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Asanas and Stress

Asanas greatly influence the functioning of the endocrine system. We know the important
role the endocrine glands play during stress adaptation, by secreting the stress hormones.
There is such an intricate relationship between the glands that one malfunctioning gland can
cause the disruption of the whole system.

Asanas bring about harmony in the functioning of the various other bodily systems, which
are closely 'interwoven, such as the circulatory, nervous, respiratory, and digestive
systems. Any disruption in the proper working relationship between these systems results in
loss of health and body efficiency. Here again, all these systems play an active role during
the body's adaptation to stress.

The subtle influence asanas bring about in the body is in the pranamaya kosha or the
energy sheath. Pranamaya kosha is pervaded by what is known as bio-plasma or
bioluminescence or prana, which the Kirlians had photographed for the first time. This
energy travels in and around the body in specific pathways or the nadis, creating the aura
around the bodies. These nadis or pathways become easily blocked, and prana gets
congested in certain areas. When this happens, it leads to physical and mental disorders.
Prana is also intimately connected to the mind. The free flow of prana brought about by
asanas, leads to mental equilibrium and calmness.

Rapid and irregular breathing signifies tension in the mind and body, whereas slow,
deep and rhythmical breathing indicates both calmness in the mind and good health. The
practice of asana brings about mental and emotional equanimity, by slowing down the
breathing, and by deepening the inhalation and exhalation.

Finally, the practice of asana with body and breath awareness, keeps the mind off tension
and worry, at least during the practice. However, the temporary relaxation achieved during
the practice, gradually builds up to bring permanent changes in one's mental and emotional
makeup. As our mental attitude is reflected in our body, in the same way physical poise
achieved during the practice of asanas has a corresponding effect on the mind.


The pawanmuktasana practices are taught preliminary to the practice of asanas, and are
divided into

a) the anti-rheumatic group; and

b) the anti-gastric group.

'Pawan' means 'wind', 'mukta' means 'release' and the pawanmuktasana group of exercises
releases excess of wind and acidity from the body.

Though in practice, these seem very simple, they exercise subtle effects on the different
joints and organs of the body. That's why these are known as sukshma vyayama or subtle
exercise in Sanskrit.
Along with the excess wind and acidity, the practice also removes or releases muscular
tension from all over the body, from the head to the toes, and balances the pranas in the
body. This in turn helps to keep the body balanced and stress-free throughout the day.

Surya namaskara

We have already seen how all the asanas directly or indirectly influence and stimulate the
endocrine system, which plays a key role during the body's adaptation to stress. However,
no single practice influences the body-mind complex to the same extent as surya
namaskara does. It can be considered as stress management in a capsule!

The practice of surya namaskara has three major aspects: form, energy and rhythm. The
twelve postures in surya namaskara create the physical matrix around which the form of the
practice is woven. These postures generate prana, the subtle energy which activates the
psychic body. Their performance in a steady, rhythmic sequence reflects the rhythms of the
universe, and the biorhythms of our own body. The rhythmic superimposition of this form
and energy, on our present body-mind complex is the transforming force which generates
the nucleus of a fuller and more active life and a greater appreciation of the richness of the
world we live in.

In the subtle body of man, there are seven major psychic centres called chakras. They have
their physical representation in the various nerve plexuses and the endocrine glands. The
activation of these psychic centres through surya namaskara proceeds mainly through the
development of internal awareness, concentration and visualisation.

Each of the twelve poses in surya namaskara has its own mantra which is mentally repeated
for greater benefit. The actual physical stimulation from each pose enhances prana shakti,
allowing us to better focus and concentrate our mental and physical energies at the chakra
location. It is this dual aspect of taking our mental awareness to a highly charged physical
structure which leads to a fusion of mind and body, ida and pingala.

The forward and backward physical movements in surya namaskara alone are enough to
stimulate our metabolic rate to release energy. When these are combined with chakra
stimulation, then the effects get enhanced.

