Is Your Medication Raising Your Cholesterol?

Is Your Medication Raising Your Cholesterol?

Taking certain medications may result in some unhealthy side effects. Several drugs, including those for your heart, are thought to actually raise cholesterol levels.
By Diana Rodriguez
Medically Reviewed by Pat F. Bass, III, MD, MPH

More than 102 million Americans have high cholesterol, according to the U.S. Centers for Disease Control and Prevention (CDC), a condition that raises the risk of heart disease to a high level in one-third of the people who have it. Although high cholesterol levels are often due to genetics and an unhealthy diet, lesser-known factors can also raise your cholesterol — including the medications that you take for other conditions.

Side effects of medications are quite common, and often they’re minor, but side effects like an increase in your cholesterol level can be serious. To counter medication-related high cholesterol, your doctor can prescribe an alternative medication to treat the original condition, or add a cholesterol-lowering medication to your treatment regimen.

High Cholesterol: When Medication Is the Culprit

Why certain drugs raise cholesterol levels as a side effect isn't exactly understood. Most of the time, cholesterol level elevation is pretty minimal. But any increase in cholesterol is still a concern, especially for people with risk factors for heart disease, or for those who already have high cholesterol or are taking cholesterol-lowering medication.

The following types of drugs, used to treat a variety of health conditions, may raise cholesterol levels:
 
Steroids. These drugs, sometimes prescribed for allergies and asthma as well as other conditions, have been known to be associated with modest elevations in triglyceride and total cholesterol levels, says Stanley L. Hazen, MD, PhD, director for the Center for the Cardiovascular Diagnostics and Prevention at the Cleveland Clinic, but it's not clear why. "More often, insulin resistance is observed, helping to cause mild TG [triglyceride] elevation and HDL cholesterol reduction," says Dr. Hazen.
Progestin. This hormone, used in birth control pills, is known to raise “bad” LDL cholesterol and lower “good” HDL cholesterol for reasons that aren't understood, but it doesn't seem to have much effect on increasing a person's risk for cardiovascular disease.

Retinoids. These drugs, often used to treat skin problems like acne, can cause slightly elevated cholesterol levels. They contain vitamin A, known to cause problems with the liver, which produces cholesterol.

Beta blockers. While beta blockers generally do not increase cholesterol levels in most people, they can cause what's known as secondary hyperlipidemia (increased blood fats) in a very small number of individuals, says Hazen. 

More often, beta blockers that are used to treat high blood pressure — another risk factor for heart disease — actually raise triglyceride levels (another blood fat). Why beta blockers can raise triglyceride levels in some people isn't understood, and it occurs pretty rarely, according to Hazen.


Diuretics. These drugs are also commonly prescribed to treat high blood pressure. "Only hydrochlorothiazide is associated with potential for secondary hyperlipidemia," says Hazen, and this is also rare. Again, these drugs most often cause elevated triglyceride levels rather than higher total cholesterol, and for unknown reasons.

High Cholesterol: Other Medication Choices

Especially for people taking diuretics or beta blockers to control high blood pressure and reduce heart disease risk, alternative treatments that don't raise cholesterol levels should be found. "It's something we've known for a long time about beta blockers and diuretics,” says Stephen J. Nicholls, MBBS, PhD, clinical director of the Cleveland Clinic Center for Cardiovascular Diagnostics and Prevention.

Patients with high cholesterol and high blood pressure levels would not typically be started on beta blockers or diuretics as the first treatment of choice, says Dr. Nicholls. Instead, a physician might prescribe an ACE (angiotensin-converting enzyme) inhibitor or calcium-channel blocker to treat high blood pressure without raising cholesterol.

If you already have high cholesterol, make sure that all of your doctors know about it, and let them know about any other medications you are already taking before they prescribe a new medication. If you're concerned about developing high cholesterol and your doctor wants to prescribe one of these medications, talk to him about other alternatives to treat your condition. 

6 Medications That Can Cause High Triglycerides
https://healthguides.healthgrades.com/article/6-medications-that-can-cause-high-triglycerides


Though they don’t factor in to your total cholesterol level, blood fats called triglycerides still have an impact on your health. Extremely high triglycerides—500 mg/dL or higher—can put you at risk for pancreatitis. This inflammation of the pancreas gland can cause stomach pain, digestive problems, and, eventually, diabetes.

