The Correct Yogic Diet

Many people ask what the ideal diet is for yoga practitioners. During the Kriya Yoga Course held at
Satyananda Ashram, Barcelona in September 1981 Swami Satyananda Saraswati gave the following
reply.

A great misunderstanding has taken place in the last 20 to 30 years regarding the diet
which is most suitable for the yogic aspirants. It is believed by many practitioners that a
yogi should take milk, fruit and raw vegetables. However, this is not correct and I never
recommend it because of my own observations and experiences on this point. Through
many trials and errors I have concluded that there are certain foods which are not meant
for the human body at all. If you analyse the secretions in your digestive tract and the
secretions from your gums, teeth and saliva; if you examine the strength of the mucus
membranes throughout the alimentary tract, and the length of the small and large
intestines, and make a comparison with other carnivorous animals, or those animals who
live on fruits, you will find there is an absolute difference. The length of our intestines is
proof that the human body should be fed on cooked food alone.

From time to time I have mentioned the yogic diet, however I will give some additional
ideas now. The best thing is that you stay in the ashram for a few days and follow the diet
that we take there. Of course, this does not include butter and fat, raw foods or even fruits.
The food that yogic aspirants eat should be cooked and it must contain condiments. I don't
use the word spices, I use the word condiments, because condiments contain certain items
that are identical to the enzymes inside the body. For example, coriander, aniseed, black
pepper, green pepper, red pepper, cloves, cardamom, cinnamon and others. All these are
not spices for taste; they are condiments with properties that are the same as the enzymes
inside the body.

This subject of diet definitely pertains to the higher stages of yoga. When the phenomenon
of kundalini awakening is taking place in ajna and sahasrara chakras, then the digestive
system undergoes a change. It is not able to digest the food properly or to create what we
call hunger. So, what happens when you eat a little food is that the hydrochloric secretions
and enzymes are not engaged. Therefore, whatever food you take, the best procedure is
that you cook it first and add the necessary condiments.

The science of diet is an independent science, but definitely it is related to every system of
yoga. The diet also differs from yoga to yoga. Here I am talking about the diet for
awakening of kundalini, and consequently uniting with Shiva. I am not talking about the diet
you have in hatha yoga, which is totally different, because if you practise
shankhaprakshalana, and then go on eating all these red and black peppers, you are
definitely going to suffer. Therefore, the diet regime for a karma yogi, a bhakti yogi, a raja
yogi, hatha yogi and kriya yogi will not be the same.

A bhakti yogi's diet is very free. He can eat and eat. He can take cheese and butter, and all
kinds of sweets and confectionery, because the path of bhakti yoga does not slow down the
digestive processes. The same thing applies for the karma yogi. He can take everything
because he is working hard all day in the guru's garden or kitchen. Whether he eats raw
food or cooked food, everything will be all right, because in his case, the metabolism is fast,
so he does not have to be very careful about diet.
In raja yoga, when you sit for long periods of meditation, the inner body temperature, which
is responsible for digestion, comes down. A heavy diet requires a higher metabolism and
body temperature for the proper functioning of the digestive process. If the practitioner of
raja yoga takes to these heavier foods, in the course of time, he will suffer from dyspepsia,
high blood pressure, rheumatism and coronary problems.

So when we talk about diet, let us not discuss it in terms of puritanism. We must remember
only one thing in this case, whether the body is capable of digesting all the food. To digest
the food you eat, you need five digestive secretions in proper balance, and you also need a
specific group of enzymes. Besides this, you need the correct inner body temperature,
which varies in different areas of the body.

From the mouth to the rectum there are different zones. In the small intestine a constant
temperature is required for a long period of time. In the stomach you need a higher
temperature for a maximum of three hours. If there is a higher temperature for longer than
three to four, hours, you will develop hyperacidity and stomach ulcers. If you have a
reduced temperature in the small intestine, then you will have gastric troubles. And if you
have a higher temperature in the large intestine, you will have diarrhoea, dysentery or
colitis.

So, these temperatures are affected by the prolonged period of meditation and sadhana,
and if this is part of your daily routine, you will have to adjust your diet. Firstly, your
vegetables should be properly boiled so the low temperature in the body will not disturb
your digestion. Secondly, you will need to add something to the, vegetables to aid the
functioning of the digestive enzymes and acids and to thereby conserve energy'.

Some foods, such as papaya, pineapple and bean sprouts, actually contain enzymes.
Coriander, pepper, turmeric, aniseed, cayenne, cumin seeds, mustard seeds, oil and garlic
are all called digestives because they help the process of digestion to proceed smoothly.
Some allopathic medicines for indigestion are actually made out of these substances. Also,
there are many herbs which aid digestion. Peppermint, alfalfa and camomile are probably
the best known.

Having made a thorough study of natural foods and having tried them on myself, I have
come to the conclusion that a combination of natural and macrobiotic foods is best. I have
also discovered that instead of cooking the food in your stomach, it is best to cook it
properly in the pan. Five or six digestives should be added to the food while it is cooking.
They mix into the food and the cooking process liberates the enzymes and chemicals which
aid digestion. The combination of heat, digestives and enzymes breaks down the food into
smaller and more basic components, thus making it easier to digest and conserving energy.

There is a wonderful food which I have evolved myself in the course of many years, because
in the ashram it is not possible to have different types of diets for everybody as we don't
have that much time or money. So I have tried to evolve two simple types of food- one for
those who like wheat and the other for those who like rice. It is called integrated khichari.
First you cook the rice and dhal and then put all the vegetables into it. You can put anything
in and it will be all right. This is the cheapest and most satisfying meal I have eaten
anywhere, in any part of the world. There is nothing you can compare it with. It is best for
those people who like rice. For those who prefer wheat, there is another way to prepare it
using cracked wheat. This must be boiled until soft, then add the dhal and all the vegetables
to that and cook it well. And when you eat this khichari, you must feel free to eat as much
as you want without any fear. This is the diet for a person who is ranging high in spiritual
life and is about to merge into the ultimate state.

In recent years many seekers have taken a keen interest in diet, and various systems have
been analysed and tried. Correct diet is a help to the spiritual aspirant at any stage. Diet is
as important as yoga. But if you are only concerned with your diet and are not practising
yoga, then you are a food fanatic. So, in relation to diet, there is one important point which
you must also remember. Consciousness is above diet. Whether you eat fruit, cooked or raw
vegetables, cheese, butter, beef or ham, it makes no difference to the consciousness.(
http://www.yogamag.net/archives/1982/isep82/cordiet.shtml

Yogic Alternative for the Artificial Kidney

Dr. Jan E. Sigdell, Switzerland

When the kidney function fails, or falls below tolerable limits, metabolic wastes accumulate
in the blood, which normally are excreted with the urine. Diagnostically, this state is
indicated by a marked increase of the urea concentration in the blood. Urea is a
characteristic component of urine and therefore the condition is known as uraemia. The
urea by itself is not regarded as toxic; however, it is produced in such high amounts that it
may accumulate in quantities which the body cannot handle (as the legendary medieval
European physician Paracelsus said: 'Everything is either wholesome or poisonous - it is
merely a matter of quantity.')

Dialysis: the allopathic approach

The only effective treatment known for the state of uraemia in western medicine is the
artificial kidney. The common procedure is 'dialysis' in which blood is passed from an artery
to a vein over a semi permeable membrane, separated from another flow of a degassed and
isotonic solution at body temperature.

Substances which have a higher concentration in the blood diffuse through the membrane
according to Fick's law, driven by the concentration gradient. Water balance is restored by
means of a mild, controlled suction through the membrane. Certain substances which
should not be eliminated, are contained in the solution in appropriate amounts, so as to
counterbalance the blood concentration.

The patient who has no residual kidney function has to undergo this treatment twice or,
more commonly, three times a week. Without such treatments, he would live for a very
short time, two weeks or up to a month.

His mean life expectancy since the start of the treatment, based on European statistics,
seems at present to fall somewhere between 12 and 15 years, subject to further increase as
development proceeds. Today, there are patients who have been kept alive this way for
more than 20 years.
Another version of the artificial kidney, used in the treatment known as hemofiltration, is
the ultrafiltration device which is similar to a dialyzer, but has a membrane more permeable
to fluid flow. Instead of passing a solution over the 'outer' side (in relation to the blood), a
high degree of suction is used and the filtrate, passing through the membrane, is collected
and drained off. It carries with it waste substances as well as necessary solutes. In order to
replace both the latter and the water lost, an isotonic replacement liquid, containing certain
electrolytes and other substances, is constantly being infused throughout the treatment in a
controlled way- less the desired water loss which balances the intake between the
treatments. The advantage of the method is that the permeation of blood solutes is fairly
constant, but a disadvantage of hemofiltration is higher cost and higher potential risks.
Typically, 18-20 litres of filtrate are drained in the course of a treatment, and almost the
same volume replaced. Typical treatment durations are about 5 hours for hemofiltration and
6-8 hours for hemodialysis.

The failure of western medicine

In my personal view, the general use of the artificial kidney is actually a sign of failure of
official western medicine. Since modern medicine cannot heal typical and common kidney
diseases, it has to resort to organ function replacement when uraemia develops and kidney
failure is final. In typical cases, the final failure is merely pushed ahead a few years with
synthetic drugs, until the inevitable fate of the artificial kidney must be faced.

The treatment by means of the artificial kidney is prohibitively expensive for developing
countries. It is the privilege of the relatively wealthy. The cost per clinical patient a year
amounts in central Europe to about Rs. 100,000. In India, it may perhaps be half as much,
due to less personnel costs, but hardly less. Accordingly, dialysis treatment is widespread
only in North America and Europe, and in countries like Japan and Australia. The rest of the
world has very few or no such treatments.

For this reason, the interesting work of Dr. Tze-Kong-Young, National Defence Medical
Centre. Taipei. Republic of China (Taiwan), which is sponsored by NIAMDD. Dept of N.I.H.
(USA) is very valuable. He uses the gastrointestinal tract of his patients as a 'dialyzer' and
thus keeps a number of them alive and active. This work may offer an inexpensive and
practical alternative not only for developing countries but also as emergency treatment for
dialysis patients, somehow cut off from the artificial kidney.

A more practicable way

According to Dr. Young, if a hypertonic saline solution is drunk, it will be absorbed only in
minor quantities in the intestines. It may even osmotically extract fluid, at least locally.
Thus, it is passed through the alimentary canal and if taken in sufficient quantities, causes a
water diarrhoea, eventually a clear solution being expelled through the rectum, large
quantities can be passed this way. In a similar manner to the artificial kidney of the dialyzer
type, the solution takes up waste substances, which diffuse from the blood, through the
intestinal wall. The membrane is less permeable here, but this is to quite some extent
compensated by a much higher contact surface.
As a result, water diarrhoea turns out to be a practicable way to replace the kidney function.
It needs no special equipment or sterile solutions and conditions, but only water, salt and a
certain amount of patience.

The saline solution used by Dr. Young is administered at a temperature of 37 degrees in

quantities of about 200 ml. every 5 minutes for about 3 hours (i.e. a total quantity of about
7 litres). The treatment is done at home 3 times a week. Elimination starts about 45
minutes after beginning the treatment and ends about 25 minutes after it is finished.
Typical clearance values are about 27 ml./min. for urea and 7 ml./min. for creatinine.

Ancient yogic kriya

Now, this method will seem familiar to many an Indian reader. It is actually a derivative of
the ancient method of shankhaprakshalana cleansing technique in hatha yoga. Other names
for this procedure are varisara dhauti or sang pachar kriya. This procedure of Dr. Young has
basically been known for certainly 2000 years (probably more) in India. Now, the modern
work of Dr. Young has thrown new light on the somatic effects of shankhaprakshalana. Not
only does it cleanse the intestines, but also the blood and the whole body.

In Gheranda Samhita (v: 1/18-19) we read about varisara dhauti as follows: 'Varisara is to
be kept strictly secret. It cleanses the body and through its practise, one attains a shining
body. Of all dhautis, varisara is the best. The one who practises this zealously, cleanses his
unclean self and attains a divine body.' In the edition used, the translator explains: 'A divine
body can be understood as a healthy body.'

