotions. Through release of emotional suppressions you can acheive better health, harmonious growth of head and heart, and great bliss.

B. Physiology of EmotionsIn thinking, changes are confined predominently to the skull region. When any thought persists, it intensifies, triggering the centres of emotions in the right brain and limbic cortex. This discharges nerve impulses that activate the sympathetic nervous system and also releases hormones that are transmitted through the blood stream. This in turn sets off a series of chain reactions resulting in wide- spread physiological changes.
The emotions are thus, felt all over the body such as tears in the eyes, choking in the throat, rushing of blood to the face, goose-flesh, etc. At their termination the nervous system slowly returns to normal. The changes due to emotions or feelings are more intense and lasting compared to mere thinking.

C. Káma, Prema and BhaktiLove is one of the most powerful emotions manifest in all beings. At its grossest level, it projects itself as lust. This Káma is insatiable and energy-sapping. Its effect is like a tempest after sunset. Selfishness reigns supreme in this. But Prema (pure love) is elevating. Its gentle spring always remains fresh. Featured by Tyága (sacrifice), the lover finds his happiness in that of his beloved. “Tat Sukha Sukhitvam” is the formula, says Nárada. Much greater is the bliss of Prema compared to the joy of Káma.

Bhakti is Prema (love) with total surrender. With the “Saranágati” of himself and his ego at the feet of the Lord, man merges himself into his Lord culminating in sáksatkára. In this state, the Bhakta experiences an ecstatic bliss.

Bhagwad Gita-A guide to be happy.

The great human values described in Bhagavadgita are presented here

SOUCAMTo wish all to be happy like that, one has to cultivate maitri bhávaná in the mind.

Have karuná for the less privileged people. Many people are deprived of even minimal needs. karuná is having an intense desire to eliminate the distress of others. Mind should not revel in the suffering of even the enemies. One should be able to ask for pardon mentally even from an enemy. That nobody should suffer, should be a spontaneous and strong feeling. Karuná brings about such a tender, pure heart.

We need to have a tender heart for peace to come into the mind. Daivisampatti is developing such a soft heart. When gold is put into fire, the impurities are burnt, not the gold itself. It shines all the more after coming out of the fire. Purity or impurity of gold is examined in fire, says Kálidása. When mind gets purified with virtues it becomes Sánta. If a person is virtuous, he is relaxed.

Finding fault with everything and everybody is a pattern with the mind of some. In them, the mind thinks that it is just right to find mistakes, so much so that it finds fault even with Lord Ráma and Krsna. It appears as if the whole world needs to take permission from such persons to function! If he/she has not approved something, then it is wrong! This is a type of totalitarian mind. The problem of our society has been that we do not know how to do pratibhá püjá. There is so much of talent. An attempt to support such a talent is real Sarasvati püjá. Sarasvati püjá is respecting the talent in the human mind. Talent has to be promoted and protected. When we find a sáttvic person we should feel happy that he will pass on the good tradition to others. He would become a torch bearer. Having mudita bhávaná towards people who have vibhüti in them, talent in them is important and very desirable rather than having jealousy for such persons.

It is easier to practise maitri, karuná, muditá but difficult to have upeksá. We keep failing here. It is difficult to deal with negative- minded people. Somebody behaving in an unruly way gets onto the nerves, and our peace of mind is lost. People with negative, ásuri sampatti were in tretáyuga and dváparyuga and are in kaliyuga. People who have high manifestation of lobha, moha, krodha disturb our mind. They disturb our mind even if we do not disturb them. Upeksá is needed in such situations. Correcting them is an uphill task if not an impossible one! Trying to correct such people will create more problems for us. In fact, instead of correcting them, we may end up going along with them! It is wiser to stay away from such people.

