Causes of disease according to ayurveda Samasthiti

Transcription

1 1 Causes of disease according to ayurveda Samasthiti Dialogues Bony and articular structures of the human body vertebral column From an early age Yoga-Sûtra I.1 to 4 The articles were translated and adapted from the Belgian magazine, with the authorization of its editor, Claude Maréchal. Gary Kraftsow of the American Viniyoga Institute ( holds the trademark for Viniyoga in the United States. Alice Lopes and Yoga Theory Applied have been granted permission to use the term Viniyoga. 0

2 Contents CAUSES OF DISEASE ACCORDING TO AYURVEDA BY T. V. ANANTHANARAYANAN...1 The word yoga is used in âyurveda. T. V. Ananthanarayanan explains that yoga may have a particular meaning: the four causes of disease. SAMASTHITI BY CLAUDE MARÉCHAL...4 This article presents samasthiti, ûrdhva mukha samasthiti and adho mukha samasthiti. DIALOGUES BY TKV DESIKACHAR...9 Desikachar has a meeting with two doctors, Mrs. Latha and Mr. Kumar; they came to see him. BONY AND ARTICULAR STRUCTURES OF THE HUMAN BODY BY LAURENCE MAMAN...10 We are going to dedicate two articles to the study of the bony and articular structures of the human body. In this first article, the author essentially describes the vertebral column. In the second one, she will present the pelvic girdle and the pectoral girdle. We will see the conclusions of this study in relation to yoga practice. FROM AN EARLY AGE BY TKV DESIKACHAR...17 Yoga for children still is controversial in Occident. Some people think that this practice may affect the mental and physical development of children. Others are cautious about making children practice yoga during puberty. In the extreme, some are afraid that the yoga may calm children to a point so that they wouldn t care for their studies anymore. YOGA-SÛTRA...19 We are starting to publish the comments on yoga-sûtra by Professor Krishnamacharya. In the presentation, Desikachar clarifies certain points related to the Sanskrit text written by his father and he answers questions 1

3 CAUSES OF DISEASE ACCORDING TO AYURVEDA The word yoga is used in âyurveda. T. V. Ananthanarayanan explains that yoga may have a particular meaning: the four causes of disease. BY T. V. ANANTHANARAYANAN The science of âyurveda 1 considers that the man is composed by five bhûta 2 and cetana-shakti 3. The essential base of the body, senses and mind is a combination of these basic elements. Living and learning demands a contact between the senses and the object. The mind is aligned with the senses. In âyurveda this action consisting in the establishment of the contact with the exterior objects is called yoga. This contact with the exterior is continuous and inevitable. Although we can direct it, using the mind, it is constantly happening with a very quickly changing world. Consequently yoga or the act of relating with the world is the basic fact of life. The quality of this relation may lead to a healthy life and well-being or to its opposite. 1 Âyurveda: tradicional medicine of India. 2 Bhûta: gross elements that form the dense objects of the universe. 3 Cetana shakti: power of consciousness. 2 This contact, the conscience of this contact transmitted by cetana-shakti, the lucidity and the intensity of this force influence the flow of prâna-shakti 4. So, in âyurveda many of the functions that now are treated as cerebral functions are seen as a consequence of the lucidity of cetana-shakti and of its right and constant flow in the body by the means of the movement of prâna. This means that the ability to think clearly, to understand, to remember and other similar activities depends on the force and the flow of prâna-shakti. The strength and the correct functioning of the different parts of the body also depend on prâna-shakti. In order to keep all this at the level of optimum functioning, we are supposed to be aware of the quality of touching that is implied in our contact with the exterior world. For example, to be able to tell the difference in texture of different things, we have to use the sense of touching; to tell the difference between shapes we have 4 Prâna shakti: power of the energy

4 to use sight. An inadequate use of these senses would destroy their sensitivity; this would change their functioning and their health. An inadequate use implies using them incorrectly, or excessively, or not enough, or not at all. The words used for this in âyurveda are: mithyâ-yoga: incorrect relation ati-yoga: excessive relation hîna-yoga: insufficient relation a-yoga: absent relation Let s have a more detailed look at this, in relation to sound and hearing. The fact of hearing scaring and disturbing sounds is an incorrect use of the ears. Listening with a lot of tension very weak sounds is an insufficient use. Listening for a long time very loud sounds is an excessive use of the senses. Closing ears to the hearing of sounds is an absence of their use. No matter what kind of inadequate use will disturb the flow of prâna in the hearing sense and ultimately will lead to disease. This may extend to other senses: sight, smell, touch, etc. Health may be affected by inadequate attitudes that we adopt in relation to non tangible things like generosity. To be excessively anxious to give to the others, or being extremely possessive, or being charitable to the wrong person, or in a way that makes us unhappy are also examples of an incorrect contact with the world. Therefore the underlying theme is the kind of answer given by the person in the action of relating to the world. Health and well-being depend on the quality (or lack of quality) of this answer. So âyurveda presents the mind and its features as the main cause of disease. It presents lucidity or deep reflection as a desirable quality. One s action should convey trust due to this lucidity and the memory of similar experiences. We should not be taken by a superficial knowledge of things. Before acting, we should be aware of the context where we are. We should be happy with the fair yield of the actions and not be greedy. We should not be oblivious, or lazy. An action that is born of envy, a need of status, fear, anger, greed, blind needs, etc. disturbs the flow of prâna. This is the cause of the lack of lucidity; it leads to a growing obstinacy in life. Although the mind is the source of action, the experience of pain and pleasure happens through the body. Therefore the effects of the action often appear as a problem in the functioning of the body. 3 So âyurveda develops a model of human actions that lead to health or to disease. In the manifested world, all these actions imply the contact of the senses or the body with things in the world. The understanding of the quality of this contact becomes the base that allows the maintenance of the fair flow of prâna in the body. Thus it is advisable to develop a detached attitude in our experience of the world. This absence of craving and the impulse it creates to engage in the pursuit of pleasure allows clearness in perception and a balanced experience of the world. We do not use the body wrongly, so we have good health. Suggestions to have a positive relation with the world include among other things: reading texts, developing the quality of discrimination between positive and negative, being among high quality people, engaging to a pleasant and satisfying work, not being possessive or greedy, having a mind free of distortions. It is interesting to find out that many of these ideas relate in a relevant way to the modern work world. Simplicity and the direct nature of the suggestions make us aware of the study of what we can accomplish when we start taking the responsibility of our lives. The source of the ideas developed in this article is the chapter named vimânasthâna 5 in caraka samhitâ 6 and the interpretation given by Professor T. Krishnamacharya. 5 Vimânasthâna: One of the parts of Caraka samhitâ. 6 Caraka samhitâ: Ancient treaty of âyurveda.