This unique exercise is practised by drinking a large quantity of saline water and then
performing uddiyana bandha at least 10 times in a sequence. The exercise forces the water
through the small intestine. Thereafter, as a next stage, one performs an exercise called
lauliki nauli (see v. 52) an equal number of times, which forces the water through the large
intestine, and after a few minutes it comes out through the rectum.'

In 'Asana Pranayama Mudra Bandha' a modern text book on yoga by Swami Satyananda
Saraswati, we read the following instructions regarding varisara dhauti or
shankhaprakshalana: 'A clean container should be filled with lukewarm water. Some salt
must be added to the water, not too much and not too little, but just enough so that the
water tastes salty. Drink 2 glasses of salty water as quickly as you are able. Then perform
the following 5 asanas, 8 times each: tadasana, tiryaka tadasana, kati chakrasana, tiryaka
bhujangasana, udarkarsanasana.'

The author explains how those exercises aid the transport of the water through the
gastrointestinal tract. 'After completing these 5 asanas, drink 2 more glasses of salty water.
Repeat all 5 asanas 8 times. Then drink 2 more glasses of salty water and again perform
the 5 asanas 8 times. Now go to the latrine and try to evacuate the bowels. Do not strain.
Then drink 2 more glasses and perform the 5 asanas 8 times again' and so on. 'At first solid
material will start to be evacuated, then probably water and stool mixed. Carry on drinking
the glasses of water, doing asanas and sitting on the latrine. Eventually, only perfectly clear
water will be evacuated. On average, between 16 and 25 glasses of salty water must be
consumed before the perfectly clean water is evacuated."
After the exercise, one should drink another 2 glasses of water and induce vomiting
(vamana dhauti or kunjal kriya), and pass water through the nose (jala neti). Following this,
one must rest for 45 minutes without sleeping and then eat some khichari, rice and lentils
with ghee (clarified butter). The oily ghee is considered important since it is said to
internally coat the freshly washed intestinal walls. As a benefit of the exercise, the author
explains: 'A complete cleansing of the digestive tract allows the blood to become pure,
which manifests in a noticeable improvement in the health of the entire body.'

Low cost alternative

I myself have practised shankhaprakshalana a few times according to these instructions at a

yogashram in Switzerland. I quite easily came to pass the clear solution after 20-30 glasses.
Comparing this personal experience with the publications of Dr. Young et al., I have no
doubt that shankhaprakshalana is a practicable, low cost alternative to dialysis, in any case,
as a temporary replacement but most probably as a sufficient treatment alone for many
patients.

As an alternative to dialysis, shankhaprakshalana is no doubt effective and practicable, but

at vastly reduced costs. It has also been used successfully in cases of cholera, with the
purpose of continuously supplying the bowels from above with liquid to be expelled, so that
this has not to be extracted from the body fluids in greater amounts, preventing
dehydration and demineralization. Once again modern medicine confirms the remarkable
insights of the ancient Indians who even before Buddha, had devised a simple yet effective
way of bringing shining health to the body.

(Courtesy: Indian Review)

Cleaning the Inner Linings

Dr. Swami Shankardevananda Saraswati, MB, BS (Syd.)

The thought of washing the internal linings of the body with warm salty water, wiping them
with cloth, inducing vomiting, or placing catheters in the nose, stomach, urethra, and so on,
terrifies many new yogic practitioners and even frightens a few of the more timid away.
Indeed these seemingly strange practices were held secret for many centuries and were
handed on to aspirants and disciples when the master considered the time correct. They
were revered by yogis as precious teachings, capable of removing disease, endowing the
body with strength and vitality, making one shine inside out.

General effects

The hatha yoga shatkarmas were an essential preparatory step on the path of awakening.
At the most gross level, practices such as neti, dhauti and basti wash accumulated
secretions from the inner cavities much as an enema does. The difference between a simple
enema and a yogic kriya lies at the more subtle levels:
 1. The yogi must manipulate the body in order to perform the practices. This
forces him to learn how to control the inner organs and thereby brings the
more subtle and automatic components of the nervous system under conscious
control. Gaining control of inner activity prevents the organs from going
haywire.
2. Learning to manipulate organs both mechanically, from outside, and
neurologically, from inside, intensifies the cleaning action and affects the
microstructure, the chemicals, enzymes and energy pathways at a molecular
level.
3. Internal stimulation of the various cavities- stomach, intestines, nostrils- brings
previously unconscious body areas into the field of conscious awareness. This
is called expansion of awareness. The process is intensified when shatkarmas
are practised in combination with asana, pranayama and meditative practice.
The use of trataka, the shatkarma which does not involve gross body
cleansing, purifies the ability to concentrate and focus on our body cavities.

The overall effect of the shatkarma is far greater than simply washing the body because,
when it is performed under yogic conditions, in an ashram or an atmosphere of sadhana,
with the awareness directed towards higher goals, it purifies the physical, pranic and mental
bodies. When the channels for the flow of prana (pingala) and awareness (ida) are opened
and clean, the channel for awakening the spiritual faculties (sushumna) functions.

Shankhaprakshalana

Shankhaprakshalana is one of the most powerful of shatkarmas. Unlike neti, kunjal, trataka
and nauli, which can be continued daily until the desired effect is attained,
shankhaprakshalana can only be performed regularly in its minor, or laghoo, form. In its full
form, Once or twice a year around the change of season is enough.

The continual movement of water through the stomach and intestines empties the abdomen
of all faecal contents and strips off the mucus lining, which is usually encrusted with faeces.
This unblocks the channels of flow, for example, the sphincter of odi, where the liver joins
the duodenum, or the channels for the secretion of acids, enzymes and hormones, or the
channels for mucus, which prevents the body from digesting itself in its own acid secretions
(the cause of peptic ulcers).

Cleansing the thirty odd feet of internal digestive tubing allows the absorption, assimilation
and excretion processes to work optimally. This is what yogis mean when they state that
the nadis have to be cleansed and the obstructions removed. In our constipated society this
effect is especially important.

The effects of shankhaprakshalana are various, and we find that in a clinical setting it is
useful for such diverse conditions as diabetes, boils, acne, worms, indigestion, chronic
dysentery, constipation, epilepsy, cancer, muscular dystrophy, and so forth. Its action on
the bowel is much more powerful than laxatives and purgatives which require more time to
take effect and have deleterious side effects, not to mention their habituating and addictive
properties. Shankhaprakshalana is less time consuming, gives a much cleaner result and is
harmless when performed under expert guidance.

The effect of cleanliness

If we examine only the ability of shankhaprakshalana to clean the digestive tract and leave
out the aspects of neurological control, pranic energies and awareness, we find that no
technique comes even close to it for removing faecal matter.

To highlight this point we should examine the research of H.S. Shukla, A.K. Singh and Y.P.
Naithani (*1). They compared the normal methods of preparing bowel for surgery, which
include dietary restrictions, cathartics (laxatives), large doses of various antibiotics and six
enemas (in a control group), with total gut irrigation (TGI group), a modified form of
shankhaprakshalana.

TGI involves flushing the whole gut, from the mouth to the anus, with 0.9% saline water on
the night before operation (conventional cleaning requires 3 - 4 days preoperative
preparation). After 40 minutes of running the water via a nasogastric tube, the first bowel
motion was achieved and the water was continued until the effluent per rectum was clear.
Only 10% of the TGI group found the process unpleasant. It should be noted at this point
that the asanas used in shankhaprakshalana actively speed up the passive passage of water
through the gut by 4 to 5 times as they act to open the sphincters of the bowel and put the
abdomen under pressure. The first stool in shankhaprakshalana usually occurs after 5 to 10
minutes of commencing the practice. TGI was found to be superior to the usual preoperative
preparation as the bowel was completely empty and collapsed, the ideal situation for
surgery. The absence of faeces in the TGI group led to less infection, less wound breakdown
and less time required in hospital than for the control group. The TGI group reported no
deaths postoperatively while one person died in the control group due to infection. The
surgeons themselves were, on the whole, more satisfied with TGI.

Cleanliness by itself allows the body to function better and is a healthier state. 'Cleanliness
is next to godliness.' When we add the effects of asanas and yogic awareness we have a
technique which can revolutionise medical therapy and rejuvenate the body, preparing us
for a long and healthy lifetime of yogic sadhana.

References

*1. Shukla H.S., et al., 'A Clinical Comparison of Total Gut Irrigation with Conventional Bowel Preparation
for Colorectal Surgery', J. Indian Med. Assoc, vol. 76, no. 10, May 16, 1981.

Swamiji on Shankhaprakshalana

Swami Satyananda Saraswati

The practice of shankhaprakshalana involves the use of water, salt, asana and ghee. The
rules and regulations laid down for the practice are simple and straightforward. They are
designed to give maximum results with minimum fuss and potential problems so that the
sadhaka can get on with the higher work. It is unfortunate that today many yogic aspirants
have lost sight of the essential and simple practice of shankhaprakshalana. They are
experimenting with many new variations on the original theme, however, sometimes with
unpleasant results.

Some groups of people are substituting lemon water, fruit juice, vegetable soup, and
various herbs for salty water. Salt has derived a bad reputation, being associated with high
blood pressure and people are afraid to overuse it. The taste of salty water is also
undesirable. When we think of just what we are doing in shankhaprakshalana, however, it
becomes clear that anything other than mildly saline water taken in such large quantities
becomes a very intense dose. It is easy to overdo things and injure ourselves. We must
remember that we have to drink two glasses of warm mildly salty water and perform five
asanas eight times each. That is forty movements. This has to be repeated at least eight to
ten times. Therefore, this is a potent practice and we must be careful to perform it
correctly, so as not to further upset the balance of our system.

Salt is used for shankhaprakshalana because of its reaction in the stomach when it mixes
with acids and enzymes. It creates a more dilute and less potent acid solution. Salt is also a
very efficient means to dissolve mucus and cleanse the intestinal linings. In small quantities
it has a soothing effect on inflamed linings and it also has a mild relationship with the liver.
Actually, the amount of salt assimilated in shankhaprakshalana is quite small. Very little is
absorbed as most is excreted per rectum. Therefore, the salt should not cause any problems
in terms of high blood pressure. People with hypertension, however, should not practise
shankhaprakshalana.

Some people prefer the taste of lemon in their shankhaprakshalana 'juice'. Lemon has a
good reputation as a cleanser, alkalising agent and container of vitamin C. Lemon added to
salty water is taken first thing in the morning by many people as a prevention against
constipation and disease. It is useful to push a sluggish liver into activity and is helpful
during colds, 'flu or seasonal fever. However, these practices use one or two glasses at the
most, and never sixteen to twenty glasses at one time as in shankhaprakshalana. Lemon
can be used in laghoo shankhaprakshalana, but never in the long form.

Forty minutes after completing the long form, the aspirant eats a meal of khichari, (boiled
rice and mung beans with ghee). The purpose of this is to coat the intestines with a
protective, soothing and nourishing layer, afforded by the ghee. Without this coating of
ghee, the intestinal linings are prey to the corrosive power of acids and alkalis as well as
drying out and cracking, which set the scene for future disease such as ulcers or parasitic
infestations. Salt alone allows the ghee to coat the intestines; lemon will not. Therefore, the
use of lemon is prohibited, as is the use of other fruit juices or even vegetable soup. The
same thing applies to fasting after the practice. Some people believe that fasting will aid
elimination. They are missing the whole point of rebalancing the energies and in fact
debilitate the whole manipura chakra system more by straining it in this way.

It is for the above reasons that we recommend the full course of shankhaprakshalana be
performed in an ashram setting where expert guidance is given and strict controls can be
exercised over the saline water, the practice itself and the diet following it. If you attempt
the practice outside of an ashram, do it under guidance and remember, follow the
guidelines written in the texts carefully. The ancient yogis, following the instructions of their
gurus, knew what they were talking about, from experience.

(Recorded in Gwalt, Switzerland on 22.3.82)

Shankhaprakshalana 'Cleaner Conchsiousness'

 Swami Mahatmananda Saraswati

Shankhaprakshalana is one of the major hatha yoga practices, coming under the heading of
dhauti kriya, it is also known as varisara dhauti. Dhauti refers to 'internal washing' and vari
means 'water'. Generally the term shankhaprakshalana is applied, shankha meaning 'conch',
because of its resemblance to the stomach and intestines; prakshalana meaning 'cleaning'.