The spinal cord, the link between the brain and the body is the conduit for all our energies.
Within it are the ida and pingala nadis, so its health is of paramount importance. Surya
namaskara, being an active and dynamic series, exerts its major influence on pingala nadi,
especially when it is practised quickly. However, when practised slowly and completely with
chakra awareness and mantra repetition, surya namaskara stimulates both ida and pingala
almost equally. In the slower version, the technique transforms itself from a series of
asanas to a series of mudras, leading to a more balanced development As we analyse each
of the poses in surya namaskara, we understand the tremendous therapeutic influence that
is brought on stress, through a combination of asanas, pranayama, chakra awareness and
mantra repetition.
Cleansing of the body

According to the ancient science of ayurveda, all the body functions are controlled by three
humors: kapha (mucus or phelgm), vata (gas or wind) and pitta (acid or bile). The first step
to balancing the pranas is regulation of the humors. When we cleanse the body internally
from time to time, we remove the excesses of these three metabolic products, thereby
regulating their formation and balancing the proportion of each. However, in order to
cleanse the body of these excesses, we have also to cleanse the nadis or the energy

Hatha yoga traditionally prescribes the shatkarmas or six ways of purifying the body; neti,
dhauti, basti, nauli, kapalbhati and trataka. These are not mutually exclusive, but are
practised in different combinations to suit the specific nature of disorder and individual
need. The very fact that so many methods and techniques of cleansing the body have been
developed, and are being practised, shows the great importance which hatha yoga attaches
to the health of the body.

Neti is a process of cleansing the nasal passages of all impurities, including engrained dry
mucus which can remain inside. On another level, the practice of neti has a subtle influence
on the various nerves which end in the nasal passages, such as the olfactory bulb and other
adjacent nerves, which enervate the eyes, ears, nose and throat. This has a soothing
influence on the brain, and can help to relieve such stress-related ailments as migraine,
asthma, depression, tension headaches, insomnia and tiredness.

We know how alternate nostril breathing has a balancing influence on the two hemispheres
of the brain. The practice of neti has a similar effect, and induces harmony and balance
throughout the central nervous system, as well as the systems that govern the respiratory,
circulatory and excretory functions. Neti also enhances the efficiency of the frontal lobes of
the cerebrum, which is responsible for the higher mental faculties.

Dhauti consists of several stomach washing techniques. Kunjal is the technique of cleansing
the stomach by voluntary vomiting after drinking six glasses of warm salt water. Kunjal
helps to remove acidity, gas and excess mucus from the stomach, and tones and stimulates
all the abdominal organs. It removes the symptoms of stress and tension by stimulating the
vagus nerve which triggers the parasympathetic nervous system and thereby, the relaxation

On the psychic level, kunjal strengthens the solar plexus or manipura chakra. The
vomiting reflex pulls the prana up from the mooladhara chakra to the throat, and stimulates
vishuddhi chakra. The upward movement of prana activates all the chakras within the
vertebral column, and the surrounding nadis. Nerve impulses rush up from the base of the
spine to the medulla oblongata and ajna chakra.

Shankhaprakshalana is another widely used dhauti technique. Shank means 'conch' and
prakshalana means 'to wash completely'. This practice helps to wash the conch shaped
intestines. It is a systematic and gentle method of completely washing the entire alimentary
canal from the mouth to the anus. How shankhaprakshalana helps to remove stress? Toxic
build-up in the digestive system produces a digestive stress, eventually resulting in different
types of digestive disorders. These toxins are also circulated to other parts of the body
where they again become a cause of stress and imbalance. By cleaning the entire digestive
tract, we eliminate one of the major causes of physical stress, imbalance and disease, and
thereby promote the health of the entire body.

Kapalbhati removes impurities from the frontal region of the brain and makes the mind
calm. The most outstanding benefit of this practice is the reversal of nerve reflexes. Normal
breathing is characterised by active contraction of only the inspiratory muscles, such as the
diaphragm and the external intercostals; expiration occurs passively on the cessation of this
contraction of the internal intercostal. Kapalbhati reverses this process: exhalation is active
and inhalation is passive. This induces a reversal in the flow of the nerve impulses to and
from the brain, bringing about stimulation and awakening of the brain centres.