5 SAMASTHITI This article presents samasthiti, ûrdhva mukha samasthiti and adho mukha samasthiti. BY CLAUDE MARÉCHAL SAMASTHITI 3. The scheme A. The concept of the pose 1. Name sthiti: stay, situation, state, position, to keep This noun is also used in the sense of stop, holding. It derives from the verb sthâ that means to stand, to stand firmly, to stop, to take place. The adjective sama before sthiti adds a sense of unity, gathering and balance. sama: the same, equal; such as, similar to, identical, united, flat, at the same level, parallel. 2. Definitions and characteristics Samasthiti means a standing, fixed, stable and well balanced posture. The pose is upright; the feet are together or slightly apart. Samasthiti is a «seek of balance», in the lateral and anterior-posterior sense, as well as low/high. It is particularly interesting to observe the relative position of the different segments of the body and harmoniously align them in a plan that is perpendicular to the ground (head, chest, pelvis, knees and feet). The aim of this exercise is to find out the standing position, which is as upright, stable and comfortable as possible Natural elongation of the curvatures of the spine without exaggeration. 4. Delineation of jâlandhara bandha for the starting of the other standing postures. (Jâlandhara bandha: stretched nape, chin close to the chest). 5. The feet are parallel, together or slightly apart. 6. The lower limbs are straight. Notes: This delineation of jâlandhara bandha slightly flattens the cervical curvature and softly stretches the vertebral axis. This pose does not have any other particular holding apart from this one. Samasthiti should remain a neutral position, something very natural. There is no movement but the posture is not tense. The yogi will use breathing to upright the back and to look for a straighter and stable attitude. 4

6 B. Vinyâsa Samasthiti is the normal starting and ending position for all the other standing postures. Example of a dynamic exercise: Fig.1 : Samasthiti with feet slightly apart: it may be useful as the starting position to certain «modified» forward bending poses (modifications of uttânâsana). Fig.2 : Possible starting position for utthita trikonâsana, for example. Fig.3 : Possible starting position for prasârita pâda uttânâsana, for example. F - Indications, examples of application and bhâvana C. Pratikriyâsana Samasthiti is a neutral position and so we don t assign it any particular counter-pose. Nevertheless we could admit a relaxation in a laying down position, or in a folded position, as a counter-pose after a long time in samasthiti. D. Breathing In the standing posture samasthiti, the slow, deep and well led breathing provokes a natural, comfortable and very natural vertebral straightening. In a well led breathing, the inhale corresponds to the thoracic expansion; it is felt as a movement from top to bottom. The exhale corresponds to a sustained attention to the abdomen and a movement in the opposite direction, from bottom to top. We ll come back to this kind of breathing. It is primordial in the practice of prânâyâma and it is a means to keep almost always the bust straight, with a minimum of effort. E. Variations and Modifications The distance between the feet may vary; it can be very large and in that case it would be the starting position for postures like the triangle, for example (Fig.1, 2, 3) The position in Fig. 1 (feet slightly apart, with a distance between them equal to the width of the pelvis) allows a very refined observation of the sensations in the joints at the level of the hips. With a regular and attentive practice, this may give you useful information about the static of the body. It may also reveal muscular tensions, or defects that we may try to correct with a suitable practice. For a yoga teacher, samasthiti is an essential posture, because it may give a lot of interesting information about the student. This is very clear when the teacher invites the student to keep this posture for several minutes, trying to relax. The most characteristic defaults of the static will appear quite quickly. Two experiences: Experience A 5

7 mukha : mouth, snout, bill, face, figure, forehead Experience B 2. Definitions and characteristics This is a posture lying on the back. Ultimately it is a posture different from samasthiti, but it presents some of its characteristics (stability, immobility, search of unity and balance). 3. The scheme 1. Body, trunk and limbs straight. 2. Upper limbs by the side of the body, on the floor, lower limbs straight and together. Note: Not as in the standing position, here the head is kept in a more natural position. B. Vinyâsa Ûrdhva mukha samasthiti is the normal starting and ending position of all the postures lying on the back. Example of a dynamic exercise: Experiences A and B are meant to appreciate samasthiti before and after two series of different exercises. Here samasthiti may be revealing for the practitioner as well as for an exterior observer. URDHVA MUKHA SAMASTHITI A. The concept of the pose 1. Name ûrdhva: upwards, elevated, high 6 Notes: This posture should not be neglected in the execution of the «vinyâsa» of the other lying postures. It is different from the pose for relaxation; it is a tonic position that makes the transition before and after the action. It would be sensible to take one or two deep breaths in ûrdhva mukha samasthiti before starting the movement leading to another posture. The same thing may be interesting after the execution of a posture, before complete relaxing. C. Pratikriyâsana Ûrdhva mukha samasthiti should be considered as a neutral position and so it does not need a counter posture.