Shankhaprakshalana is not just a practice concerning the stomach and intestines, but is a
thorough cleansing technique. It creates a repair action which affects the lungs, nervous
system, skin, sinus area, the whole body, continuing while the person follows the regime of
special food and asanas. In this way we see the reduction of so many disease conditions,
diabetes being the most notable, and a positive step in the direction of good health.

The benefit for the serious yogic practitioner is a lighter, more flexible, physical body. The
various metabolic acids and chemical wastes causing stiffness, lethargy and heaviness such as
lactic acid and uric acid are washed away. A clearer and more alert mind is experienced as
with fasting, but without the irritating feeling of an empty stomach.

As intake of toxic substances must be curtailed, it is at this time that many people leave
cigarettes, alcohol and other habits permanently. This is a time of revision where life changes
direction, new food, new habits and the foundation for a positive fresh view of life are set.

Time and place

Naturally when such dramatic changes occur within the system it is not advisable to perform
shankhaprakshalana frequently. In the case of normal, healthy persons, once or twice a year
around the change of season, is sufficient. This readjusts the body's temperature regulating
mechanism (thermostat), ensuring a lower body temperature and sustained digestive capacity
in the difficult summer and monsoon months. For those with diseases i.e. diabetes, asthma,
mild constipation, it can be performed more frequently.

As can be readily observed, shankhaprakshalana is not a practice to be performed without

skilled guidance. An undisturbed ashram environment with an expert guide on hand brings
about confidence in the participant. After all, it is a new and wondrous experience.

Before and after the practice

Shankhaprakshalana is not just a practice which takes 3-4 hours on the weekly day off. It is
actually a complete physiological overhaul. It begins from the night before the practice, when
a light meal is eaten. The next morning, bath should be taken early, as no bathing is
permitted during or after shankhaprakshalana, even on the hottest day.

After completing the flushing of the intestines, kunjal kriya and neti kriya should be
performed, followed by a compulsory 30-45 minute rest. However sleep must be resisted, in
order to avoid complete cessation of intestinal activity. After rest a liquid type khichari of rice,
mung dal and a little haldi (tumeric) is taken, along with 2-3 teaspoons of ghee (clarified
butter). A sufficient quantity, generally two or three full plates of khichari and ghee must be
taken to reline the intestinal walls and reactivate gastric motility.

Khichari may be eaten again when hunger is felt, and a good amount of water should be
consumed during that afternoon 3-4 hours after the initial intake.

No other food, drink, sweets, etc. are permitted in any form.

During that day there should not be any movement which creates excitement, tension or
change of temperature as the body is in a sensitive state and vulnerable to cough, cold or
fever. Sitting in the sun, strenuous walking, bathing, sports, cinema, outings, marital
relationships, work, sitting under a fan or in an air conditioned room must be avoided as again
change in body temperature or excessive physiological activity will be overtaxing. Resting
quietly is the best procedure. No yoga asanas should be practised for 2 days, until the tissues
and processes have completely recovered.

Following the practice, when the mind and body are in a pure and tranquillised condition, there
is a great opportunity to practise mouna, likhit japa or study of spiritual books. This gives the
practitioner a chance to 'come back to earth' again.

If headache or vomiting sensation is felt in the afternoon, kunjal or neti kriya, followed by rest
in shavasana gives correct benefit. Medicines of any type are to be avoided for at least a few
days.

Food restrictions

From the following day after shankhaprakshalana a modified preferably salt less diet
consisting of khichari, dal, boiled subjee (vegetables), roti, dahlia, rice and some haldi is
taken. All dairy products including milk, cheese and dahi (curd) are prohibited and sweets,
fruits, tea, coffee, processed and refined foods, sour, bitter, pungent and spicy foods, chilli,
egg, onion, garlic, potatoes and any other underground vegetable, tomatoes and eggplant are
also restricted. Other items such as alcohol, meat, khanni and tobacco are prohibited for
another two weeks.

If the correct diet is strictly followed, the full effect of shankhaprakshalana is then felt during
this next two week period. Any alteration in adherence to the rules generally causes a
disturbance, if not immediately, then at a later date. This is because during this important
period, the intestines are in a sensitive condition as they are recreating the correct internal
medium, the correct acid/alkaline balance. As well, the protective cellular lining on the
intestinal wall, which has been removed, must be fully restored and a suitable bacterial flora
re-established. Following the initial two week period, normal diet may be resumed.

Limitations

Naturally, with such an effective and powerful practice, as with all kriyas, there are limitations
as to who is fit to practise. Obviously, sufferers from ulcers, heart disease, blood pressure high
or low, epilepsy or kidney failure are not permitted to do shankhaprakshalana except under
medical supervision, although a shortened form of the practice, laghoo shankhaprakshalana
may sometimes be prescribed. In general the practice is contraindicated during fever. A clear
sunny day must also be chosen and during the monsoon season, practice is restricted to only
very fine days. Otherwise there is the likelihood of cough, cold or fever due to sudden
temperature changes.

Although there are many restrictions, rules and regulations, shankhaprakshalana is a practice
which is certainly worth undertaking. Initially there seems to be much involved. However,
when the proper preparations are made and there is a relaxed atmosphere and correct
guidance during the practice, the whole process is carried out as easily and simply as
performing the routine daily asana practice.

[top]

The Skin in Health and Disease

Dr. Swami Karmananda Saraswati, MB, BS (Syd.)

The skin which covers the human body is a most unique and complex living structure. Its
outermost cell layers are dead, and are continually flaking from the body, yet it is through
them that the aura of vitality and good health is reflected to the world like a mirror.
Similarly, it is only our skin which upholds the engrossing illusion of our existence as
individuals separate from one another. Consciousness is one and universal. Individual mind
is an illusion upheld solely by our perception of physical separation. My skin is the barrier
which I believe is the end of me and your skin is the same for you. Physiologically speaking,
that barrier is nothing more than a few layers of flaking, already dead epithelial cells.

The skin is an organ

In considering the skin in health and disease, the first point is to realise that the skin is a
distinct body organ. An organ is defined as a group of cells clustered together in order to
fulfil a specific physiological function. Just as the heart is an organ which pumps blood, and
the kidneys are organs which filter and eliminate metabolic wastes from the bloodstream, so
is the skin an organ, the largest of the body, and surely one of the most important.

Secondly, the health of the skin cannot be considered in isolation from the rest of the body.
Skin health is intimately related to the diet, the state of the digestive processes, and of the
liver and bloodstream. This is seen in leucoderma, which is not essentially a skin disease at
all, but is primarily a liver and pituitary disorder with visible skin manifestations.

Correction of skin disorders is impossible while the liver and bowels are clogged up with a
backlog of dietary and metabolic waste products.

Equally, the restoration of skin health through yoga therapy is often directed primarily at
influencing the digestive and circulatory functions. This is because skin eruptions so
commonly reflect a more widespread eliminative, circulatory or metabolic problem, which
must first be corrected if skin health is to be restored. It is not sufficient to merely suppress
skin diseases with drugs and creams which give only temporary relief but no lasting cure.
A medical classification of skin diseases

1. Hypersensitivity or allergy to drugs, chemicals, etc.

This type of skin eruption is very common today when people are being
prescribed powerful drugs for common ailments which are often better
managed without them. The number and severity of side effects of modern
drugs is something not well publicised, but every doctor is well aware that the
skin, liver, kidneys and digestive system are very commonly injured as a side
effect of drug therapy. Such diseases are termed iatrogenic ones - produced as
a side effect of drug therapy for another symptom, and they present a major
problem for doctors today. Treatment of an iatrogenic skin rash is to
discontinue the offending drug and then purify the body of drug residues
through a program of fasting, asanas, pranayamas and shatkriyas.
2. Psychosomatic skin disease
The skin is an extremely sensitive mirror of the mind, and skin diseases,
rashes and itches often manifest in tense, anxious and sensitive persons. An
itch is often a way of expressing the mental tensions arising from interpersonal
conflicts. It is recognised in statements such as: 'What's biting you?' or 'He
really gets under my skin.' Dermatologists term these rashes neurodermatitis
and observe that they come and go in response to altering psychic, emotional
and personal stresses in life in some temperaments. An itch is a very peculiar
manifestation. At first no rash is visible, but it is generated by self-destructive
scratching of the skin. Scratching can become a total mental obsession and the
rash soon deteriorates. However, both the rash and the itch are forgotten, at
least momentarily, when a new object of awareness appears on the scene, for
example a new acquaintance or a cup of tea.
Antar mouna, witnessing the itching sensation without resorting to the
unconscious scratching response, is the fundamental step in management of
neurodermatitis. Once the scratching is resisted, the rash soon disappears.
Asanas, pranayama and yoga nidra are effective adjuncts for relief of
underlying mental and emotional tensions. The hatha yoga kriyas - neti, kunjal
and shankhaprakshalana are prescribed to clean the digestive system and
purify the nadis (psychic nerve passages) in which painful blockage and
obstruction to pranic flow is occurring.
3. Contact dermatitis
Many chemical agents cause irritations and eruptions, particularly with
prolonged exposure. This is especially so with cosmetics, body lotions,
underarm deodorants, hair sprays, insect repellents, dishwashing liquids and
industrial chemicals. When the offending agent is determined and its use
discontinued, the rash also disappears.
4. Skin infections
Medical scientists attribute skin infections to various micro-organisms,
including viruses, bacteria and fungi which live and multiply upon the skin
surface. Although certain viruses and bacteria grow upon normal healthy skin
as part of its natural flora, when the body metabolism becomes unbalanced,
the level of vitality drops or wastes accumulate throughout the system;
pathogenic (disease-producing) organisms, which find these conditions more
favourable, begin to multiply rapidly and skin infections result. Such a bacterial
overgrowth is recognised as the indication to begin drug therapy, either
topically (applied to the skin surface) or systematically (administered orally or
by injection), to selectively destroy that population. A wide variety of specific
drugs are used, including antibiotics for bacterial skin infections, steroid
creams for fungal overgrowths, and grizeofulvin, an anti-fungal agent taken
 orally.
These provide rapid symptomatic relief. However, skin infections commonly
recur after drug therapy, because the fundamental cause has not been
recognised and the underlying imbalance remains uncorrected.

Classification of skin infections

(a) Viral infections

'Shingles' is a very painful skin condition in which vesicles appear in bands on the skin
surface. It is due to infection by herpes zoster virus at the site of origin of the cutaneous
nerve roots in the region of the spinal axis, due to deficiency or blockage in the flow of
prana occurring in association with the cutaneous nerve plexus.
The most common site of origin is the thora-columbar nerve roots, which are associated
with anahata chakra. As a result, a painful band-like rash appears on the ribcage or chest
wall.
'Cold sores', due to infection by herpes simplex virus are another example. These weeping
sores may appear around the lips and nose during and after a cold, 'flu or other respiratory
infections. They subsequently disappear soon after the body overcomes the primary
infection. They will almost inevitably reappear when another cold manifests. Cold sores go
on appearing and reappearing where the body's levels of resistance and vitality are reduced.
This troublesome tendency can be overcome by practice of hatha yoga, surya namaskar and
pranayama.

(b) Bacterial infections:

These include boils, impetigo and cellulitis, and are characterised by the production of pus.
This thick, yellow-white liquid waste consists of the body's own martyred white blood cells.
These bacterial infections signify inactivity of the skin, bad blood from putrefaction in the
system and constipation. Such infections are the result of improper diet. They show that the
body is full of toxic waste matter and is in a low state of resistance.
Bacterial infections are best allowed to run their course, but the entire intestines should be
washed by shankhaprakshalana, to remove constipation and ensure effective elimination via
the bowels. Sometimes, in extreme conditions, boils may signify internal mental or
emotional conflict and confusion which has thrown the immune defence system into a state
of self-rejection and disorder.