Trataka. We have seen earlier (in Brain, the Controller), how mental concentration has a
strong influence on the pineal gland and the sympathetic nervous system (since the eye is
directly connected to the pineal gland via the sympathetic nervous system), and the
hypothalmus and, through the hypothalamus, the wake fullness in an individual. When
these centres are stimulated during the practice of trataka, the mind becomes steady and
still, while all disturbing or stressful thoughts are blocked
The Importance of Yoga Postures

Swami Satyananda Saraswati

Talk at the Fourth International Yoga Convention, Gondia, November, 1967, originally
printed in YOGA, Vol. 6, No. 7, 1968

Some people underestimate yogasanas and some overestimate them, so let's assess their
value in the course of our spiritual evolution. To many people yoga means asanas only,
while yogis and spiritual leaders profess that the physical discipline of asana is not at all
necessary for self-realization. Both of these views are extreme, for asanas are neither
absolutely essential nor are they altogether unnecessary.

If a jnana yogi thinks that only through knowledge of the scriptures will he attain knowledge
of the self, he is mistaken. In the same way, if a raja yogi neglects the body and depends
only on the power of meditation, he cannot reach the goal, as his sadhana will be
interrupted by illness. A bhakti yogi is always overconfident of his powers of emotion,
devotion and surrender, and believes that he can force his deity to bless him with darshan.
A hatha yogi believes that if everything is within, he will extract it through physical
discipline of the voluntary and involuntary, outer and inner organs, muscles, nerves and

These four views are not free of prejudices and wrong notions based on inexperience and
unauthorized sayings, Jnana yoga, bhakti yoga, raja yoga and karma yoga are not four
different paths. They are like four circles interpenetrating and overlapping each other, and a
part of each forms a part of the other three circles. All spiritual seekers, whether following
the path of bhakti, jnana, raja, karma or hatha yoga, need to practise yogasanas also.
Yogasanas are not meant only for karma yogis or hatha yogis, as people tend to believe.
The needs of all human beings are more or less alike; only small quantitative and qualitative
variations need to be made to suit one's habits and heredity. .

Why asanas are essential

The digestion of those who are required to sit for long hours in a meditation pose or of
those who practise shastra sadhana for a considerably long period of time at one stretch
becomes weak. Due to intensive sadhana the metabolic rate of the body drops and for want
of proper movement of the tissues, nerves and muscles, all organic activities run at such a
low speed that after a few years the body becomes prey to disease. Unless the body is
completely disease-free and pure, no advanced course of meditation can be followed in this
condition. A person's body must vibrate and pulsate with divine health, which generates
superfine thoughts.

A hale, hearty and stout figure cannot claim to be a model of perfect physical and mental
health. An ideal body should be thin, supple and strong. The mind should always be full of
bliss and joy. Such a physique is possible only when the 72,000 nerves of the body are
absolutely purified through yogic exercises. Asanas are beneficial in many other ways as
they affect and control the functions of the glands and nerves, make the body flexible and
help to keep the spinal cord in a healthy condition. The health of the spinal cord is very
important as it is the abode and upward passage of sushumna nadi. Truly speaking,
yogasanas pave the way for higher sadhana. A person's body and mind must both be under
perfect control. Through the practice of a few simple asanas one can keep healthy.

Integral exercise

Asanas are yogic exercises to keep both the body and mind healthy. If the body is not
healthy, the mind will not be healthy; and if the mind is unhealthy, the thoughts will be
unhealthy too. It is not necessary to emphasize the need to entertain healthy thoughts and
a broad and healthy outlook in the present world. Asanas improve the integral personality,
but the first achievement of yogic practices is gaining sound physical health. To achieve
this, regular practice of asanas is most essential. Initially, one should do asanas for just 10
to 15 minutes daily.

We can call asanas the subtle exercises which take care of the external and internal
development of the human personality. The digestive system, respiratory system, the spinal
cord, all the subtle nerves and the dormant glands begin to function normally and in order.
Just as food is essential for the nourishment of the body and for generating energy, definite
types of exercises are required for the healthy functioning of the muscles, bones, joints, all
the nerve centres and so on.