Almost one-third of American adults have high triglycerides. Obesity, family history, excess alcohol consumption, and a sedentary lifestyle often play a role. But certain medications for other health conditions also can influence your triglyceride level. If you take one of these drugs, ask your health care provider how often you should have a lipid panel. This measures your triglycerides and your cholesterol. Always talk with your health care provider before stopping or starting any medication. 

1. Blood pressure medicines
High blood pressure also increases your risk for heart disease. If you can’t control your numbers through lifestyle changes, your health care provider may recommend treatment with medications called thiazide diuretics (commonly called “water pills”) or beta-blockers.
 
2. Corticosteroids

The term may bring to mind athletes and performance-enhancing supplements. But these strong drugs aren’t the same as body-builders’ steroids. In fact, they bear a greater similarity to hormones produced by your body’s adrenal glands. Corticosteriods treat a wide range of health problems, including asthma, arthritis, autoimmune diseases, eczema and other skin conditions, and certain types of cancer. 

3. Antipsychotics

Though they were developed to treat schizophrenia, bipolar disorder, and other severe forms of mental illness, health care providers now prescribe these drugs to children and adults for a wide range of psychological complaints. These range from autism and attention deficit hyperactivity disorder (ADHD) to conduct disorder and Tourette’s syndrome.

Newer antipsychotics—including aripiprazole (Abilify), olanzapine (Zyprexa) quetiapine (Seroquel), and risperidone (Risperdal)—may raise triglyceride levels. However, first-generation antipsychotics, such as chlorpromazine (Thorazine) and haloperidol (Haldol), don’t have this effect. 

4. Isotretinoin

This potent drug helps treat severe acne that hasn’t responded to other treatments, such as antibiotics. Health care providers also use it to treat other skin conditions and some types of cancer. Because isotretinoin also causes severe birth defects, women who use it must also use two forms of birth control and check in with their health care providers every month.

5. HIV treatments

Drug cocktails known as antiretroviral therapy have transformed HIV from a frequently fatal disease to a chronic condition. Because of the triglyceride-boosting effects of antiretrovirals, people with HIV often must take cholesterol-lowering statins as well. Some studies suggest omega-3 fatty acid supplements may have similar benefits. 

6. Estrogen

As women enter menopause, their bodies produce less of the female hormone estrogen. Some choose to take supplemental estrogen to control symptoms like night sweats and hot flashes. Besides raising triglycerides, estrogen has several other serious side effects, including an increased risk for blood clots and strokes. For these reasons, doctors recommend women take hormone therapy at the lowest dose possible for the least amount of time necessary to relieve their symptoms. 

Key Takeaways

• Almost one-third of American adults have high triglycerides, which can be harmful to your health.
• Certain medications can influence your triglyceride levels. These include some blood pressure medicines, corticosteroids, antipsychotics, isotretinoin, HIV treatments, and estrogen.
• Always talk with your health care provider before starting or stopping any medications.

Medical Reviewers: William C. Lloyd III, MD, FACS Last Review Date: Jan 5, 2016

© 2016 Healthgrades Operating Company, Inc. All rights reserved. May not be reproduced or reprinted without permission from Healthgrades Operating Company, Inc. Use of this information is governed by the Healthgrades User Agreement.

Medical References
Burglund L, Brunzell J, and Sacks F. Patient Guide to the Assessment and Treatment of Hypertriglyceridemia (High Triglycerides). J Clin Endocrinol Metab. 2012 Sep;97(9):31A-32A.
Triglycerides. American Heart Association. http://www.heart.org/HEARTORG/Encyclopedia/Heart-Encyclopedia_UCM_445084_Encyclopedia.jsp?levelSelec...
HIV and Hyperlipidemia. Department of Health and Human Services. AIDSinfo. https://aidsinfo.nih.gov/education-materials/fact-sheets/22/66/hiv-and-hyperlipidemia
Hormones and Menopause. National Institutes of Health. National Institute on Aging. https://www.nia.nih.gov/health/publication/hormones-and-menopause
Olanzapine. MedlinePlus, U.S. National Library of Medicine. https://www.nlm.nih.gov/medlineplus/druginfo/meds/a601213.html
Isotretinoin. MedlinePlus, U.S. National Library of Medicine. https://www.nlm.nih.gov/medlineplus/druginfo/meds/a681043.html
Steroids. MedlinePlus, U.S. National Library of Medicine. https://www.nlm.nih.gov/medlineplus/steroids.html
Antipsychotic Medicines for Children and Teens: A Review of the Research for Parents and Caregivers. Agency for Healthcare Research and Quality. http://www.effectivehealthcare.ahrq.gov/ehc/products/147/1146/anti_psych_ped_cons_fin_to_post.pdf