(c) Fungal infections:

These manifest as a moist itching rash, usually in the wet, moist and sweaty areas of the
body - especially between the toes and in the genital regions. Fungus gains access to the
skin's layers when conditions are favourable due to an excess of acidity in the body. Acidity
is one of the waste products of cell metabolism and recurrent fungal infections reflect an
underlying elimination problem. They are best managed by internal purification through
shankhaprakshalana which will remove excess acidic wastes.
Topical steroid creams, which only serve to suppress the symptom, are of limited value.
Fungal rashes are notoriously difficult to permanently eradicate by conventional therapy
alone. They go on recurring for as long as the underlying acidic conditions remain
uncorrected. They are worsened by synthetic underwear and socks. Like all skin eruptions
they are best left dry and open to the atmosphere rather than covered up with bandages
and dressings.
(d) Scabies:
This is an infestation by small mites which burrow within the skin and lay their eggs there,
causing intense itching, especially in the wrists, arms and finger webs. The remedy is
bathing of the whole body in benzol benzoate oil, followed by boiling of all clothing and
bedding. Working up a sweat several times in the day also helps to eliminate the parasite.

(e) Psoriasis:
This unsightly recurrent skin disorder is the cutaneous manifestation of a more deep set
psycho-physiological disturbance. An improper, devitalized diet high in carbohydrates, and
faulty utilisation of fats and excess cholesterol in the skin and blood are also contributing
factors.
No lasting cure for psoriasis has yet been found in medical science, but yogic practices
frequently enable an earnest individual to realise and evolve beyond the root cause of this
disease. Amaroli should be practised in conjunction with other sadhanas, including inverted
asanas and leg exercises if the legs are affected. Expose the affected areas to direct
sunlight for some time each day, and bathe them in salty ocean water as often as possible.

(f) Skin cancer:

This usually occurs on the face or forearms of fair skinned persons following many years of
exposure to direct sunlight in a tropical country. The skin should be shielded by a suitable
lotion before exposure and a wide brimmed hat should be worn. The practice of amaroli
(massage with 3 to 7 day old urine) in conjunction with dietary modification and pranayama
frequently proves successful in its management.

General yogic program for skin health

(Refer to 'Asana Pranayama Mudra Bandha' for full description of the practices.)

Specific modifications in individual cases may be necessary under skilled guidance.

1. Surya namaskara to the point of total body sweating, while facing the newly
rising sun. The sweat should be allowed to dry on the body while resting in
shavasana.
2. Pranayama: Bhastrika and nadi shodhana should be practised each morning.
Antar and bahir kumbhaka and maha bandha (jalandhara, uddiyana, moola)
may be integrated into the pranayama practice.
3. Shatkriyas: Neti, kunjal and laghoo shankhaprakshalana should be performed;
daily. Poorna shankhaprakshalana should be undertaken in an ashram
environment once at the commencement of therapy.
4. Yoga nidra
5. Diet: A light vegetarian diet, rich in alkaline foods (juices, fruits and
vegetables). Oil, sweets, refined, fried and spicy foods should be avoided and
salt and dairy foods restricted. At commencement of treatment, a raw food diet
should be followed for at least 5 days. Then, for a month, either the lunch or
evening meal can be missed.

Further recommendations

1. Cold bath and skin rub each morning.

2. Sparing use of soap and cosmetics.
 3. Skin rashes should be kept dry as far as possible and open to the atmosphere.
The area should be washed free of debris once a day with a mild, non-abrasive
soap, and dried carefully.
4. Avoid constipation and keep digestive system clean.
5. Drink plenty of water.
6. atsang on Food and Diet
7. Swami Satyananda Saraswati
8. I have read that one should not eat stale food or food which is not freshly prepared.
Nowadays, many people keep most of their food in refrigerators and deep freezers. Is
this practice advisable?
9. All over the world people do not know what they should eat. Most of them depend
upon advertisements and they are ignorantly being misled. However, people are
gradually waking up to the situation and they have become aware that the tinned
and preserved foodstuffs are dangerous for health. These foods are proving to be the
carriers of the greatest diseases that mankind has ever suffered. The western
countries, including America, have the largest number of deaths due to cancer and
coronary diseases. According to medical statistics, 80% of Europeans suffer from
rheumatism, and a large number of people suffer from psychological and mental
diseases. This is mainly due to the fact that the food we are taught to eat is
commercially good but lacking in nutrients.
10. Not for yoga, but for good health and a sharp mind, it is necessary to have freshly
prepared food. It is a matter of common sense that all vegetables undergo a state of
chemical transformation, a process of decomposition. Some vegetables also develop
fungus. Even if you keep vegetables in air conditioned rooms or freezers, they will
definitely develop fungus because they are out of touch with the root, the earth and
the heat. Tinned foods contain additives and a lot of preservatives which, according
to scientists, are one of the most significant causes of cancer and tumour. Man
cannot conceive the dangers that will result if he continues to eat foods grown with
artificial fertilisers and preserved with dangerous chemicals.
11. What do you think are the best foods for the digestion and health of the body?
12. For the practice of yoga and keeping the mind in a tranquil state, the optimum diet
does not necessarily follow the modern dietary system. When the great yogis and
saints of the past such as St. Francis, St. Xavier, Ramana Maharshi, Aurobindo, etc.
were practising yoga, they fixed their diet in such a way that the food did not
stimulate the 'monster' in the mind.
13. We have made certain observations and have found that most people who follow
modern dietetics are very active mentally and emotionally. Therefore, when the
question of diet is considered, it is necessary for the aspirant to decide what is more
important, peace of mind or physical strength. Shall we eat to live or live to eat?
14. In spite of all the ideas on diet, I have found that people are not keeping good health
anywhere.. We stuff our bodies, but our knowledge of diet is based on propaganda
which is always dependent on a commercial purpose. It is important for everyone to
know that the simplest diet is the best. Therefore, the yoga practitioner should
simplify his diet. He should not be too fussy about it because when we practise yoga
we alter the inner chemistry and all the digestive enzymes and nutritional properties
are renewed.
15. Another important point to remember is that the food of one region and climate
becomes poison in another. In the arctic climate we have another system of diet
altogether because the body reacts differently there than in the semi arctic and
temperate climates. Therefore, the diet goes along with climatic conditions, and
 nature itself produces the right things according to this order. For example, you have
mangoes in India but not in Norway and Sweden.
16. I have been considering this question of diet for at least thirty years. I have
practised yogic diet on myself and on many others. I have read about practically
every system of diet including macrobiotics and have come to one conclusion. The
food that burdens the body least, that keeps the temperature right, that allows
elimination without difficulty, and that does not stimulate the rajasic tendency, is the
best food for the yogi and any sort of yoga practitioner.
17. For optimum digestion and health, a sattvic diet is best. A sattvic diet is not just
simple or vegetarian food. Sattvic foods have a kind of vitality which increases
peace, bliss, lightness, clarity, intelligence and illumination. Rice, wheat, vegetables
and fruit are sattvic. Anything which makes you physically strong, increases your
dynamism and excites the sexual hormones, is rajasic. Milk, meat, onions and garlic
are rajasic.
18. The best food for a yogi is khichari. It is so light you don't know you are eating it;
the stomach never knows it is there, and when it leaves the stomach you never
know it has gone. That is the definition of the best diet. The worst diet has the
opposite effect: when you are eating it you know it; when it is in the stomach you
feel it, and eliminating it is a job. Khichari is easy to prepare, it is the cheapest food,
and it is available from the north to the south pole.
19. What is it? A combination of rice, lentils, vegetables and other enzyme producing
constituents all cooked together.
20. How important is diet to a yoga practitioner?
21. Some people think that a yogi must have a well balanced nutritious diet, and to
these people I say, 'Why practise yoga at all?' Yoga gives you nourishment through
prana shakti. If this is not true, then there is no need to practise yoga. Yoga
conserves vitality and, more important, by concentration, it controls the natural
secretion of the hormones from the pituitary body. When the hormones are
controlled at their basic root, at the top in the pituitary, they don't come down.
These hormones are then transformed into vitality or ojas.
22. In yogic physiology, the pituitary is associated with sahasrara, the highest chakra,
and hormones are called retas. Normally, these hormones flow into the body and
cause different kinds of reactions, destruction, catabolism, anabolism, metabolism,
etc. By concentration, however, they can be controlled and kept from flowing
downwards. In this way, they are then transformed into prana shakti, the power of
vitality, which nourishes the body of a sadhaka. So the belief that a yogi has to take
a special diet of fresh vegetables, raw fruits, etc. is not altogether true.
23. What is your opinion about fasting?
24. Fasting is usually done for the body, but if the mind is very turbulent then you can
also resort to fasting. Buddha and others took to long fasts to purify the mind. When
food is in the body it affects the mind, and when the body is not pure, the tranquility
is disturbed. While fasting, the nervous, glandular, digestive and eliminatory systems
are at rest. Therefore, you can concentrate or meditate with greater ease.
25. Fasting purifies the digestive system and gives rest to the coronary system. The heat
conserved within the body during fasting helps to eliminate toxins and speed up the
process of catabolism. If fasting is carried out correctly, it can influence the structure
of kundalini at mooladhara chakra.
26. I personally believe fasting is good for everybody, but I don't suggest that people
undergo long fasts unless they have the guidance of an expert. For those who want
 to follow the path of yoga and meditation, the best way to fast is to take food only
once a day. When you eat only once in twenty four hours, you will conserve a lot of
mental, physical and spiritual energy. You may find it a little difficult at first, but in a
short time, you will be completely used to it.
27. Is it essential for a yoga practitioner to give up meat, alcohol and cigarettes?
28. You must remember one thing - yoga is part of tantra, and in the tantric system
nothing is prohibited. This does not, however, mean that one should indulge in meat,
wine and other things indiscriminately. You must always do according to the
condition of your health. Instead of thinking whether you can take all these things,
you should be considering whether they are good for your health, whether they are
necessary for your physical growth, and do you really need them? Therefore, the
practitioner of yoga must make a survey of his personal health and if he feels he
needs meat, there is no reason why he should not take it. But if he finds that meat is
detrimental to his health, increases the blood pressure, causes more toxins in the
body, etc. then it is up to him to use his discrimination and give up meat.
29. Those who have a tendency towards high blood pressure, high cholesterol and
excess uric acid in the system, must try to avoid a meat diet. Secondly, those who
are suffering from nervous problems, nervous breakdown, depression or traumas,
should also avoid meat completely in the interest of their health and not just because
they are practising yoga. Thirdly, those who have a very bad liver and are not able to
digest properly, should also avoid meat. When you are unable to digest your food
properly, during your yoga practices you might have hallucinations and you will
misunderstand them for spiritual experiences. When your stomach is bad, you will
have a lot of dreams, sometimes horrible dreams. In the same way, a bad stomach
influences the experiences of the psychic body.
30. Similarly, if you are taking intoxicants like marijuana, LSD or alcohol, they will
definitely interfere with your psychic experiences. These things influence the nervous
system and the brain. When you take intoxicants, your brain does not function at its
normal level. When you are practising yoga, this will be a great barrier to the psychic
experiences. In short, in order to allow your psychic body to function independently
and in order to have true visions and not just hallucinations, it is important that you
keep your brain normal, your nervous system strong, and your coronary system
intact. Therefore, the practitioner of yoga and anyone who is concerned about their
health, should think twice about taking meat or alcohol.
31. What are the spiritual dangers of eating meat?
32. Manu Smriti has it that there is no harm in eating meat, in drinking or in having
sexual interactions, because these are the tendencies of every being. Nature has
created them, but if sometimes you are able to leave them, this will give you speed
in spiritual life. Meat eating does not kill spiritual potential, but correct vegetarianism
will increase the spiritual experience. It is something like removing a heavy load
from your car. Then you'll find it can travel at a greater speed.
33. he Cholesterol Question
34. Dr. Swami Shankardevananda Saraswati, MB, BS [Syd]
35. One of the compounds blocking arteries is cholesterol, a necessary constituent of the
body, making some 5% of the solids found in the brain and a source material for the
manufacture of male and female sex hormones. Cholesterol is both manufactured in
the body and taken in from the diet. When its level in the body becomes high, the
blood levels increase, and this is thought to contribute to the laying down of material
 inside the blood vessels. When this occurs, the flow of blood becomes turbulent and
leads to more material depositing until blockage results.
36. Emotional stresses have been shown to cause an increased blood level of free fatty
acids, cholesterol and triglycerides, all of which are implicated in heart and blood
vessel diseases. Stress acts on the sympathetic nervous system which secretes
certain substances (catecholamines). These somehow cause a rise in the blood
cholesterol level and increase the amount of fats released from the body stores (fatty
tissues) and circulated throughout the body in the bloodstream. The fats are being
mobilised to give the body fuel with which to face stress in the 'fright, flight or fight'
reaction governed by the sympathetic nervous system. This provides extra fuel to
meet the real stresses of daily living. In the interactions of life, we generate heat to
burn off fats and poisons and prevent their accumulation.
37. If our stresses become chronic, or if we live in a world of imagined stress, as occurs
in mental tension, emotional and hormonal imbalance or anxiety, then our
sympathetic nervous system is switched on all the time in an inappropriate, neurotic
response to the environment. This situation can lead to high blood pressure, high
blood cholesterol, increased stickiness of various components of the blood and
decreased ability to dissolve clots once they are formed, so that ideal conditions for
blood vessel diseases are generated.
38. According to researchers Friedman and Rose-man (Type A Behaviour and Your Heart,
Knoph, N.Y., 1974), most people who consult cardiologists about heart complaints
have a competitive, aggressive, ambitious and stressful lifestyle to contend with.
They are career men climbing to the top of the social ladder at a furious pace. These
people were found to have high levels of fat in their bloodstream and excreted larger
amounts of stress hormones such as adrenaline and noradrenalin.
39. When the level of blood fats becomes dangerously high, at about 250 milligrams
percent for cholesterol and 160 milligrams percent for triglycerides, then drugs are
used in an effort to reduce these levels. However, studies have shown that these
drugs are virtually useless in terms of decreasing the death rate from heart attacks
once one heart attack has already occurred; that is, in severe disease. Their use is
therefore limited. At the same time, approximately one third of middle-aged men
and women have excessively high levels of blood fat. Therefore, more and better
methods will be required if we are to remove the chances of heart disease once and
for all.
40. K.N. Udupa of Benares Hindu University has shown that it is possible to lower blood
cholesterol in normal subjects using asanas and pranayama, especially
sarvangasana, halasana and matsyasana. However, these practices should not be
performed by heart disease patients. In normal individuals they act on the thyroid
gland and, it is thought, affect the metabolism, helping to burn up extra fats.*1
41. KS. Gopal has found that after 6 months of yogic training, 55% of his subjects had
lowered blood cholesterol.*2
42. Meditation and yogic relaxation techniques have been shown to be of value in the
elimination of stress, high blood pressure and in other disease conditions. This occurs
through reduced sympathetic nervous system activity and an increase in the
parasympathetic component. The individual experiences decreased, oxygen
consumption, respiratory rate, blood pressure, cardiac output, heart rate, arterial
blood lactate, as well as a general feeling of peace and well being. This state is
conducive for a healthy heart and for regeneration of the diseased tissues.
 43. The relaxed state reduces the heart's need for oxygen and increases the body's
fibrinolytic activity, its ability to break down blood clots once they have formed.
However, a state of body and mind must be induced where blood clots do not form in
the first place. Meditation may be the means to achieve this also, because of its
ability to reduce sympathetic nervous system activity which is responsible for those
conditions leading to disease.
44. Now researchers have found that meditation has a direct effect on blood fat levels.
Michel J. Cooper of Kaiser- Permanente Medical Centre in Oakland, USA, and Maurice
M. Aygen, director of the Toor Heart Institute in Petach Tiquah, Israel, compared 12
meditators with a control group of non-meditators and found that meditation helps
lower blood serum cholesterol levels.*3 The researchers suggest that the regular
practice of a relaxation technique may reduce high cholesterol levels, probably
through reduced adrenal gland and sympathetic nervous system activity.
45. It is possible to deduce from these findings alone that yoga has a large role to play,
not only in the prevention of heart vessel disease, but also in terms of the
therapeutic setting and actual treatment.
46. References
47. *1. K.N-Udupa, et al., "Studies on Physiological, Endocrine and Metabolic Response to the Practice
of Yoga in Young Normal Volunteers", J. Res. Ind. Med., 6 (3): 345-357, I971, and "Physiological
and Biochemical Changes Following the Practice of Some Yogic and Non-yogic Exercises", J. Res.
Ind. Med., 10 (2): 91-3,
1975.
*2. K.S. Gopal, et al., "Biochemical Studies in Foreign Volunteers Practising Hatha Yoga", J. Res.
Ind. Med., 9 (3): 1-8, 1974.
*3. MJ. Cooper & M-M. Aygen, "A Relaxation Technique in the Management of
Hypercholesterolemia", J. Human Stress, December 1979.
48. [top]

