A A M J Anveshana Ayurveda Medical Journal

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1 A A M J Anveshana Ayurveda Medical Journal ISSN: Review Article Effect of Yogāsana on Body and Mental Health in relation to Kriyā Śarīra Prashant Baghel 1 R.S. Dhimdhime 2 Yogesh Shewale 3 Vaibhav Bhadage 4 Ravindra Pandhare 5 Sukrut Phadke 6 A b s t r a c t Yoga and Ayurveda are the unique antiquity. Ayurveda primarily denotes the care of life in order to safeguard (Arogya) both in its physical and mental dimensions. Life is sum of Satva (Mind), Ātma (Soul) and Śarīra (Body). Śarīra has three constituents in it - Dōṣa, Dhātu and Mala. Yoga combines soul and mind with the body. Yoga is a science of physical, mental and spiritual approach by which human being can achieve harmonious development of body-mind complex. In Yoga, Āsana denotes a specific physical posture of the body which can be held in a relaxed and comfortable manner for a long period of time. These are psychosomatic exercises, which strengthen and balance the entire nervous system and harmonise and stabilise the practitioner s state of mind. Yogāsana reconditions body and mind to bring about the highest possible muscle tone, mental health and organic vigour. When an individual practices Yoga, there are various changes in physiology. There is an intimate relationship between aspect of Yoga practice and human physiology. This study presents the new and emerging area of Ayurvedic as well as modern physiology that result from knowledge of Yoga. Keywords- Yoga, Dōṣa-dhātu-mala, Āsana, body and mind. 1&3 PG Scholar, 2 Professor and Head, Dept.of Kriya Sarira, 4 PG Scholar, Dept. of Rachana Sarira, 5 PG Scholar, Dept. of Agadatantra, 6 PG Scholar, Dept. of Rasashastra, Govt. Ayurved College, Osmanabad, Maharashtra. CORRESPONDING AUTHOR Dr. Prashant Baghel PG Scholar, Department of Kriya Sharir, Govt. Ayurved College, Osmanabad, Maharashtra, (India). bdefferent@gmail.com sue4/aamj_1371_1375.pdf AAMJ / Vol. 3 / Issue 4 / July August 2017

2 INTRODUCTION Yoga is the science of human life itself. Yoga science is so much neatly framed, that it constitutes the whole effect on human body and mind. The eight processes, step of variation of yoga are the evolutionary process of refining human at level of his consciousness. Ashtanga yoga constitutes eightfold methods or process as outlined by Patanjali in the Yoga Sutras. By following these eightfold methods, or steps an individual can achieve mental purity and harmony. They are [i] : 1. Yama (Abstention) 2. Niyama (Observances) 3. Āsana (Yogic posture) 4. Prāṇāyāma (Yogic breathing practices) 5. Pratyāhāra (Concentration) 6. Dhāraṇa (Fixed attention) 7. Dhyāna (Meditation) 8. Samādhi (Absolute contemplation) The first Five steps Yama, niyama, āsana, prāṇāyāma, pratyāhāra are considered external cleansing practices and are known as Bahiranga (external) Yoga. They constitute the psychosomatic approach. The internal cleansing practices Dhāraṇa, dhyāna, samādhi which affect the psyche or mind, are known as Antaranga (internal) Yoga. These processes increase moral physical and mental purity as each one gradually reaches perfection. The definition of Yoga is controlling of the mind [yogastu chitta vrutti nirodhah] [ii]. The first two steps for controlling the mind are the perfection of abstention (Yama) and observances (Niyama). However, this is not possible to practice of Yama and Niyama when the body and sense organs are weak and haunted by obstacles. An individual should first take up daily Yogaāsana practice to make the body strong and healthy. When the body and sense organs are stabilized with the practice of Yogāsana, the mind can be steady and controlled. According to Ayurveda Satva (mind), Ātma (Soul) and Śarīra are the tripod of