8 D. Breathing Sometimes deep rhythmic breathing exercises can t be done in a sitting position. When this is the case, we choose this posture to replace the sitting one and most of the time we use a variation of the posture, with the knees bended and the feet on the floor. ADHO MUKHA SAMASTHITI This posture lying on the back most of the times is very good for the elongation of the breath. E. & F. Variations and Modifications / Examples of application and bhâvana The most interesting modified position is the one where the lower limbs are bent and the feet are on the floor at a certain distance from the buttocks. Notes: this position is specially recommended to all those who suffer from a pathologic lumbar curvature. This exercise together with a long rhythmic breathing may successfully be used several times in the same sequence. Small adjustments, such as a small pillow under the head or nape can be used for the execution of breathing exercises in lying on the back position. Example of a practical experience: A. The concept of the pose 1. Name adho : turned downwards mukha : mouth, snout, bill, face, figure, forehead 2. Definitions and characteristics This is a posture lying on the anterior face of the body. It is identical to the standing posture and the lying on the back posture. It is a tonic static posture; the muscles in the back of the body are ready for action. It is a starting position: the transition between a completely relaxed pose and exercises of back bending. Notes: Back bending postures are postures like the cobra, grasshopper or bow pose. The feet are together and the legs are placed in a position similar to the standing one. This straightens the lower limbs; the knees don t touch the floor anymore. All the body is ready for action, especially an action implying the posterior muscles of the trunk. The forehead is on the floor, provoking a slight stretch in the nape, a little bit like in standing samasthiti (light jâlandhara bandha). 3. The scheme 7

9 B. Vinyâsa Adho mukha samasthiti is the normal starting and returning position for all a series of back bending postures. Example of an application: extension followed by a slight bending of the lower limbs. Notes: In this example we have a combination of adho mukha samasthiti and bhujangâsana (cobra); the bust rises from the ground and the arms open to the sides, to the level of the shoulders; the head also rises and the chin is lifted up and ahead. C. Pratikriyâsana As the two preceding poses, adho mukha samasthiti is a neutral position and doesn t need a particular counterpose. D. Breathing Unlikely the posture lying on the back (which eases the amplitude of the breathing) this position lying on the belly hinders the inhaling movement of thoracic and abdominal expansion. It makes breathing more difficult. More, the fact of having the nose close to the floor does not constitute the ideal situation for the practice of deep breathing exercises in good conditions. So adho mukha samasthiti is essentially a starting position. Bhâvana: Keeping lungs empty, smoothly contract the muscles of the lower limbs; they will get tense and the knees will lift from the floor (b). Inhaling, take a cobra pose, in a moderate way; keep the head straight. Keep the pose with full lungs (c); Exhaling put the front on the floor (b). During the following retention with empty lungs, relax the tension in the lower limbs; let the knees touch the floor smoothly. Wait 2 seconds, contract the legs again and restart Breathing rhythm: E. & F. Variations and Modifications / Examples of application and bhâvana There are few variations of this posture, except at the level of the lower limbs; they may be more or less contracted. Keeping them tense creates the conditions for a muscular work that protects the body in applications of back bending postures. Let s take the example of a practical experience with this pose; during a holding of the breath with empty lungs, we ll pay a particular attention to a movement of 8