Artemisia for Dengue, Malaria and Chikungunya

IIP Foundation launches I Support Dengue Free Drive

In the wake of the rising menace of Dengue, Malaria and Chikungunya, I Support Dengue Free Drive had been kick started in Noida by IIP Foundation in collaboration with the Indian Agro Group.

Researches had been done by the scientists at Pusa Research Institute, University of California and Washington with proves that Artemisia has double the oil of any other plant. When a mosquito sucks its juice, it becomes ineffective to spread diseases. 

Artemisia anti-microbacterial properties had been used in the treatment of several diseases like
• Bladder and parasite infections
• Urinary tract infections
• Abdominal cramping and stomach pain
• Hepatitis and Jaundice
• Various types of Cancer
It can be used to check mosquitoes in homes, offices, schools, hospitals, clinic and dispensaries. Under the drive 20,000 plants would be distributed for free. 

The plant is effective not only for mosquitoes carrying dengue but for chikungunya and malaria as well. 

Rajesh Goal, Director, IIP Foundation talking about the benefits of the plant said, "Artemisia is not only effective in controlling the pollution levels in the atmosphere, but even has anti-fungal and anti-bacterial properties. The plant is being used in China and many other countries from years.”

Indian Wormwood

Tell a friend about this flower!

ative Photo: Prashant Awale Common name: Indian Wormwood, Fleabane, Mugwort • Hindi: नागदोना Nagdona, दवना Davana •Manipuri: লেইবাক ঙৌ Leibakngou • Marathi: ढोरदवना Dhordavana, Gondhomaro • Tamil: மக்கீபூ Makkippu • Malayalam: മക്കീപൂവൂ Makkippuvu, മാസീപത്രീ Masipatri • Telugu: Masipatri •Kannada: Manjepatre, Urigattige • Bengali: নাগদানা Nagadana • Oriya: Dayona • Konkani: Surpin •Assamese: নীলম Nilum • Sanskrit: नागदमन Nagadaman, दमनक Damanak  Botanical name: Artemisia nilagirica    Family: Asteraceae (Sunflower family) Synonyms: Artemisia vulgaris, Artemisia vulgaris var. nilagirica Indian Wormwood is an aromatic shrub, 1-2 m high, yellow or dark red small flowers, grows throughout India in hills up to 2400 m elevation. This medicinal herb is erect, hairy, often half-woody. The stems are leafy and branched. The leaves are pinnately lobed, 5-14 cm long, gray beneath. Mugwort blossoms with reddish brown or yellow flowers. The flowers are freely small and stand in long narrow clusters at the top of the stem. The fruit (achene) is minute. It is believed that Indian Wormwood drives away insects. So the leaves and flowers are put in boxes and cupboards. Medicinal uses:  In Manipur, leaves are used to prepare a local hair-care lotion Chinghi.

Herbal Cure of Diabetes and Related Disorders

Herbal Cure of Diabetes and Related Disorders



What is diabetes?

It is known as Madhumeha in Ayurveda. It is a metabolic disorder, arising either due to:
1) Relative or absolute deficiency of a digestive hormone called insulin; 2) inability or resistance of body cells to use the available insulin.

Types of diabetes:

There are two types of diabetes – Type 1 and type 2.

Complications of diabetes:

Diabetic coma (unconsciousness).
Boils and carbuncles.
Acute gangrene.
Diabetic neuropathy – loss of touch and pain sensation.
Renal failure.
Diabetic Retinopathy.
Cardiovascular diseases — atherosclerosis.
Impotency.
Frequent respiratory tract infections.
Frequent fungal and bacterial infections of skin.
Xanthoma diabeticorum.
Pruritis valvae.
Erythrasma.
Moniliasis.