life. Yoga combines soul and mind with the body. Physiological study of the Yogāsana on body and mind in Ayurvedic respect can reveal new therapeutic as well as preventive aspect to cure the health of an individual. Yogāsana Āsana is the Sanskrit word for a physical posture. According to Patanjali, Āsana is defined as, Sthiram sukham āsanam. Therefore, Āsana means, typical physical postures of the body where in different muscle get simultaneously stretched and relax. Steadiness and mental calmness are ultimate criteria for a perfect yogic posture. From ancient time Patanjali wrote down the principles of Yoga practice or Yogāsana in the Yoga Sutras (aphorisms). Yogāsanas are not to design muscles, but rather to bring the whole body to the peak of physical perfection and top efficiency by a series of carefully designed position. All the Āsanas have an effect on Dōṣa, dhātu and mala as well as Manah at the level of bodymind complex. They have a curative, recuperative and preventive effect because they are based on deep breathing which can work wonders. Physiological importance of Yogāsana can give the mainstreaming for the management to the psychic and somatic disorder and can effectively contribute in the health of body and mind. Effect of Yogāsana on Body Health Life is sum of Satva (Mind), Ātma (Soul) and Śarīra (Body) [iii]. Dōṣa, Dhātu and Mala are basic constituents of living body [iv]. The physiology Yogāsana renders the evaluation of each Dōṣa, dhātu, mala at molecular level. Here the study presents the effect of Yogic postures on these levels with Ayurvedic as well as modern medical science. At Dōṣa Level Dōṣas are the body controllers. Vāta, pitta and kapha are three Dōṣas (biohumors) of the body [v]. Three Dōṣas together constitute a chief group, which is responsible for homeostatic mechanism of living body, if these entities remain in physiological limits. Yoga and Vāta Dōṣa Vāta is characterized as Rūkṣa (dry), Śīta (cold), Laghu (light), Chala (mobile) etc. The Yogāsanas that are warm, non-rigorous and have a soothing and grounding effect on the mind and body will pacify the Vāta Dōṣa. Since the Vāta resides in the lower part of the body, pelvic region, gastro-intestinal tract [vi] and the nervous system. The imbalance in Vāta dōṣa causes insomnia, constipations, pain in the whole body, nervousness, and muscular cramps. For Vāta dōṣa, Yogāsanas should be performed in a warm place. The focus should be on the pelvic or lower part of the body. Most Yogsanas if done gently regulate the Vāta. Yogāsana like: Vīrāsana (Hero Pose), Bālāsana (Child's Pose), Vṟikṣāsana (Tree Pose), Bhujaṅgāsana (Cobra Pose), Pavanamuktāsana (gas releasing posture) etc. keep the Vāta in balance. Yoga and Pitta Dōṣa Pitta is characterized as Uṣṇa (hot), Tīkṣṇa (intense), Sara (mobile) etc. It resides in the mid of colon. Imbalance in AAMJ / Vol. 3 / Issue 4 / July August

3 Pitta dōṣa causes indigestion, ulcer, acidity, excessive body heat, irritation, aggression. Yogāsanas for managing Pitta dōṣa should be done in a cool environment. Yogāsana should be advised which are cooling, gentle, relaxing, release anger and increase flexibility and circulation without sweating or overheating the body. The Yogāsanas should be advised which are focused on the liver, epigastric region and the small intestine where Pitta dominates. Yoga postures that help manage and balance the Pitta are: Tādāsana (Mountain Pose), Paśchimottāsana (seated forward bend), Halāsana (Plow Pose), Makarāsana (Crocodile Pose) etc. Yoga and Kapha Dōṣa Kapha is characterized as Guru (heavy), Śīta (cold), Manda (slow), and Sthira (sedated) etc. It is located in mainly stomach and chest. Imbalance in Kapha dōṣa leads to obesity, respiratory problem, lethargy, indigestion, excess sleep. Kapha