10 DIALOGUES Desikachar has a meeting with two doctors, Mrs. Latha and Mr. Kumar; they came to see him. - Sir, we came to see you to learn about your yoga classes. - Who sent you? - Your student, Dr. Stanley. - I m sure he has already told you everything about us. - But we want to dissipate certain doubts. - What is your specialty? - Dr. Kumar is a cardiologist and I work in the emergency service. - What are your doubts, Dr.? - My name is Dr. Latha. I wish very much to practice hatha-yoga, but I am married. Do I need to practice sexual abstinence to learn hatha-yoga and to practice it? - Where did you get that idea, Dr. Latha? I am sure Dr. Stanley didn t tell you that. - No, it was not him. But I read that it is not advisable to practice hatha yoga unless you respect brahmacharya 7. - Listen to me, Dr. Latha, most of my staff is married. My master had six children, I am one of them. You are an expert in human physiology. In this case, what could be the relation between continence and the practice of a few exercises? - Hatha yoga is something else, sir. - I think you know what we teach: âsana and prânâyâma - poses and breathing exercises. Would you have come here for something else? I suppose you are thinking of âsana and prânâyâma when you talk about hatha yoga. We all practice them keeping a normal married life. Do you see anything weird in me, Dr.? - I am going to talk to my husband and if he is convinced it is possible, I ll come back to see you But my colleague has other questions. - What are your doubts, Dr. Kumar? - May I practice that hatha yoga and raja yoga at the same time? - Please define raja yoga, Dr. Kumar. BY TKV DESIKACHAR - I am a member of the Association of Paramahamsa Yogananda, author of the famous «Autobiography of a Yogi». I intend to be initiated to their way of kriya yoga. - And how is that exactly? - It is something related to the energy. They are going to initiate us to certain special techniques of meditation. - What else do you do? - I am a green belt in karate, each day I run, and I swim when I can find time to do it. - You opened a clinic, didn t you? - I am looking for a place. There is so much competition in that field, sir. - Well, if you can do all that and your medical practice, why worry about hatha yoga? - I am afraid hatha yoga and raja yoga are antagonists. - In what way? - The flow of energy in sushumnâ 8 may be interrupted if you don t practice hatha yoga correctly. - Do you mean you are looking for the perfect teacher? Why not, Dr. Kumar? - I was told you are one of the most competent. - In that case why don t you let us take care of you? I believe you wish your clients to trust you - But I am very serious about raja yoga. I must be initiated by the Masters, because spiritually I belong to them. - It is very easy, Dr. Kumar. Go see your master and tell him about us. If he is ok with it, come to see us. - I am afraid he will be mad if he knows I came to see you. Do you know him, sir? Please, I beg you, never tell him I came to see you. - God help you, Dr. Kumar! 7 Brahmacharya: sexual continence or abstinence 9 8 Sushumnâ: one of the main nadi or subtle duct.

11 BONY AND ARTICULAR STRUCTURES OF THE HUMAN BODY We are going to dedicate two articles to the study of the bony and articular structures of the human body. In this first article, the author essentially describes the vertebral column. In the second one, she will present the pelvic girdle and the pectoral girdle. We will see the conclusions of this study in relation to yoga practice. BY LAURENCE MAMAN During the evolution of life in our planet, the development of vertebrae points to a great balance between consistency and mobility. Animals living inside a carapace are protected but they become heavy and not very agile. Vertebrae are in the interior of the body. They give it the solidity that supports it; this axis is the vertebral column. These characteristics remain until modern man. Thanks to a bony skeleton (vertebral column supporting the trunk and the head, pelvic and pectoral girdles linked to the bones of the limbs), we stand and move in the world. We move because the bones of the skeleton are articulated. Now imagine a tin soldier. Its completely rigid structure assures it a big stability. On its feet it will not fall by itself. If we give it an articulation at the level of the ankles, it will be able to bend forward. To avoid it falling on its nose, we will have to apply a spring at the back. If we articulate its knees allowing them to bend backwards, a spring has to be placed at the anterior face of the knees. Otherwise, everything at an upper level could fall and so on. This simple example reminds us that our bony rigid structure allows us to move because it is composed of articulated elements. The shape of these articulations allows movements oriented in one or another sense. A. Recall of basic elements: 1. Structure of the tissues that build the body The connective tissue is considered to be the linking element between several other tissues with more 10 specific functions. However, all the tissues mentioned here may be considered different kinds of connective tissue. Basically it is formed by a homogeneous ground substance, which is reinforced with fibers. It makes the connection between the cells that are inside this substance. a. When the dense fibers predominate, the connective tissue has a role of holding. That happens in the articular capsules that wrap joints, keeping their stability. It is also the case of the ligaments (reinforcing capsules), fascia (around muscles) and tendons (linking muscles to the bones where they are inserted). b. Cartilage constitutes almost all the embryonic skeleton. In an adult we ll find it in the extremities of the bones, where it acts as a protective pad.

12 Fibrocartilage constitutes intervetebral discs and other «discs» that complete other joints, like the knees joints. Cartilage has certain elasticity but its ground substance is rich in calcium salts, making it more solid. c. Bones are formed by the addiction of certain elements to the cartilage ground substance, giving it still more hardness; these elements are mainly calcium and phosphor salts. In the context of movement, we should enlarge the notion of articulation: it also concerns the game of the muscles that cover a joint or attach to it. B. The framework of the human body (part I) This draft of the longitudinal section of a long bone will bring enough memories. Note that this long bone is not only an element of the skeleton but it also shelters the bone marrow in its interior; this organ is essential for the production of blood cells. 2. Structure of the joints Usually a joint is defined as the zone where two bone surfaces connect. a. Certain joints don t move much; it is the case of the sutures between the bones of the skull; they connect by a dense fibrous tissue. b. At the level of the vertebral column, the bodies of the vertebrae connect by fibrocartilage discs. This connection is reinforced with ligaments. Movements still are of small amplitude. This is also the case of the pubic symphsis. c. The most common are synovial joints, which allow more mobility. The connecting extremities of the bones are kept in place by a capsule and ligaments. The synovial membrane coating the interior of the capsule produces a lubricant liquid. The elbows, hips (among others) correspond to this model. 11