If durjana (an evil person) is there in a place, leave that place. Sthána tyágena durjanam. Durjana will not make you happy. So avoid him. A sádhaka is interested in peace of mind and durjanas are incorrigible! One should never think of correcting them. This does not mean that you hate such people. But be neutral. See how such people are stuck with their mind and its patterns. This indeed is the result of their past karma. One should not talk about them. By talking, thinking of them one makes one’s own mind impure. Keeping them out of the mind is what is needed.

For purity of mind, one has to have an adapting attitude. The reason for disturbance of mind need not be a remote object or a distant person. People around us, situations very near to us and things close to us may cause disturbance for most of the time. In fact, we are really not bothered much about the other part of the globe.

What really bothers us is what is close to us! Even objects do not disturb us much as people do. Since different types of people are there, different attitudes are to be adopted. We become peaceful when our attitude changes according to the situation.

Most of us are normally in the habit of correcting others. Controlling others in one way or the other has become the way of our life. When we fail to control others, we get disturbed. We should learn to drop a few things in life. It should be clearly seen that here ignoring is not dereliction of duty. What is not in one’s area of activity should not be active in one’s mind. It is wrong to tread in other’s area. By doing so, confusion is created. There will be a problem of crossing into others’ boundaries. Any punishment is supposed to be imposed by a leader and not everybody can take on that responsibility. (It is not one’s swadharma). Learning to ignore matters alone brings peace of mind. Some people learn by their own experience. Such a learning can’t be taught by others. It does sound like running away from responsibility, but it surely is not so.

Concept of Stress

Relax the neck muscles and let the head hang down freely backwards. Those who find it difficult to perform Ustrásana can support their waist by the palms and bend backwards as in Ardha Cakrásana. This is called ARDHA USTRÁSANA.

SAVÁSANA
Lie down on the ground allowing the back to rest fully. Let the whole body collapse. Legs apart (about a metre), arms away from waist, (about metre) facing up. Having a feel of the whole body. You are now in Savásana.
We now introduce the three types of Savásana used in this course.

TYPE 1: (Stretch and Relax) Instant Relaxation Technique (IRT)* Lie down in savásana
* Join the heels and the toes, arms by the side of body.
* Tighten the toes, .... tighten the ankle joints.
* Stretch the calf muscles ....
* Pull the knee caps .... tighten the thigh muscles.
* Exhale and pull the abdominal muscles inwards.
* Form the fists and tighten them. Stretch the arms.
* Inhale and expand the face.
* Tighten .... Tighten .... Tighten.
* Release and relax.
* Legs go apart, arms apart, palms facing the sky.
* Allow the whole body to relax and collapse.

Note : ..... refers to a pause for one or two seconds.

The whole set of instructions should take not more than 30 to 45 sec. Total time for Savásana by this method will take 2 to 3 mts.

TYPE 2: (With breathing and feeling)
Quick Relaxation Technique (QRT)This consists of three phases.
Lie down in Savásana.
(a) Observe abdominal muscles:
Feel the abdominal muscles bulging up and sinking down. The movements automatically get regularised and slow as we keep feeling the same. Count ten cycles.
(b) Association with breath:
Now recognise the inhalation associated with upward movement of the abdominal muscles and exhalation with the sinking down of the abdomen. Feel the deep breath down through the lungs and full exhalation emptying the lungs each time. No forceful breathing is done, but natural breathing is observed and felt. Continue for 10 cycles.
(c) With feeling:

Each time we exhale, our body relaxes normally. Similarly when we inhale, our body gets energised due to supply of oxygen.

Let us feel these effects as we exhale and inhale in Savásana. Let us feel the collapse of the body sinking as if into the ground each time we exhale; abdominal muscles going down. A little pause and the abdominal muscles start bulging up. Feel how the whole body is getting light and energetic as we inhale fully. Enjoy the feeling of deep relaxation of the whole body as we exhale and strengthen the feeling of energisation as we inhale. Repeat the process for 10 cycles. Normally the time taken for this Savásana varies from three to four minutes. The patients learn the art of relaxing the body, natural relaxed breathing and develop a sense of deep awareness by this practice.