dōṣa shows an immense tendency of weight gain. Therefore, Yogāsanas which are fast paced, stimulating, generate heat and should be focused on opening up thorax and contracting, twisting and stretching of the stomach are advisable in managing Kapha dōṣa. Kapha can be managed well with: Ardha chakrāsana (backward bend posture), Dhanurāsana (bow pose), Pincha Mayūrāsana (Peacock Feather pose), Siṁhāsana (Lion Pose), Sarvāṅgāsana (Shoulder Stand) etc. At Dhātu Level According to Ayurveda, the human body is constituted by seven Dhātu (tissues). Rasa (plasma), rakta (blood tissue), māṁsa (muscle tissue), meda (adipose tissue, fat), asthi (bone tissue), majja (myeloid tissue, nerve tissue) and śukra (reproductive tissue) are known as Sapta dhātus. Yogāsanas helps to keep Dhātus in the healthy state. Various effects of Yogāsana on these Sapta dhātu (seven tissues of the body) are being described here: Rasa Dhātu Rasa dhātu refers to primary circulatory fluid of the body or lymph. It is first Dhātu and nourishes all the body tissues. Yogāsana increase circulation throughout the body, increasing circulation helps to allow lymphatic system for filter toxins. Inverted poses, when head is below to the heart, as Adhomukhāsana (downwards facing dog), Uttāsana (standing forward bend), Sarvāṅgāsana (shoulder stand pose), Śīrṣāsana (stand on head posture), Halāsana (plough posture) etc. increase circulation of lymph. It moves in respiratory organs and during return to upright position gravity drains lymph in to the lymph node for cleansing [vii]. Halāsana (plough posture) has been found to increase Adreno-cortical activity and decrease the level of blood sugar and serum liquids more significantly [viii]. Rakta Dhātu Rakta dhātu refers directly to the blood. It carries Agni (fire) that invigorates body and mind. Āsana increase the blood flow and level of haemoglobin and red blood cells which allow for more oxygen to reach the blood cell, enhancing their functions. Yogāsana also thin blood which can decrease the risk of heart attack and stroke as they are often cause by blood clots [ix]. Various Yogāsanas like Uṣṭrāsana (camel pose), Śavāsana (corpse pose), Chakrāsana (wheel pose), Paśchimottāsana (seated forward bend) are beneficial for Rakta dhātu. Māṁsa Dhātu Māṁsa dhātu refers directly to the muscle of the body, indirectly to ligament and skin. It gives strength and shape to the body. During Yogāsana muscular tonic reflexes occurs through stimulation of nerve endings and tonic posture are maintained. Through Āsana muscle and joints are taken through their maximum range of motion, squeezing areas bringing fresh nutrients and blood to the areas that help to prevent neuromuscular problems, arthritis, chronic pain [x]. Yogasans like Pādaṅguṣṭāsana (big toe pose), Setu bandha sarvāṅgāsana (bridge pose), Utkatāsana (chair pose), Adhomukha Vṟikṣāsana (bow hand stand) gives strength to the muscle tissue. Meda Dhātu Meda dhātu refers to fatty tissue of the body. It keeps the lubrication various organ of the body. Mahajan AS et al observed that after three months of Yogāsana study group started decrease in total cholesterol, triglycerides, low-density lipoprotein with an improvement in high-density lipoprotein [xi]. So Āsana can manage the problems with serum cholesterol and obesity etc. Advisable Yogāsana for Meda dhātu are: Śalabhāsana (locust poses), Paśchimottāsana (seated forward bend), Chakrāsana (wheel pose), Ardha Matsyendrāsana (Half Lord of the Fishes Pose), Sarvāṅgāsana (shoulder stand pose) etc. Asthi Dhātu Ashti dhātu refers to as bone, cartilaginous components in human body. It gives solid structure to the body. Āsana improves digestion which aids in absorption of calcium AAMJ / Vol. 3 / Issue 4 / July August