Heart Disease

Dr. Swami Shankardevananda Saraswati, MB, BS [Syd]

The heart is a miracle of creation which beats 100,000 times each day, pushing some 10
tons of blood through 60,000 miles of blood vessels (enough to go around the world twice).
Yet few of us know how to really look after the heart. The following interview took place
between Dr. Swami Shankardevananda and a patient suffering from angina pectoris. He
also suffered two heart attacks before seeking yogic advice and a program of asanas and
pranayama. It is hoped that this conversation will highlight certain basic points and lead
people to a yogic lifestyle, one which will care for this magnificent organ and prevent
disease from occurring in the first place or will lead people to yoga as early as possible in
their heart disease career. In this way much needless suffering and misery is avoided.

What is coronary heart disease?

Though the heart pumps an enormous amount of blood to the body, it is itself, as a living
unit, dependent for its own nutrition on the two small coronary arteries, approximately five
inches long and an eighth of an inch in diameter. It is when these arteries become blocked
that angina (chest pain) and other troubles start.

You said I have angina, what is that?

Angina pectoris is the chest pain that occurs when the coronary, arteries cannot supply the
heart tissue with enough oxygen to fulfil its needs. For an example, during physical exercise
or emotional stress, the heart may require as much as 3 to 5 times its normal blood supply.
When the coronary arteries are partially blocked by fats and bleed clotting materials, then
even a small increase in demand cannot be met. Walking a little faster or moving uphill can
cause pain and thus the individual's life is grossly restricted. Angina can be defined as pain
or oppression, occurring in the upper or middle breast bone (centrally located), which is
precipitated by effort or emotions and which may persist for a few minutes.

The pain may radiate up into the inside of the arms, neck, jaw, shoulder or back. It can also
be brought on by cold weather or overeating and has been described as a feeling of
constriction, tightness, crushing, gripping, boring, grinding, squeezing, vice like pain, and
even as simply as a feeling of pressure and discomfort as in indigestion. Angina pain is
never sharp or knifelike, as occurs in the more common causes of chest pain, muscular
tension or lung disease. Characteristically, angina is relieved by rest and the drug nitro-
glycerine taken in tablet form and placed under the tongue. If relief does not occur, the
patient has either had a heart attack or is suffering from one of the other causes of chest
pain: anxiety, mental tension, emotional upset, digestive problems, lung disease, anaemia,
thyroid disease, spondylosis (disease of the spinal vertebrae), and so on.

What is the difference between angina and heart attack?

Angina is pain. Heart attack, also called myocardial infarction, coronary thrombosis or
coronary occlusion, occurs when the coronary arteries become so blocked that a portion of
the tissue dies. This can lead to sudden death or it can be so mild that the individual does
not even realise it has occurred until his next general medical check-up when his doctor,
taking an electrocardiogram (ECG), finds evidence of its having occurred. The most usual
sign of a heart attack is centrally located, severe, gripping chest pain, nausea, and cold
sweat. The pain is not relieved by rest or nitro-glycerine and may continue for many hours.
A doctor will find signs of shock, fever, pallor, cold clammy skin, weak pulse and low blood
pressure. However, the only sure way to determine whether a heart attack has occurred is
by taking an ECG.

What is the cause of coronary heart disease?

Coronary heart disease is a long term degenerative process that requires many years to
build up before manifesting as chest pain or heart attack. It is possible to see this condition,
which is most common in middle age, manifesting even in youth. Many of the American
soldiers killed in the Korean war, average age 22 years, exhibited early stages of arterial
disease. The causes are thought to be:

1. An aggressively competitive personality, excessive fear, a low resistance to

disappointment. For example, many heart attacks occur after some emotional
disappointment or 'heartbreak'. A British team studied 5000 widowers and
discovered that more than 200 of them died within 6 months of their partners.
Any type of emotional or mental strain or tension increases sympathetic
nervous system activity, making the blood stickier, increasing blood pressure
and raising the level of fats in the blood.
 2. Excess fats in the blood, partly from an excessive dietary intake of saturated
fatty acids and partly because of an imbalance in the internal body
metabolism. This latter is probably stress induced.
3. Insufficient physical exercise.
4. Cigarettes, alcohol and other toxic substances.
5. Overweight.
6. Hormonal imbalance, especially excessive amounts of testosterone, the male
sex hormone, and excessive thyroid hormones.
7. High blood pressure.
8. Heredity, of both physical and psychological characteristics.
9. Ageing, which is a degenerative process in itself.
10. Certain diseases such as high blood pressure, diabetes and gout are associated
with arterial damage.
11. Low fibre diet is associated with an increased fat content in the blood.
12. Soft water, low in magnesium and calcium salts, is related to high blood fat
levels, high blood pressure and increased heart rate, especially in the presence
of a poor or low fibre diet, devoid of whole grain cereals.

There is still a great deal of debate about the factors causing heart disease and it appears
that one or more of them are needed to manifest disease. For example, a study in Finland
showed that by reducing the level of saturated fatty acids (especially high in meat and
animal products) in the diet, the number of deaths from heart disease diminished. In India,
it was found that increasing fibre via Bengal gram (chick peas with the husk intact) reduced
the level of arteriosclerosis even in the presence of a high cholesterol diet. A study of twins
living in Ireland and America showed that, despite a high fat diet, the Irish side was
healthier. This was attributed to the fact that the twin living in Ireland tended to be more
easy going and took life less seriously than his American brother, and also usually
performed more physical exercise. Another study has shown that workers performing
manual labour had 500% less heart attacks before the age of 75 years than a sedentary
group.

How do doctors treat coronary heart disease?

For simple angina the doctor tries to modify the lifestyle to remove those factors such as
smoking, overweight, dietary fat, mental tension, and so on, which lead to arterial disease.
At the same time he tries to induce a relaxed attitude to life, and to institute a light, natural
and balanced diet with the daily performance of physical exercise within the individual's
limits of tolerance. For more severe angina, drugs such as nitroglycerine, beta-blockers,
sorbide nitrate, and perhexiline maleate may be used. Angina can be so severe, however,
and so debilitating that the only real solution is to perform bypass surgery in which a new
blood vessel is grafted into the heart to bypass the blocked and useless original. However,
this is not always successful.

For the heart attack victim, treatment ideally takes place within the emergency ward of a
hospital. Drugs such as morphine for pain, lignocaine to keep the heart beating properly,
anticoagulants to stop blood clotting, and tranquillisers and sleeping pills to still a busy
mind, may be used. The patient is kept warm, well oxygenated and the end of his bed may
be raised. The patient is usually confined to bed for 3 to 6 weeks, depending on the severity
of the attack and whether complications arise or not. The diet is light, easy to digest and
salt-reduced. Laxatives may be used to avoid straining at stool. The whole therapy is aimed
at rest and freedom from tension. This is especially important in the critical first 2 days after
heart attack when most deaths occur. After 3 or 4 days he is allowed to sit up in bed for a
few hours, and is then encouraged to try a few simple exercises and to do some deep
breathing. It is in these critical days that yoga could be so useful in speeding up the
convalescent process and preventing death.

Rehabilitation continues at home so as to help the heart keep the rest of its blood vessels
open and to grow new blood vessels if possible. Light exercise and a light diet help this
process.

What is the best diet for heart patients?

The ideal diet for heart disease is one which is fat and sucrose free. If this is impossible
replace animal fats with vegetable oils, and sugar with honey. Stop refined and artificially
prepared foods and take whole grains, boiled vegetables, pulses, salads, 'fruits, sprouts and
natural produce. A higher fibre diet aids in the correct secretion of body fluids to balance fat
digestion and absorption. Above all, eat less and at the correct times for optimal absorption,
once in the morning between 10 a.m. and 12 a.m. and once at night, preferably before
sunset.