13 The vertebral column 1. Global presentation The term «rachis» may be used to designate in a wider way than vertebral column a set of bony, cartilaginous and ligament structures. The 24 vertebrae are prolonged down with the sacrum and the coccyx; they separate from each other with fibrocartilage discs. In a structural plan it is not correct to split the discs and vertebrae into completely distinct elements. They form a unit. In a harmonious body, the spine distributes and balances the weight more than supports it. The pole of a tent assures the adequate spatial balance between the two sides, but does not support all the weight of the tent; the same way, the spine keeps in balance the muscle and fiber structures in each side. So we can see three functions of the rachis: it carries part of the weight of the head and the trunk; it distributes this weight; it protects the spinal cord. A developing child raises the head to see what is ahead; then the child lifts the trunk to remain standing. Cervical and lumbar curvatures are formed this way, and so they are called «secondary» curvatures. At this level, the anterior part of the discs become thicker, but the superior and inferior faces of the vertebrae remain parallel. At the lumbar level, discs are clearly thicker than in the thoracic level. This assures a greater mobility to the lumbar column; ribs also obstruct the possibilities of movement of the thoracic rachis. All this being said, if we want to reduce (or accentuate) the importance of the column curvatures, we have to act first of all on the secondary curvatures (lumbar and cervical); it is much easier to modify them. In pathology, side by side with kyphosis and lordosis, we often find scoliosis. True scoliosis associates a lateral tilt with the rotation of some sequential vertebrae. When this happens at the thoracic level, the rotation associated with the ribs may have the appearance of a «hump». 2. The structure of the basic elements of the rachis The vertebra The elements that constitute the vertebrae assure the triple function of the vertebral column. The spine has four curvatures. Two of them (thoracic and sacrum) are convex; if they are too pronounced they are called kyphosis. The other two (cervical and lumbar) are concave; if they are too pronounced they are called lordosis. The thoracic curvature is a «primary» one; it is what is left from the rachis of the fetus, which is convex. The anterior part of the discs and vertebrae remained thinner. The body of the vertebra assures the function of supporting the weight. It constitutes about one half of the volume of the vertebra. It is located in the anterior part of the vertebra. 12

14 The vertebral arch constitutes the bony canal in which the spinal cord is protected. In the story of the embryonic development, it is formed slower than the body of the vertebra. The function of sharing the tensions is assured by the last vertebral elements to take their final shape: different «processes» take form according to the motor development of the baby. There are four articular processes in each vertebra: two superior ones and two inferior ones. Their facets are the means of articulation between two overlapping vertebrae. They prevent random sliding of one over the other. According to the level in the spine, they have different orientations that define the possible movements at each level. The spinous processes (in the back) and the transverse processes (on the sides) are the attaching points of the muscles that allow straightening and elongation of the trunk. The intervertebral disc These discs constitute 1/4 to 1/5 of the structure of the spine. They are situated between each vertebral body. They are formed by fibro cartilage as we can see in the next figure: The centre of the disc is called nucleus pulposus. It is slightly soft, in particular at the beginning of life. It is involved and protected by a fibrous tissue, the anulus fibrosus; this is a resistant fibro cartilage that intersects structures at the sides of the vertebral body. As the years go by, the nucleus pulposus also becomes fibro cartilage, provoking a loss of mobility. This is reinforced by the reduction of the percentage of water contained in the disc. A good hydration of the discs is very important to keep them as elastic as possible. So, it is important to absorb enough liquid every day. Exercises of flexion and straightening of the spine are equally important; they act as pumps that intensify blood income with nutrients and oxygen to the discs. It is because the disc looses fluids during the day that it is thinner at night. The nucleus is considered as an essential element of support of the weight, at the level of the disc. Its position is not completely central; it varies along the levels of the spine. It goes a little back in the lumbar area. 13

15 Usually the nucleus moves forward when the spine bends back and it moves backwards with forward bending; it moves sideways in the side bends. The ways of connection between vertebrae Apart from the disc which forms a kind of structural unity with the vertebra, there are a series of ligaments that connect the vertebral bodies, laminas, spinous processes and transverse processes. The posterior longitudinal ligament passing behind the bodies of the vertebrae is easily torn. It is not very much fixed to the bodies of the vertebrae and discs. That is one of the reasons why most of the herniation of the discs is posterior. This ligament is stressed with intensive forward flections. As we will see later, muscles are surely very important elements for the stability of the spine, too. Mechanism of the herniation of a disc When the disc is weakened, maybe because of a great pressure during years, any bad movement or too intense effort may displace the nucleus to an anomalous position. It may become protruding in relation to the normal shape of the disc. If the person is young, most of the times the elasticity of the anulus allows the return of the nucleus to its normal place. But with age, the fibro cartilage dries off and the fibers can separate and allow the nucleus to stay salient. That is how a herniated disc forms. Most of the times, the nucleus becomes salient in the back and it may compress the spinal cord. Often the nervous roots leaving the spinal cord at this level become compressed. Its results are several problems: pain, sensory problems, and motor problems. Generally this happens in the lumbar area. The usual mechanism is as follows: after a forward bending a bit too intense, many times in order to lift an object, we get up too quickly. The nucleus had moved backwards because of the forward bending. The space between the two vertebrae around the disc increases more as the forward bending is more important. If we are holding something heavy, the pressure on the disc is bigger. When the raising is fast, the nucleus is caught in the back: the fibers of the anulus and of the ligament allow it to stay out. That is why, in case of discal fragility, it is wise: in everyday life, to avoid bending forward with the legs straight. A slight flexion of the knees limits the intensity of the lumbar stretch. We find this in yoga practice, where we prefer to bend the knees in postures like: to lift a weight starting in the squatting position instead of having the knees straight: The danger is much smaller in this case; the legs share the weight much more with the back. to avoid lifting up suddenly: as in yoga practice, slow movements reduce the risk for the discs. We noticed that stiff back muscles weaken the discs and favor a hyper pressure on them. The progressive stretching of the back of the body, along with a good tonicity, is very desirable. 3. The movements of the spine Let s remember the different possible movements at this level: Forward bending is the movement that inclines the spine forward; extension or back bending is the movement that inclines the spine backwards. Side bending can be done to the left or to the right. The same happens with rotations around the longitudinal axe There is the possibility of an elongation movement: the spine can stretch upwards by reduction of its curvatures. Each stage of the spine presents special features in its structure, producing differences in the movement There are differences between the distinct stages of the spine (see previous draft): The size of the vertebral bodies increases from the cervical vertebrae to the lumbar vertebrae; The orientation of the surfaces of the articular processes; The orientation of the spinous processes; The thickness of the intervertebral discs increases from the dorsal level to the lumbar level. So: 14