Yogasanas, the first step to yoga

The daily practice of asanas reduces muscular and nervous tensions, rectifies and improves
the digestive system, removes lethargy and laziness and keeps one active and efficient
throughout the day. When the body and mind are light and free from tension, one can do
more physical and mental work. Asanas guard against inner disorders of the body and
provide strength and health. There are specific asanas to take care of the liver, digestion,
diseases pertaining to the blood, and even to cure them.

Nowadays many diseases are psychosomatic in nature, being the result of lack of
coordination between body and mind. It is the view of yogis and many psychologists that
mental disorders like neurosis, neurasthenia, insomnia, etc. are successfully cured by
asanas. If a combination of asanas is practised, it will prevent decay of the body and mind,
keep you young and give you complete mental and physical equilibrium.

People everywhere have to face tensions in all spheres of life because the world is full of
tensions. But yoga therapy, in which asana is the main practice, keeps the body and mind in
tune, in coordination. Along with sound physical health, it is equally important to have
perfect mental equilibrium and steadiness, which is the natural outcome of asanas. Yogic
practices very quickly correct mental problems such as anger, mental agitation, mental
depression, dissatisfaction and other mental complexes. Yoga is a gradual process which
can be speeded up by regular practice. Yoga has given definite, positive results to millions,
which is the secret behind its continuity and popularity in spite of major historical changes
during the past thousands of years.

History of yoga

According to the history of yoga, as found in old scriptures, Shiva is considered to be the
first pro-pounder of the science of yoga, so we can call him the adi guru of yoga. His first
disciple was Parvati, his wife. According to mythology, once Lord Shiva was teaching yoga
to Parvati near the bank of a river. There was nobody else around, but a fish was listening
with keen interest. Parvati saw it and was happy that the fish, though a water animal, had a
keen interest in yogic philosophy. She prayed to Lord Shiva to transform the fish into a
human being. So the same fish was reborn as a man and that man became famous in yogic
history as Matsyendranath, the first of the Natha yogis, who propagated hatha yoga to their
disciples. Yogi Matsyendranath used to sit in a peculiar asana for meditation, which became
famous as matsyendrasana.

Matsyendrasana tones up the liver, kidney and spinal cord and relieves muscular and
nervous tension. The light twisting of the whole body and spinal cord fills the body with new
energy. This asana can also be called the spinal twisting asana. In the practice of asanas,
one should generally concentrate more on the exercises for the spine and those meant for
the dormant nerve centres which are not exercised by any physical exercises other than

8,400,000 asanas

There are many asanas but 84 important ones. In the scriptures, it is said that there are 84
lakh (8,400,000) asanas, as many as the number of creatures whose individual soul evolves
to become a human being. However, not all of these are available in the books though
references are made in the scriptures to several hundred asanas.

Generally, asanas are named after different animals or creatures, such as makarasana, the
crocodile pose; kukkutasana, the cockerel pose; mayurasana, the peacock pose; bakasana,
the goat pose; garudasana, the eagle pose; matsyasana, the fish pose; bhujangasana, the
serpent pose; shalabhasana, the locust pose; kurmasana, the tortoise pose, and so on.
Some asanas are very difficult to practise and some are easy, but each asana has its own
benefits. The easier and elementary asanas are beneficial to all regardless of age, and
children can all practise asanas under the guidance of a trained teacher.

The best time to practise asanas is in the mornings after bathing and before breakfast. In
the evenings, too, one can practise asanas but on an empty stomach. Games and sports
also help to build the body and give strength to the muscles, but asanas have special
benefits which the other exercises cannot give. Sports and other exercises require a greater
amount of time, a larger place and also other accessories, while yogic asanas do not require
these extra things and take very little time.

Mind your mind

Often mental lethargy does not allow a person to learn and to practise asanas. The mind is
quick to find an excuse and to have it endorsed by the scriptures. Only an open,
unprejudiced and pure mind can listen to the dictates of pure reason and realize the
existence of pure consciousness. All prejudices about asanas need to be shaken off and faith
restored by practising them. Due importance should be given to asanas in daily life in order
to make both the body and mind active and energetic. A stage does come when yogis are
above the limitations of the body and mind, but it is only after first having acquired the
benefits of asanas.

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