How will I live with a damaged heart? Will I be an invalid all my life? Am I likely to have another
heart attack?

The most important point to remember is not to worry if a doctor has told you that you have
coronary disease. This fear can cause more trouble than it is worth. The second most
important point to remember is that you are only as crippled as you think you are. Many
people become frightened when told they have heart disease, or use it as an excuse to get
attention and pity. They cripple themselves and through unnecessary worry make their
condition worse. Even a heart attack may not be as serious as you think and only a small
portion of the heart need be damaged to give a lot of pain. The heart has fantastic
recuperative powers, especially if we do not interfere with the process by mental worry, and
so on. Take your heart attack as a warning to change your lifestyle and to take up yoga.

Yogis can stop their hearts but can they stop heart disease?

All the research and our experience point to the answer 'Yes'. One man came to our ashram
after having had 5 heart attacks in Australia. He was told the trip to India would kill him.
Nevertheless he came, learned yoga, and now he is a swami traveling all over the world and
working hard to propagate yoga in hospitals and to people suffering from heart disease. He
is totally free from any chest pain.

This seems to indicate that it does not matter if we have had a heart attack or not. The
important thing is to halt and reverse the degenerative process. If we can do this then a
small scar on the heart is of little consequence. We have many scars on our bodies. Scar
tissue is stronger than the original tissue. It is a reminder for us to continue our yogic
practice. However, we must be cautious and proceed along the correct path, and for this,
both yogic and medical advice is necessary. In this way, we can actually grow new blood
vessels, called collaterals, to feed the heart tissues and eventually achieve a cure.
By reversing the degenerative process via meditation, relaxation, pranayama, and light
asanas, we can actually start off a process in which the formed blood clot is broken down in
a process called fibrinolysis. This is especially so in early cases before calcification and
hardening take place. Fibrinolytic activity is reduced during tension and increases during
relaxation. Yoga enhances relaxation, and also removes the fundamental cause at the core
of our personality which led to heart attack in the first place.

In yoga nidra we use the sankalpa, the power of the resolve and positive thought, to
overcome fear and doubt of how we will manage in the world. We develop faith in ourselves,
confidence about the future and thereby, better health. Shavasana is a much better
alternative to tranquillisers. Apart from this, shavasana, yoga nidra and meditation reduce
the work of the heart, and its need for oxygen. They also reduce the level of pain, increase
the heart's capacity to tolerate work and to recover quicker; that is, to slow down faster.
The blood becomes less sticky and the cholesterol level decreases. So yoga is the ideal
practice for heart patients.

Yoga sadhana can be especially powerful for preventing a crisis situation when we
remember that blood tends to clot more quickly at night and that most heart attacks occur
in the early hours of the morning. This is the time recommended for yogic practices. Yoga
reverses the process which causes clotting and may be the ideal method to combat
coronary artery disease.

Where then, do yoga and medicine meet?

The first thing a person who has chest pain should do is to have a full medical examination
so as to determine whether he has heart disease or not and so that an appropriate yogic
program can be, given. Then commence practising under expert guidance. Drugs may be
required initially but should be discontinued as quickly as possible and as soon as yoga
becomes effective.

[top]

Yoga - A Method of Relaxation

for Rehabilitation after Myocardial Infarction

Dr. T.H. Tulpule, Consulting Cardiologist

and Dr. A.T. Tulpule, Honorary Cardiologist, Bombay
Courtesy Indian Heart Journal, Jan./Feb. '80

Simple yogic postures and yogic type of breathing were taught to 102 male patients of
myocardial infarction who agreed to practise them regularly for one year. An equal number
of myocardial infarction patients, well matched for age, served as control. During yogic
practice, emphasis was on relaxation of all the other groups of muscles, except those
necessary for maintenance of that particular posture. Of the trial group, 96 patients were
able to resume work within 6 months. 12 of these needed some assistance of vasodilators
or beta blockers; 3 out of 102 in the trial group and 13 out of 102 in the control group died
during this period. (T. less than 0.01).
Yogic postures and breathing are easy to learn, need no medical supervision and can be
practised at home as a part of the rehabilitation program after myocardial infarction. They
reduce long term mortality and have a high rate of rehabilitation.

Rehabilitation is not just a special form of management by which the sick patients are
restored to a healthy, useful life, but includes all measures which lead to speedy and
complete recovery. Dynamic exercise is one of the most important and useful measures.
Exercise testing, either with the help of Master's two steps, bicycle ergometer or more
recently the popular and very commonly used treadmill, with constant monitoring of ECG,
heart rate, blood pressure, oxygen consumption, are some of the parameters on which the
rehabilitation program is determined (*1).

Exercise testing is extremely important in such a program, but is not devoid of risk,
however small it may be. It, therefore, is essential that intensive coronary care units are
available in the vicinity of exercise testing laboratories to treat an accidental emergency in
patients undergoing exercise testing. It is also essential that the exercise has to be very
carefully selected and executed under the supervision of an expert medical team. Not many
areas, even of developed countries, could afford such a luxury. This method of rehabilitation
is available only to a very highly selected few patients. Cost of such a graded exercise
program is prohibitive. Moreover, though improved physical fitness may help to relieve
angina, to increase physical activity and relieve anxiety and depression, it does not hasten
return to work, increase life expectancy or prevent further attacks (*2, *3).

There is thus a need for an alternative which would not be costly, would have no
contraindications, would be harmless and would not need expert supervision. Following our
earlier experience (3-A) it was decided to use yoga for rehabilitation. By yoga is meant
yogic postures and pranayama. These practices endow positive health and bring about
equanimity of mind.

Material and methods

Patients who had unequivocal evidence of acute myocardial infarction were selected for this
study. All the patients were males, had a typical history of sudden severe retrosternal pain
accompanied by sweating. The confirmation of the diagnosis was achieved by serial ECGs
and enzyme changes. All the patients were followed for one year during which time two
parameters were looked for, mortality and physical fitness as judged by ability to go back to
original work.

All patients received medical treatment wherever necessary and indicated. They were
advised to walk slowly in the hospital and then at home after discharge from the hospital.
The emphasis was on the time, and not on the distance walked. The patients were then
divided into two groups. The criteria for selection was very simple. Those who agreed to
learn the yogic postures and breathing, and practise these at home every day for one year,
were included in the trial group. The trial group was taught these yogic practices by a
teacher and only after the teacher was satisfied with the performance of the patient was he
allowed to practise at home without any supervision. The time required to achieve correct
performance of the techniques showed a significant variation and depended on ability and
adaptability of the patient. The average time required, however, was 10 weeks. All these
exercises were started around 6 weeks after myocardial infarction. Selection of patients was
not biased by the presence or absence of complications during the acute state of myocardial
infarction.

Very simple yogic postures were taught. They included: pranadharana in sukhasana,
shavasana, hand postures, utthita eka padasana - raising one leg at a time and raising both
legs, ardha pawanmuktasana, bhujangasana, ardha shalabhasana, vajrasana, brahma
mudra, chakrasana, vakrasana,janu sirshasana, matsyasana and pranayama. All these are
very standard asanas and are described in any standard book of yoga (a, d and e). A special
technique and sequence of yogic postures and breathing was evolved. The first asana is
pranadharana. In this the patient takes a comfortable pose, either squatting on the floor or
sitting in a chair. He first learns to remain steady for at least 2 minutes. During this time, he
breathes slowly and evenly. He concentrates on breathing and tries to appreciate that
inspiration is slow, that the inhaled air is cool and that the expiration is also slow and even,
and the air as it comes out is warm. Thus he is introduced to yogic breathing. The second
practice is shavasana or the corpse pose. Here also he tries to lie still for at least 5 minutes
and relax the whole body starting from the lower limbs. He is watching the breathing but
makes no attempt to control it, and learns to appreciate relaxation. Other asanas starting
from hand postures are then introduced. A special effort is made to see that the patients are
completely relaxed, physically as well as emotionally, during these exercises. 108
observations were made on pulse rate, systolic and diastolic blood pressure, and respiratory
rate during these asanas. Table 1 shows the results of these measurements before, during
and after yogic practices.

Table 1
Effect on heart rate, blood pressure, and respiratory rate; before, during and after yoga.

Average Before During After

Pulse rate/Mt. 76 78 77

Systolic pressure MMHG 140 144 142

Diastolic pressure MMHG 88 87 88

Respiratory rate 14 16 14

All the patients were instructed to report immediately if any evidence of angina,
palpitations, left ventricular decompensation or feeling of exhaustion after yogic practices
was present. All patients were reviewed after every 3 months.

102 patients formed the trial group and 103 the control group. Both groups were well
matched as far as age and site of infarction were concerned. Table 2 and 3 give the
distribution of age and site of infarction respectively.

Table 2
Distribution of Age

Age Control Group Trial Group

 13-40 7 14

41 -50 20 38

51-60 53 37

61 upwards 23 13

Total 103 102

Table 3
Site of Infarction

Site of infarct Control Group Trial Group

Anterior 24 12

Posterior 18 25

Inferior 29 28

Antero septal 20 25

Lateral 7 9

High anterior 5 3

Total 103 102

Results

As can be seen from Table 1, the yogic postures did not change the basal status of the
patient and did not produce cardiac decompensation or precipitate angina or other
catastrophic complications. The following effects were found:

1. Effect of yogic postures and breathing on mortality: Only 3 out of 102 patients
in the trial group died during one year of follow up, whereas 13 out of 103 in
the control group died during the same period. The difference in the mortality
rate between the groups is highly significant (T. less than 0.01).
2. Effect of yogic postures on rehabilitation: Patients were divided into the
following three groups:
Grade A- Patients who had no symptoms were working normally, and were
able to undergo additional physical stress.
Grade B- Patients who had symptoms, needed supporting treatment with drugs
and some adjustment in the nature of their work.
Grade C - All the other patients.

The percentage of patients in each grade according to the above classification in both
groups is detailed below.

Table 4
 Rehabilitation Trial Group Control Group

Grade A 91% 79%

Grade B 5% 17%

Grade C 4% 3%

Deaths 3% 13%

It can be seen from this table that as far as patients in grade 'C' are concerned, both the
groups had equal number of patients. It, however, seems from the table that the majority
of patients who would have been grade B were helped to be grade A by yogic practices. In
other words, in the trial group symptoms were better controlled, adjustment in the nature
of work was not reported, nor was supporting treatment by drugs required.

None of the patients developed any evidence of cardiac decompensation or dysrhythmia

during a period of one year while doing yogic postures.

Discussion

The results are quite obvious. There was significant improvement in the yoga group
compared to the non-yoga group in mortality and the number of patients who could be
completely rehabilitated one year after myocardial infarction. Those who develop severe
cardiac failure and probably have considerable myocardial akynesia are usually not helped
whether they do yoga or not (group C). Luckily, such patients are only few in number. For
them, the future is quite bleak, and they must usually resort to such measures as bypass
surgery, infarctotomy, and other procedures which also carry a high mortality rate.

The fall in mortality with those practising yogic postures and breathing is impressive and
interesting. It would be argued that the selection of patients in this study was not strictly
randomised. The protocol of our study, however, could not allow any more randomisation.
Once the patient recovers completely from myocardial infarction, it would be extremely
difficult to predict which patient would develop either electrical failure, mechanical failure or
further episodes of myocardial infarction within a year. Further studies like coronary
angiography and left ventricular function tests to define the status of the pump and
circulation in patients who survive myocardial infarction is neither convenient nor
economical and most of the time not acceptable by the patients.

The only way was, therefore, to take a large sample in two groups to decide whether yoga
would help, and this study certainly seems to show that it does. Long term study of these
survivals is essential. We have studied a group of 45 patients for well over 5 years with a
larger number of patients as control group. The mortality rate in the patients doing yogic
postures and breathing regularly for 5 years was only 8%, whereas in patients who did not
do yogic practices the cumulative mortality was 21%. This result is similar to the reported
mortality by various workers (*4, *5, *6).

The difference between the two groups followed for 5 years is significant (T. less than 0.05).
Larger study is in progress.
Rehabilitation by some sort of physical activity after myocardial infarction has been
accepted all over the world. Whereas beneficial effects such as psychological and emotional
cannot be measured, improvement in effort tolerance has been shown and well accepted. It
has also been accepted that a physical exercise program reduces the incidence of sudden
deaths (*3).