16 At the cervical level, we can see four types of vertebrae: C1 or atlas, flat; C2, or axis; the atlas fits the axis in the same way a ring fits a finger. That allows us to turn the head without necessarily moving the rest of the neck and the shoulders. C2 presents an upwards tooth shaped process, the pivot of rotation movements. A very small modification in the articulation of these two vertebrae results in a limitation of the amplitude of the movements. From C3 to C6 vertebrae are simpler, more like the vertebra-type. The spinous processes are oblique downwards, protecting against the danger of hyper back bending. The orientation of the articular processes makes movements of rotation and side bending of the neck to be always associated. In forward bending the cervical curvature may disappear. In general, mobility of cervical spine is wide, especially in rotations (most of all because of C1 and C2). C7 makes the transition to the thoracic spine. Its spinous process is clearly longer than the preceding ones; we can feel it; it is prominent in relation to those above and beneath. At the thoracic level, a couple of ribs is linked to each vertebral segment. This constitutes the chest. The vertebral bodies become larger as we go down towards the lumbar level. Their shape changes too. The orientation of the articular processes strongly limits the movements of forward and backwards bending; the same way, the deep inclination of the spinous processes limits the backwards bending. In this sense, the thoracic spine, particularly where the heart nerves leave, is protected from damages caused by excessive movements. Nevertheless, vertebrae linking to the other levels of the spine have a different shape, allowing more mobility. It is the case of T1 and especially T12, around which movements of forward and backwards bending of the trunk are performed. This is the reason why fractures due to compression of the vertebral body, or due to ripping of the spinous process are more frequent in this vertebra than anywhere else in the spine. Nevertheless this hinge between T12 and L1 is the part of the spine where the rotation movements are more limited or inexistent. At the thoracic level, less than at the cervical level, movements of side bending are usually associated to movements of rotation. At the lumbar level, we find a heavier structure, which main role is to support the weight. Here the spinous processes and the transverse processes are almost horizontal. Several solid muscles attach to these processes. The balance in the action of these muscles ensures a good position of the lumbar spine. L3 has a more developed vertebral arch, because this vertebra is important for the insertion of relevant muscles. The movements of rotation are weak, but those of forward and backwards bending have good amplitude. In a complete forward bending the lumbar curvature usually disappears. Side bending is moderate, except at the level of L5 S1, where it is practically inexistent. Forward bending Backward bending Rotation Side bending Atlas-Axis Cervical vertebrae always associated ++ (all together) 60 to to to each side Thoracic vertebrae at least from one extreme to the other Lumbar vertebrae to to to 30 associated + 20 to each side to 15 at most 20 to 35 to each side 15

17 Application to some yoga poses The three poses represented here allow us to observe the extent of the possibilities of the spine. Two of the poses show the amplitude of the movements of the spine in forward and backwards bending. In the pose of maximum back bending, the movement is done mainly at the cervical and lumbar levels. The thoracic spine just has its curvature erased. The back bending becomes more intense at the level of the transition of the thoracic level to the lumbar level. In the pose of forward bending, the lumbar spine and the transition to the thoracic spine are particularly implied. The lumbar curvature disappears. The thoracic spine presents a slightly accentuation of its natural curvature. In this drawing the cervical spine remains in back bending: this would be reduced if the front would lie on the lower limbs, instead of the chin. Many elements could be analyzed, related to these two extreme poses: what happens at the level of the shoulders and of the hips, for example; what groups of muscles are working, etc. We will see these aspects later and we will relate them to some other poses closer to those that we usually practice. In the sitting pose the trunk is vertical. It illustrates the perfect balance attainable by the spine that is the axis of the body. 16

18 FROM AN EARLY AGE Yoga for children still is controversial in Occident. Some people think that this practice may affect the mental and physical development of children. Others are cautious about making children practice yoga during puberty. In the extreme, some are afraid that the yoga may calm children to a point so that they wouldn t care for their studies anymore. BY TKV DESIKACHAR Centuries ago, Nâthamuni (a yogin from the south of India) in his book «Yoga-Rahasya» had already said: «It is possible to categorize yoga according to the age of people. For the stage of growing, srishti-krama is ideal for children. We have to teach them everything that can support their development: âsana that build and reinforce the body, energy, confidence and understanding of the world.» Ancient masters gave names of birds, animals, savants and heroes to the poses, to imbue children with their cultural heritage. Teachers also told stories, such as the one about Vasishtha when they were teaching vasishthâsana (fig. 1) or about king Bhagîratha when teaching bhagîrathâsana (fig. 2). Children are more interested in poses like natarâjâsana (fig. 3) than in simple ones, because they see them as challenges. Physical exercises demanding strength, balance and coordination should constitute the essential core of classes for children. When we were children, my father and teacher, Shri T. Krishnamacharya, very often told us to take difficult poses on his feet, while he was lying on his back and his legs were vertical. From there, he would take sarvângâsana (fig. 4), putting his feet above his head, even if one of us still was there. When my elder son was six years old, he would take the headstand pose on his grandfather s knees. Then my father would tell him to repeat a mantra in that position. Once I was watching his lesson and I asked my father why he taught children on his knees or feet. He didn t 17