4 from intestine to the bone which makes proper shape of the body. Yogāsana raises bone mineral density and appear to be safe and effective mean to reserve bone loss as osteoporosis and osteopenia. Yi-Hsueh Lu et al proved efficacy of Vṟikṣhāsana (tree pose), Trikōṇāsana (triangle pose), Vīrabhadrāsana (warriors pose), Śalabhāsana (locust poses), Pārśvakōṇāsana (side angle pose) in the patients with osteoporosis [xii]. Majja Dhātu Majja dhātu is compared as bone marrow and also associated with entire nervous system. Yogāsana has a potential to induce the stem cell trafficking from myeloid tissue or bone marrow to peripheral blood for possible repair and regulation of body tissue [xiii]. Yogāsanas benefit neurotransmissions at the fine nerve endings and synapses by stretching nerve fibres thus clearing toxins from the tissues. Advisable Yogāsana for Majja dhātu are: Trikōṇāsana (triangle pose), Tāḍāsana (Palm Tree Pose), Paśchimottāsana (seated forward bend), Adhomukh śavāsana (down dog pose), Viparīta karāṇi āsana (upside-down seal pose), Ardha Matsyendrāsana (half lord of the fishes pose) etc. Śukra Dhātu Śukra dhātu is compared with male and female reproductive system and its secretions. Practicing Yogāsana improve the functions of reproductive organs. It has been observed that Padmāsana (lotus posture), Siddhāsana (accomplished pose), Baddhakōṇāsana (butterfly pose), Śaśāṅkāsana (moon pose), Nauli kriyā (abdominal cleansing technique) stimulates major reproductive glands by moving energy and blood toward the pelvic region. This corrects testosterone level, spermatorrhoea, functional impotence or erectile dysfunction, seminal defects, and menstrual troubles [xiv]. At the Level of Mala Malas are considered as main excretory product of the body. These are Purīṣa (stool), Mūtra (urine) and Sveda (sweat), known as Trimalas [xv]. Apāna Vāyu regulates the excretion of urine and stool [xvi]. Yogāsana improve digestion and control hypogastric and pelvic plexus. Thus Āsana control Apāna Vāyu by regulating autonomous nervous system. Nauli kriyā (abdominal cleansing practices), Paśchimottāsana (seated forward bend), Pavanamuktāsana (gas releasing posture), Dhanurāsana (bow posture) are beneficial Yogāsana for constipation, indigestion, flatulence etc. Sweat is excretion of Meda dhātu. It is produced by sweat glands in the skin. During Yogāsana twists, folds, stretches, balances cause muscle and organ to release toxin which is thrown out from the body by the sweat. Effect of Yogāsana on Mental Health Manas (mind) is a tool for perception, which perceives knowledge through medium of senses. Mind and soul (Ātma) help man to reach the highest stage. The body is instrument for the action and mind is the mean of cognition. Yogāsana has strongest contribution to mental health. Yoga achieves voluntary control over the autonomous nervous system by establishing equilibrium between sympathetic and parasympathetic nervous system through hypothalamic limbic system. Thus it easily achieves control over the mind. It has been observed that after Śavāsana (corpse poses) there is reduction in blood level of catecholamine and acetylcholine which shows reduction of stressful condition [xvii]. Yogāsana practices improve depression and can lead to significant increase in level of monoamine oxidase; an enzyme to breakdown neurotransmitters and cortisol [xviii]. Thus it reduces depression, stress, anxiety and feeling of emotions, spiritual and social well-being. Yogāsana like: Halāsana (plough posture), Sarvāṅgāsana (Shoulder Stand), Śīrṣāsana (stand on head posture), Śavāsana (corpse poses), Padmāsana (lotus posture) etc. are beneficial for mind health. DISCUSSION In the modern society, practices of Yogāsana have often been used in a more limited application in order to maintain physical health