In spite of world-wide acceptance of exercise in rehabilitation, a number of questions still

remain unanswered. It has not been shown categorically to influence the ultimate outcome
of the disease, the incidence of second episode and mortality, either short or long term,
remain uninfluenced. The rehabilitation through yogic postures used by us certainly shows
that there is improvement in the mortality in patients who are followed for one year. It may
be argued that the number of patients is small and more studies under different
environmental conditions should be done. Though this is acceptable and true, the beneficial
effect shown by this study cannot be ignored.

Another possible explanation of usefulness of exercise in the rehabilitation program after

myocardial infarction is its effects on the risk factors like obesity and diabetes. Reports on
hyperlipidemia are conflicting. Halhuber et al report significant reduction of all risk factors
(*8), Good (*9), Hollosly (*10), Naughton (*11), Rochells (*12), Taylor (*13), report
reduction of cholesterol while Nussel (*14) finds 50% of patients show no change. Increase
in metabolic turnover may be a reason for beneficial effect on risk factors.

Yogic postures and breathing are also shown to decrease hypertension (*15), significantly
influence diabetes (*16) and serum cholesterol (*17-19) and help in controlling obesity.

In yogic practices the basic concept is maintenance of the basal state. It, therefore, is
difficult to explain the significant reduction in risk factors. Since the advent of the industrial
era, stress has become very common. Every person in modern society has to undergo
stress of various kinds : physical, social, economic, psychological, etc. It has been shown
that stress is responsible for precipitation of hypertension, diabetes (*19),
hypercholesterolemia (*19-25).

It could, therefore, be said that in the rehabilitation program, inclusion of treatment of

stress is important. Stress can be treated in 3 ways. The first is to remove it, but this is not
always possible as it has become a part of our life. The second is to use drugs, however,
this is not always possible because of side effects. The third is to change the reaction of the
individual to stress.

Centuries ago, in the famous writings of Patanjali (C) and later hatha yoga (B), the basis of
yogic postures was described. They advised total relaxation, physical, emotional and
mental, to attain tranquillity of mind and positive health. During yogic practice it was
essentially seen that the patients did relax as far as possible, by some efforts on the part of
the patient as well as the teacher. The objective evidence for achievement of relaxation is
maintenance of basal respiratory rate, heart rate and blood pressure, during the posture.
This achievement of relaxation is, in our opinion responsible for reduction of risk factors, by
possibly changing the reaction of the individual to stress. Relaxation is thus the most
important factor during yogic practices. The physical effects of yogic postures and
breathing, like improvement in physical fitness, increase in vital capacity, are well
documented (*26-29). As far as improvement of emotional and psychological status is
concerned, they are known but cannot be measured and hence will not be discussed.

It can be seen that as far as usefulness of exercise and yogic practices in rehabilitation are
concerned, yogic postures and breathing have distinct advantages over exercise. Results of
rehabilitation after myocardial infarction by dynamic exercise are reported by numerous
workers and show similar results (*30). Though we have not used exercise ourselves, but
because of similarity of results reported from various centres, they would be compared with
our results of rehabilitation by yogic practices. Reduction in risk factors and sudden death,
improvement in effort and tolerance, and higher percentage in rehabilitation are similar by
either method.

The yogic postures and breathing, however, have many advantages over exercise. There is
no contraindication for yoga. They could be done by anyone irrespective of age or of
severity of the episode. The exercise rehabilitation is recommended to only a selected group
of patients, as there are definite contraindications for exercise testing. Yogic postures and
breathing are completely free of complications, whereas at every centre exercise has
produced either death, dysrhythmia, severe angina or precipitated myocardial infarction
(*31). Yogic postures should be learned from a teacher, but then they can be performed at
home without any supervision.

Yogasanas are safe, inexpensive and useful for every patient of myocardial infarction. They
significantly reduce mortality after myocardial infarction. Relaxation seems to be an
important factor in the achievement of results in this study. It could be surmised that lack of
relaxation is an important risk factor.

References

*1. Editorial British Medical Journal, 'Rehabilitation after acute myocardial infarction', British Medical Journal
3: 7, 416, 1975.
*2. U. Fortuin and J.L. Weiss, 'Exercise stress testing', Circulation, 56: 5, 699, 1977.
*3. Joint Working Party, Journal of Royal College of Physicians of London, 9: 281, 1975.
*4. T.H. Tulpule,S.J. Shah, M.M. Shah and H.K. Havaliwala, 'Yogic exercises in management of ischemic
heart disease', Indian Heart Journal, 23: 259, 1971.
*5. A.H. Kitchin, Randomly, and LS. Milne, 'Longitudinal survey of ischemic heart disease in selected sample
of older population', British Heart Journal, 39:8, 839, 1977.
*6. A. Granth, T. Sodermark, T. Winge, U. Volpe and S.Z. Quist, 'Early work load tests for evaluation of long
term prognosis of acute myocardial infarction', British Heart Journal, 39: 749, 1977.
* 7. K. Konig, 'A review of results from a supervised cardiac rehabilitation program', Coronary Heart
Disease, Exercise Testing and Cardiac Rehabilitation, 259, 1977.
*8. M. Heikki and Frick, 'Coronary implications of haemodynamic changes caused by physical training', J.
American College of Cardiology, 23:417, 1968.
*9. M.J. Halhuber and Stocksmeiser, 'Patienten 2 Wisebenerge bins nach 5 jahren', Lengzeitstudie an
Herzinfarkt, Tutzing, Hohenreid, 1975.
*10. E.R.C Good,J.B. Firstbrook, and J.R. Shepard, 'Effect of exercise and cholesterol free diet on human
serum lipids', Can. J. Physiol. Pharmacol, 44: 575, 1966.
*11. O. Holloszyj, J.S. Skinner, G. Toru, and T.K. Gureton, 'Effects of a six month program of endurance
exercise on the serum lipids of middle aged men', A.m. J. Cardiol, 14: 753, 1964.
*12. J. Jaughton and J.F. McCoy, 'Observations on the relationship of physical activity to the serum
cholesterol concentration in healthy men and cardiac patients', J. Chron. Dis.,117: 541, 1966.
*13. R. Rochelle, 'Blood plasma cholesterol changes during a physical training program', Res. Q.J. Am.
Assoc. of Health, Phys. Edu., 32:538, 1961.
*14. H.L. Taylor, 'Relaxation of physical activity to serum cholesterol concentration', Work and Heart,
Hoeber, New York, 1953.
*15. E. Nussel and S. Wilche, 'Psychological approach to the rehabilitation of coronary patients', Berlin
Springer Verlag, 1976.
*16. K.K. Datey, S.N. Deshmukh, C.P. Dalvi and S.L. Kavinear, 'Shavasana and yogic exercise in the
Management of hypertension', Angiology, 20 : 325, 1969.
*17. T.H. Tulpule, 'Yogic exercise and diabetes mellitus', Madhumeh Journal, 17:37, 1977.
*18. A.N. Gogate and T.H. Tulpule, 'Cardio-respira-tory, metabolic and hormonal changes in middle aged
men following yogic exercises', Maharashtra Medical Journal, XV 8, 303, 1978.
*19. K.N. Udupa, R.H. Singh, and R.M. Settiwar, 'Studies of physiological, endocrine and metabolic response
to the practice of yoga in young normal volunteers', Journal of Research, Indian Medicine, 6:3, 345, 1971.
*20. R. Eide and A. Attebas, Blood Glucose in Psychology of Stress, 101.
*21. M. Friedman, R.H. Rosehman, and C. Carrol, 'Changes in the cholesterol and blood clotting time in men
subjected to cyclic variations in occupational stress', Circulation, 17:852, 1958.
*22. S. Wolf, W.R. Mc Cabe J. Yahamoto, C.A. Adsett, and W.W. Schottstaedl, 'Changes in serum lipids in
relation to emotional stress during rigid control of diet and exercise', Circulation, 26:379, 1962.
*23. F. Dreyfuss and J.W. Czazckes, 'Blood cholesterol and uric acid of healthy medical students under the
stress of an examination', Archives of Internal Medicine, 103:708, 1959.
*24. S.M. Grundy and A.C. Griffin, 'Effect of periodical mental stress on serum cholesterol levels',
Circulation, 19 : 496, 1959.
*25. C.B. Thomas and E.A. Murphy, 'Further studies on cholesterol levels in the John Hopkins Medical
Students; The effect of stress at examination', J. Chron. Dis., 8:661, 1947.
*26. M.G.V. Mann and H.S. White, 'The influence of stress on plasma cholesterol levels', Metabolism, 2 : 47,
1953.
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DVIII, 1976.
*28. M.V.P. Bhole, V Karambelkar and M.L. Gharote, 'Effect of yoga practices on vital capacity', Indian
Journal of Chest Diseases, XII (1 and 2), 1970.
*29. S.R. Ganguly and M.L. Gharote, 'Cardiovascular
efficiency before and after yogic training', Yoga Mimamsa, 17: 87: 97, 1974.
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(c) Patanjali Yoga Sutras, Anandashram Series, Poona.
(d) Swami Kuvalyananda and S.J. Vinekar, Yogic Therapy, Govt, of India Publications, 1963

Yoga and Back Pain

Dr. Swami Karmananda Saraswati, MB, BS [Syd]

Backache is one of the most common disorders in our communities today. Every year in the
United States alone an estimated two million new members join the ranks of the multitude
of sufferers from chronic back pain, while in the United Kingdom the syndrome is second
only to bouts of respiratory disease (colds, flu, bronchitis, etc.) as the leading cause of lost
man hours in trade and industry. It is estimated that between 50 and 60% of the population
will suffer from an incident of acute or more long term back pain at some stage of life.

In spite of the magnitude of the problem, a simple, effective cure for backache has proved
elusive to modern medical science. For this reason, most doctors lack confidence in treating
backache patients effectively with therapy often becoming a long, drawn out and frustrating
affair for doctor and patient alike. As a result, the attitude of the chronic back sufferer is
commonly a fatalistic and resigned acceptance of this painful condition - 'till death do us
part'.

However, our experience is that this need not be the case, for yoga offers a simple,
effective and permanent cure for this troublesome condition. Many chronic back pain
sufferers who have resigned themselves to a life of pain after a diagnosis of incurable spinal
degeneration or osteoarthritis can be readily liberated from their problem, and from later
recurrences, after a few days or weeks upon adopting a simple daily yoga program.
Furthermore, the small percentage of patients (perhaps 5%), who are actually found upon
X-ray examination to be suffering from prolapse of an intervertebral disc, prove equally
amenable to yoga therapy.

What causes backache?

This question is hotly debated in therapeutic circles. However, recent studies have shown
that the vast majority of backaches are caused simply by muscular insufficiency and
inadequate flexibility of muscles and tendons. This contradicts the popular prevailing belief
that a high percentage of backache is caused by slipped disc, arthritis and degenerative
joint disease, or organic conditions such as bone cancer, Paget's disease and rickets.

Research studies

In one study, conducted jointly by researchers from New York University and Columbia
University, USA, an unselected sample of 5000 consecutive patients presenting complaints
of backache to hospital casualty departments were followed up. It was found that in 8% of
the cases, the back pain had no connection with herniated intervertebral disc, tumours or
organic conditions of any kind. For over 4000 of the patients investigated, back pain arose
simply from muscular strain as well as tendinous inflexibility.

A similar study, again of 5000 patients, conducted by Dr. W.D. Friedman of the LCD.
Rehabilitation and Research Centre, USA, obtained almost identical results, concluding that
in 4 out of 5 patients, acute back pain occurs simply because functional demand upon the
back muscles exceeds their capacity.

Failure to recognise this is probably the major reason why back pain is so poorly treated at
the present time.

The mechanism of common backache

The most common site for backache is the lower back, followed by the neck and the region
between the shoulder blades. This pain arises when the muscles surrounding and supporting
the spinal column are held rigidly and uncomfortably contracted over a long period of time.
This situation commonly arises from long hours in uncomfortable car seats and office chairs.
When this goes on day after day, the muscles gradually go into a state of tight painful
spasm which becomes semi-permanent, as fibroblasts infiltrate the troublesome region,
laying down fibrous tissues. These spasmed or fibrosed areas can be readily felt as deep
hardened bands and nodules within the tender back muscles.