19 give me a straight answer. After the lesson my son unexpectedly asked me «Why did you come, daddy? Are you going to take me to the beach?» My father told me to teach my son the headstand pose. I manage to make him stay a few seconds in the pose but after that he stood up and asked me to go to the beach. Then my father said: «Did you notice how he was, while in the headstand pose on my knees, for several minutes? He hadn t even noticed you. By nature, children are capricious. They need a different strategy in order to enjoy yoga. To like it, we need to make it a challenge and it reassures them. That is why I teach your son on my feet or on my knees. He knows I will take care of him. And the chanting attracts his mind». My father made a list of the different characteristics of yoga teaching to children: to teach them from an early age; to encourage them to find out their own poses, to show them a plane and ask them to copy it, for example; to create new challenges, to change the lesson each day; to use sequences of poses that make them think each time; to teach them in small groups and to encourage them sportive competing; not to criticize them if they make mistakes; to use chanting to breath well while practicing poses; to be very attentive to the lesser health problem; to remember that whatever we teach them when they are young, it will influence them in the future. That is why we have to pay attention to every word. About the controversies on yoga for children, this is what we should say: «If our children can practice sports, such as cricket, in the sun and have fun with it, why couldn t they practice yoga that is a healthier activity?» By now, children have few physical activities. They can hardly make exercises and they are each time stiffer and sicker. How many of them can touch their toes? If they are limited while they are young, imagine how they will be later. We should encourage our children to practice poses in such a way that it becomes a habit. More than ever, nowadays balanced exercises are needed. Children who practice yoga don t risk health problems; the others do. 18

20 YOGA-SÛTRA We are starting to publish the comments on yoga-sûtra by Professor Krishnamacharya. In the presentation, Desikachar clarifies certain points related to the Sanskrit text written by his father and he answers questions. (This article is the transcription of a meeting of several people with Desikachar). Desikachar: You should not consider these meetings like conferences. In this context, I am like you: a mere 19 attendant. The base of our discussions is the Sanskrit comments dictated by my father. Prabhakar translated it into English and you have read it. I ll invite you to ask questions in a moment. Not only in this group, but also in future meetings, it may happen to be present people who have studied the treaty of Patanjali for several years; they may have no questions to ask. Nevertheless I would like them to ask any questions that may clarify our readers about the subject. I am going to start by telling you how we accomplished this project of comments on yoga-sûtra by T. Krishnamacharya. I think that among all ancient texts yoga-sûtra is the most commented, not only in Sanskrit but in other languages as well. I had several opportunities to explain this text but nevertheless I always felt something was missing: the transmission my father would do of his experience, through yoga-sûtra. That is how one day I asked him to fill in that blank. I asked him not to take into account what other commentators had understood or wanted to transmit via this text. I suggested him to make his comments in Sanskrit, the language of yoga-sûtra. There will be many Sanskrit experts explaining them with their linguistic knowledge. But there will be many yoga experts being able of doing it too; their base will be the knowledge of

21 yoga, in Sanskrit or any other language. Nevertheless Krishnamacharya is unique for two reasons: on the one hand he practices yoga, each aspect according to his own understanding of the subject; on the other hand his skills allow him to present his comments in Sanskrit. I am very happy he accepted my demand. That is how we formed a little group. For each aphorism he dictates its explanation in Sanskrit, sometimes as prose, others as poems. Not only he dictates but he explains as well (as far as it is possible to explain these marvelous Sanskrit comments). It is very striking the non literal aspect of his comment. In other words, we don t find a Sanskrit word for «yogah», another for «citta», or another for «nirodhah». Based on the aphorism he transmits the message he wants to pass and that is relevant for that aphorism. He never uses notes or prepares for it; he just closes his eyes and he tells us to take note - and that is what we do. Latter he asks us to read it and he gives his approval. When we look at his comments on yoga-sûtra, Yogavalli as he calls them, we face certain problems. Only he can comment based on his experience; he explained it to us, not in English but in Tamil, and our interpretation of his Tamil is always colored by our projections. It is important that the reader knows our analysis has our limitations as an obstacle. There is a pertinent question: The ancient system of education is different from the modern one; we always have a note book, we write everything on paper, we record, etc. It was not so for him. He closes his eyes and he quotes, he analyzes the words without consulting a dictionary, he explains the words grammatically. References to grammars, sometimes to ancient texts, sometimes to Râmâyana and very often to the upanishad, all that comes from his memory. Not only he quotes, but he says the chapter and the exact number of the aphorism or the verse. If I had to do the same work, I would need an enormous number of books, dictionaries, etc. He has all that in himself. Don t you think it is amazing? B: Yes, we lost contact with that kind of oral tradition where you learn a text by heart before understanding it intellectually, and then live it. D: I am going to explain you something else about the aphorisms, about their translation. Many books or courses have been written about the treaty of Patanjali. Some of them analyze the words one by one, trying to translate them separately, dissecting the text. This way of proceeding may be interesting, but unfortunately it can also confuse instead of helping understanding the text. Why? Because literally translating the aphorisms is nothing but a series of words glued together, in sentences that very often lack of consistency. The ancient way of exposing was not translating them into a new language; it was mainly making the student grasp the sense of the aphorism. In this case, the Sanskrit text is just a reminder, a mnemonic that the teacher is not going to translate textually. He is going to use it to develop the idea or the sense of the aphorism. He will explain these notions, sometimes even without referring to any word of the aphorism. The important is to give a teaching that is adapted to the level of understanding of the student. I am going to give you an example: we are preparing a work for which we need the presence and collaboration of one of our friends. This person has just sent us a telegram with one only word: «Ok». This «Ok» is exactly like an aphorism. We can translate it literally as «I agree», as it is done for the aphorisms in certain books. But we can also translate it with the sense the author wanted to transmit. In this context that interests us, this «Ok» means: «This is François; I received your long letter. According to your suggestions, I did what was necessary. So I had to cancel or postpone some previous engagements. But now everything is right; the dates you proposed are fine. So from now on you can count on me». As you can see, here we don t hear the literal translation of the word «Ok». But we replaced it by everything the word may mean when used by his author. We find a way to make the message understood by those who are supposed to receive it. S: I wonder if the comments of Professor T. Krishnamacharya have always been the same, or if his interpretation has evolved. Does he adapt his comments to people and circumstances? D: In 1966, I said to my father: «Father, I would like to study the yoga-sûtra of Patanjali, apart from Hinduism. So don t pull me to share your philosophy using this course as an excuse. I would like this to be very clear. Can you do it?». He agreed. This is how he did it: he taught me aphorism after aphorism, carefully avoiding references to the upanishad or vedânta. When he arrived on I.23 he told me that Patanjali proposed praying as a means of the realization of yoga; but he said that there were other ways that would be proposed later. 20