and mental health and also as a therapeutic intervention for psychological and medical disorders. Popularity of Yogāsana has grown steadily at all over the world. Physiological effect of Yogāsana has been described here in aspect, Ayurvedic as well as Modern science. Research reveals that some of the most consistent effects of Yoga practice include stress and anxiety reduction, emotion regulation, improved mood and social well-being, improved brain function, and enhanced respiratory function, improved flexibility of the body, muscular strength and neuromuscular performance. CONCLUSION Now it has been observed beyond doubt that Yogāsana not only helps to maintain normal physical health but it is extremely useful in mental health also. According to Ayurveda only a balanced condition of Dōṣa, dhātu, mala and Manah (mind) is Arogya (good health). This study AAMJ / Vol. 3 / Issue 4 / July August

5 has revealed the physical as well as psychological approach of Yogāsana and it has also provided the hints as to the possible mechanisms of action. The overall enhancement of physical and mental health from Yoga practice is likely to provide additional reduction in various disorders severity through a number of indirect pathways. Yoga deserves to become an integrated and universal mind-body practice in the modern culture. REFERENCES ΛΛΛΛ i. Dr. Ravindranath R. Javalgekar, The Yoga science for everyone, Varanasi; Chaukhamba Sanskrit sansthan; Page no. 6 ii. Vaidya Shivacharan Dhyani, Yoga and Ayurveda, Varanasi; Chaukhamba orientalia; Page no. 6 iii. Acharya Vidhyadhar Shukla & Prof. Ravidatta Tripathi. Charak Samhita, Vol. 1, Delhi; Chaukhamba Sanskrit Pratishthan; (Sutrasthana 1/42) Page no. 13 iv. Dr. Anantram Sharma. Sushrut Samhita, Vol. 1, Varanasi; Chaukhamba Subharati Prakashan; (Sutrasthana 15/3) Page no. 114 v. Kaviraj Atridev Gupta. Ashtanga Hridayam. Varanasi; Chaukhamba Prakashan; (Sutrasthana 1/6) Page no. 4 vi. Dr. Anantram Sharma. Sushrut Samhita, Vol. 1, Varanasi; Chaukhamba Subharati Prakashan; (Sutrasthana 21/6) Page no. 178 vii. Yoga and lymphatic circulation. Sept 30, 2016 [cited 2017 march 16]. Available from: circulation. viii. Dr. Ravindranath R. Javalgekar, The Yoga science for everyone, Varanasi; Chaukhamba Sanskrit sansthan; Page no. 24 ix. McCall T. New York: Bantum Dell a division of random house Inc; 2007, Yoga as medicine. x. Desi Kachar K, Bragdon L, Bossart C. The Yoga of healing: Exploring Yoga s holistic model for health and well-being. Int. J Yoga Ther. 2005; 15:17-39 xi. Mahajan AS et al. Lipid profile of coronary risk subjects, Following Yogic lifestyle intervention. Indian heart J. 1999; 51:37-40 xii. 12.Yi-Hsueh Lu et al. Twelve-minute daily yoga regimen reverse osteoporotic bone loss.top Geriatr Rehabil Apr; 32(2): xiii. 13.Nityashree and Ramesh R. Bhonde. Can yoga therapy stimulate cell trafficking from bone marrow. J. Ayurveda Integr Med Jul-Sep; 7(3): xiv. 14. Dr. Ravindranath R. Javalgekar, The Yoga science for everyone, Varanasi; Chaukhamba Sanskrit sansthan; Page no xv. 15. Kaviraj Atridev Gupta. Ashtanga Hridayam. Varanasi; Chaukhamba Prakashan; (Sutrasthana 1/13) Page no. 9 xvi. 16. Kaviraj Atridev Gupta. Ashtanga Hridayam. Varanasi; Chaukhamba Prakashan; (Sutrasthana 12/8) Page no. 121 xvii. 17. Dr. Ravindranath R. Javalgekar, The Yoga science for everyone, Varanasi; Chaukhamba Sanskrit sansthan; Page no. 23 xviii. 18. McCall T. New York: Bantum Dell a division of random house Inc; 2007, Yoga as medicine. Source of Support: Nil. Conflict of Interest: None declared How to cite this article: Prashant et.al,. : Effect of Yogāsana on Body and Mental Health in relation to Kriyā Śarīra. AAMJ 2017; 4: ΛΛΛΛ AAMJ / Vol. 3 / Issue 4 / July August

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