Chronic backache tends to be worse at days end and is relieved by massage, heat,
relaxation and bed rest. It responds readily and permanently to a program of yoga asanas
and relaxation aimed at increasing the functional capacity of the weak muscles.

Acute backache
Acute backache is usually a variation upon this theme. This is back pain of sudden onset
and agonising severity, which renders the victim completely immobile and helpless. This
pain can strike at any time, especially in those leading a sedentary lifestyle characterised by
lack of exercise and overweight, both of which contribute to functional inadequacy of the
back muscles. Acute back pain commonly arises after a trivial jolt or insignificant movement
such as a cough or sneeze. Agonising pain accompanies every subsequent back movement,
to such an extent that movement becomes almost impossible.

This is by no means a rare occurrence, for statistics suggest that between 50 and 60% of
the population will suffer just such an incident at some time in their life.

When one is in this predicament, the first thing to do is to get into bed as soon as possible.
The muscles surrounding the injured area quickly go into spasm to provide a protective
immobilising splint, preventing all further movement of the area. By immediately getting
into bed, the body demands are reduced and the muscles can safely relax a little.

In the acute situation this severe pain can be effectively relieved by aspirin. The bed should
have a solid wooden supporting base underneath the mattress.

Application of heat to the affected area by fomentation or hot water bottle also brings relief.
Stiffness can be avoided by gradually moving the position in bed from time to time.
Alternatively, relief may be gained by applying a cold compress (ice blocks in a cloth are
ideal) and some patients obtain best relief from alternating hot and cold compresses every
few minutes. Gentle massage several times a day also facilitates recovery.

Ninety percent of cases of acute back pain will fully recover with a week of bed rest, with
vast relief after a day or two. The problem then becomes one of preventing a recurrence
and it is here that yoga proves of great benefit.

Yoga program to eliminate simple backache

These asanas should be practised for 15 to 20 minutes each morning without fail, followed
by 10 or 15 minutes in shavasana. This program is specifically designed to increase the
functional efficiency of the various muscle groups responsible for back pain, and should be
learned under expert guidance:

1. For lower back muscles: ardha shalabhasana, shalabhasana (locust posture),

ushtrasana (camel posture), makarasana (crocodile posture).
2. For shoulders and upper back muscles: dwikonasana (double angle pose),
sarpasana, bhujangasana (cobra posture), majariasana (cat posture).
3. Relaxation in shavasana or advasana with visualisation of tight congested back
muscles relaxing, letting go and flushing with fresh blood, as pranic energy is
visualised flowing into the back muscles in conjunction with breath.

(Note: Full details and illustrations of these postures are contained in Asana Pranayama
Mudra Bandha, a Bihar School of Yoga publication).

Dietary recommendations
Correction of back pain is facilitated when a light vegetarian diet is consumed and excess
weight is removed. Correction of chronic constipation often brings spontaneous remission of
back pain. In this respect the optimal diet consists of whole grains, roti or wholemeal bread,
pulses, vegetables (steamed, boiled or salad), fruits, nuts and juices.

Avoid excessive sugar, milk and dairy products, oil, meat and spices.

Follow this program regularly for One month and then reassess the state of your back and
general health. You will not recognise yourself- body and mind.

[top]

 Satyananda Worldwide
25 August 2016 · 
EATING TO SUPPORT YOUR SADHANA
SWAMI SIVANANDA SARASWATI
A diet that is wholly conducive to the practice of yoga and spiritual progress is called a yogic diet. Diet has an
intimate connection with the mind. Mind is formed out of the subtlest portion of food. The Chhandogya
Upanishad states: “By the purity of food one becomes purified in his inner nature; by the purification of his
inner nature he verily gets memory of the Self; and by the attainment of the memory of the Self, all ties and
attachments are severed.”
Yogic classification of food
Food, according to yoga, is of three kinds: sattwic, rajasic and tamasic. Milk, barley, wheat, cereals, butter,
cheese, tomatoes, honey, dates, fruits, almonds and sugar-candy are all sattwic foodstuffs. They render the
mind pure and calm. Fish, eggs, meat, salt, chillies and asafoetida are rajasic foodstuffs. They excite passion.
Beef, wine, garlic, onions and tobacco are tamasic foodstuffs. They fill the mind with anger, darkness and
inertia. Lord Krishna says to Arjuna in the Bhagavad Gita (17:8–10):
Aayuh sattwabalaarogya-sukha preetivi vardhanaah;
Rasyaah snigdhaah sthiraa hridyaa-aahaaraah saattwikapriyaah.
Foods which increase life, purity, strength, health, joy and cheerfulness, which are oleaginous and savoury,
substantial and agreeable, are dear to sattwic people.
Katvamlalavanaatyushna teekshna rooksha vidaahinah;
Aahaaraa raajasasyeshtaa duhkhashokaamayapradaah.
The foods that are bitter, sour, saline, excessively hot, dry, pungent and burning are liked by the rajasic and are
productive of pain, grief and disease.
Yaatayaamam gatarasam pooti paryushitam cha yat;
Uchchhishtamapi chaamedhyam bhojanam taamasapriyam.
That which is stale, tasteless, putrid, rotten and impure refuse, is the food liked by the tamasic.
Food and yoga
A beginner on the spiritual path should be careful in choosing foodstuff of sattwic nature. Food exercises a vast
influence over the mind. This is evident in everyday life. It is very difficult to control the mind after a heavy,
sumptuous, indigestible, rich meal. Alcohol also causes great excitement of the mind.
Different foods produce different effects on different compartments of the brain. For purposes of meditation,
the food should be light, nutritious and sattwic. However, you should not make sudden changes in anything,
particularly so in matters pertaining to food and drink. Let the change be slow and gradual. The system should
accommodate it without any trouble. Also remember that a yogic student who spends his time wholly in pure
meditation needs very little food, but a yogi who ascends the platform for vigorous, active work requires
abundant, nutritious food.
A vegetarian diet has been acclaimed to be most conducive to spiritual and psychic advancement. Fasting is
not recommended for practitioners of yoga as it produces weakness. However, occasional, mild fasts are highly
beneficial. They will overhaul the system thoroughly, give rest to the stomach and the intestines, and eliminate
uric acid. The timing of meals is also important. In the Shiva Samhita it is said: “Yoga should not be practised
immediately after a meal, nor when one is very hungry. Before beginning the practice, some milk and butter
should be taken.” Yogic students may take one full meal at eleven in the morning, a cup of warm milk in the
morning and half a litre of milk and some fruits at night with much advantage. The night meal should be very
light. If the stomach is overloaded, sleep will supervene and as too much sleep is injurious to yogic practices,
one cannot make any real headway in the path of yoga. Take a half-stomachful of pleasant, wholesome and
sweet food; fill a quarter of the stomach with water and allow the remaining quarter to be free for expansion of
gas. Offer up the act to the Lord. This is mitahara, moderate diet.
Gluttons and epicureans cannot dream of getting success in yoga. Only one who takes a moderate diet can
become a yogi, not others. Lord Krishna says in the Bhagavad Gita (6:16–17):
Naatyashnatastu yogo’sti nachaikaantamanashnatah;
Na chaati swapnasheelasya jaagrato naiva chaarjuna.
Verily yoga is not possible for him who eats too much, nor for him who does not eat at all; nor for him who
sleeps too much, nor for him who is (always) awake, O Arjuna!
Yuktaahaaravihaarasya yuktacheshtasya karmasu;
Yuktaswapnaavabodhasya yogo bhavati duhkhahaa.
Yoga becomes the destroyer of pain for him who is always moderate in eating and recreation (such as walking,
etc.), who is moderate in exertion in actions, who is moderate in sleep and wakefulness.
Yogic diet
The yogic diet is fresh, simple, light, bland, wholesome, easily digestible and nutritious. Milk, fruits, almonds,
butter, sugar-candy, green gram, Bengal gram soaked in water overnight, bread, etc. are all very helpful in
meditation. Thed (a kind of root available in abundance in the Himalayan regions) is very sattwic. Tea and
sugar should be used in moderation. It is better if you can give them up entirely. Dried ginger powder can be
mixed with milk and taken frequently. Indian yogis like this very much. Another health-giving stuff is
myrobalan (cherry plum) of the yellow variety which can be chewed now and then. In the Vagbhata it is
represented as even superior to a nourishing mother. It preserves semen and stops all nocturnal emissions.
Potato, boiled without salt or baked on fire, is also an excellent food for practitioners.
Milk is an ideal food for aspirants. It is a perfect food by itself. A fruit diet also exercises a marvellous
influence on the constitution. This is a natural diet. Fruits are tremendous energy producers. Fruits and milk
help concentration and meditation. Barley, wheat, milk, ghee and honey promote longevity and increase power
and stamina. Fruit juice and sugar-candy dissolved in water are very good drinks. Butter mixed with sugar-
candy and almonds soaked in water overnight will cool the system.
Foods to avoid
All articles that are putrid, stale, decomposed, unclean, twice cooked or kept overnight, should be abandoned.
Yoga Tattwa Upanishad states:
“The proficient in yoga should abandon the food detrimental to the practice of yoga. He should give up salt,
mustard, sour things, hot, pungent or bitter articles, asafoetida, women, emaciation of the body by fasts, etc.
During the early stages of practice, food of milk and ghee is ordained; also food consisting of wheat, green
pulse and red rice is said to favour the progress. Then he will be able to retain his breath as long as he likes. By
thus retaining the breath, kevala kumbhaka (cessation of breath without inhalation and exhalation) is attained.
When kevala kumbhaka is attained by one and thus inhalation and exhalation are dispensed with, there is
nothing unattainable in the three worlds to him.”
Aspirants should avoid all narcotics, coffee, tea, alcohol and smoke that stimulate the senses. Manu, Jesus and
Buddha exhorted people to refrain from using liquors, intoxicants and drugs, as these are toxic in their effects.
No spiritual progress is possible without abandoning them.
Non-vegetarianism
It has been found that meat augments animal passion and decreases intellectual capacity. While it is true that
meat-eating people are physically active and strong, the same cannot be said of their spiritual attainments.
Meat is not at all necessary for the keeping up of perfect health, rigour and vitality. On the contrary, it is highly
harmful to health. It brings in its train a host of ailments such as tape-worm, albuminuria and other diseases of
the kidneys. Besides, killing of animals for food is not advised. Ahimsa (non-injury) is the first virtue that a
spiritual aspirant should try to possess. You should have reverence for life. Lord Jesus says: “Blessed are the
merciful, for they shall obtain mercy.” Mahavira also said: “Regard every living being as yourself and harm no
one.”
Meat-eating and alcoholism are closely allied. The craving for liquor dies a natural death when meats are
withdrawn. Controlling the sexual instinct becomes very difficult in the case of meat eaters. Mark how the
meat-eating tiger and the cow or elephant living on green grass are poles apart. Meat has a direct influence on
the brain. Vegetarians keep up sound health till old age. Even in the West doctors in hospitals put patients on a
regimen of vegetable diet to help them convalesce quickly.
Pythagoras seems to bewail when he says: “Beware, O mortals, of defiling your bodies with sinful food. There
are cereals, there are fruits bending their branches down by their weight, and luxurious grapes on the vines.
There are sweet vegetables and herbs which the fire can render palatable and mellow. Nor are you denied milk,
nor honey or aroma of the thyme flower. The bountiful earth offers you an abundance of pure food and
provides for meals obtainable without slaughter and bloodshed.”
The rule of moderation
In your zeal to follow a yogic regimen, however, do not make much fuss about your diet. You need not
advertise to everyone that you are able to live on a particular form of diet. The observance of such rules is for
your own advancement on the spiritual path and you will not be spiritually benefited by publicizing your
practices.
Live a natural and simple life. Take simple food that is wholly agreeable to your system. You should have your
own menu to suit your constitution. You are yourself the best judge to select a sattwic diet that will aid your
sadhana. You should not have the least craving for any particular diet. Simple, natural, non-stimulating, tissue
building, energy producing, non-alcoholic food and drink will keep the mind calm and pure, and will help the
student of yoga in his practices and in the attainment of the goal of life.