22 After this I deepened my studies. I asked him to explain me the comments of Vyâsa too. Later I asked him questions about bhakti - the devotion, a desirable element. I said: «Father, can you explain yoga-sûtra to me in such a way that I can understand what devotion is?» And he did it. At last I asked my father to teach me yoga based on his own experience. That is how he explained yoga-sûtra to me in four or five different ways. The last one is the one I adopted. It is inspired on his own experience of yoga. The main tone is God. God is in most of the aphorisms. Devotion already exists when we start practicing yoga. It does not develop only along the practice. My father often mentions this pre-existence of devotion. Learning yoga-sûtra with him is an excellent way of learning other shâstra. Thanks to one aphorism he explains how the body works; thanks to another he illustrates Brahmanic rituals. Prabhakar, what is your feeling about this? P: The wideness of the explanation of the aphorisms must have a deep resonance. When Krishnamacharya explains yoga-sûtra his comments refer to several sources; each of them contains a precise idea that he intends to communicate. As far as I am concerned, yoga-sûtra covers a big part of the Indian way, starting with astrology, astronomy, the knowledge of the human body and spirit. Apparently they also cover the purpose of the purâna and of the upanishad. Professor Krishnamacharya can explain in an extremely wide way, taking in consideration all these elements. M: Books give a more superficial instruction. Nevertheless I need to read so that I can memorize an oral teaching and deepen it. B: According to my experience there is indeed a big difference. Studying with a teacher is deeper and understanding is truer. Studying only with books risks giving mere intellectual understanding. It may lead me to certainties. But when they are confronted to the exterior world, they may reveal to be wrong. To avoid this, there has to be a mirror. No book can do that in the same way an experienced teacher does. D: It seems there is no communication with my father. You study with a teacher of great authority; he speaks and you write notes. You cannot choose between accepting and rejecting. You cannot doubt what he says; it is like a one-sense dialogue. Prabhakar can you explain your attitude to our readers? 21 P: He is like a giant facing me. I don t dare asking him any questions, I don t dare interrupting him. I am happy to take notes without saying anything. D: In other words, you feel small in front of him. It is not a good teaching system if there is no communication. P: I don t think books can give such wide explanations, nor eliminate my doubts. D: I know what you are talking about. I have been through it for so many years. If I pronounce some words, I know he has already guessed my question. He has a very deep perception, he guesses the questions; we don t need to ask them. And it is important to speak about his capacity of adaptation. If something is not clear for me, he will explain it more adequately. His different ways of explaining come from the interest he has about the person facing him, from the study itself and from his sense of responsibility. It is clear that he knew about our project since the beginning. So let s see his comments. Y.S.I.1 - atha yogânushâsanam Comment Now starts the well known treaty of yoga. Here the word atha means a good augury beginning. This treaty of yoga has been transmitted from master to pupil through an infinite lineage. It is not a recent creation by Patanjali. C: The text starts by atha. Could you explain the sense? D: Usually we translate «atha» by «here». Athayogânushâsanam means «Here starts the exposure of yoga». This first aphorism just says that the subject to be treated is known as «yoga». In other words, this text is not a handbook like those to repair a car or a recorder. It is a means that should allow the teacher to present the point of view (darshana) known as yoga. The word atha means «Attention! Pay attention! We are going to start!». This idea of beginning is very important especially in our days. Independently from the subject, today most of the people want to have finished before having started. They are at the iti (end) before approaching the atha. The word «iti» is the last word of the last aphorism of the last chapter. Iti means the end; we will have finished when we will arrive to iti.