Sound mind, happy heart and healthy body are interdependent. The founders of Ayurveda had well understood and incorporated this fact in this ancient Indian science of medicine. Today, the luxurious lifestyle, stressful jobs, environmental pollution, and varieties of complications in the familial and social system have increased the psychosomatic disorders at an alarming rate. 

The clinical studies and surveys across the globe show hypertension, diabetes, cardiac diseases and spinal problems, muscular spasm and body-pains as common health hazards of this category. Imbalanced, stressful routine, excessively ambitious and cutthroat competition, comfort-driven attitude, smoking, high-calorie lavish food are identified as the major causes of these disease/disorders.

In view of the limitations of modern medicines in curing and controlling the psychosomatic disorders and diseases, the relevance and importance of herbal/plant medicines as effective alternative and complementary therapies has been recognized by the routine scientists over the few decades. Extensive research is now going on in several reputed laboratories in these areas. However, the modern, especially the Western experimental methods revolve around identification, extraction and large-scale production of active chemical compounds from plants and herbs prescribed in Ayurveda and Chinese Scriptures of Medicines. This approach ignores the radical component of Ayurvedic and Chinese medicines, viz. synergistic effects of whole herb/plant, the vital energy of its fresh natural form processed without chemical etc.

(1) Tablets to fight against Diabetes:

Ingredients: Turmeric 100gm. Nirmali Beeja 100gm, Kalamegha 100gm,
Saptrangi 100gm, Giloya 100gm, Khas 100gm, Lajavanti Beeja 100gm, Punarnava 100gm, Silajita 100gm, Bilva 100gm, Bitter Kutha 100gm, Kutaj 100 gm, Methi (Fenugreek) 100gm, Atisa 50gm, Powdered stones of Mango and Black Plum (Jamun) 50 gm each, Daru Haldi 100gm, dried Kaitha Pulp 50gm, Kutaki 100gm, Vijaya 50gm, Khusarani Ajavain 25gm, Brahmi 100gm, Sankhpuspi 100gm, Satavara 100gm, Gorakha Mundi 100gm, Sweet Bacha 100gm.

The above ingredients should be mixed and grinded well using a Kharal (a kind of stone-made hand grinder). Once the powder becomes fine enough it should be further filtered using a clean, thin cloth-piece. Tiny tablets (of the size of one grain of black gram) should be made from its dough prepared by mixing appropriate amounts of Ghrutkumari in it.

Diabetic patients should take one tablet each with water every day in the morning and evening. They should also observe the diet restrictions as advised by their doctors. These tables alleviate the disorder of glucose homeostatic system and also stimulate the pancreas to regulate the in-vivo production of insulin and thus provide good remedial effect.

Asanas recommended for diabetics are:

Tadasana, Tiryaka Tadasana, Kati Chakrasana, Tiryaka Bhjangasana, Udar Karsanasana.

Tests that have to be done every 6 months by all diabetics:

1) HbA1c: This blood test will show your control over blood sugar in the last 3 months.
2) Fasting and Post-prandial blood sugar test.
3) Electrocardiogram: Also known as E.C.G.
4) Liver function test: Also known as L.F.T.
5) Renal function test: Also known as R.F.T. This is done to especially know the serum creatinine levels. In diabetics, renal function is impaired first followed by the eye.
6) Lipid profile to know the status of cholesterol and triglycerides which leads to complications in diabetes.
7) To give tetanus toxoid injection: There are 2 doses at one month gap each, which has to be repeated every 6 months.

DO’s for diabetics:

1) Check whole body (back can be observed in mirror) for even the smallest injury. As blood and sugar are the best medium for micro-organisms to grow, leading to slow healing and more complications. If you see any injury, consult your doctor.
2) To wear soft sole footwear.
3) If patient is getting early morning headaches then night doses are required to be adjusted.
4) Always carry sugar candies or chocolates in case the patient feels giddy and needs to consume them.
5) Have half a glass of milk, say about 80 to 100 ml of warm milk, just before sleep to avoid early morning hypoglycemic episodes (low sugar levels leading to unconscious state, which is very common in diabetics).

DONT’S for diabetics:

1) Avoid fasting.
2) Do not skip medicines even if fasting.
3) Do not overstress physically/mentally or else medicinal doses will be increased.

Some useful dietary tips:

1) Avoid pickles/ papads /market preparations of sweet. Use artificial sweeteners / jaggery for sweet preparation.
2) Avoid rice and its varied preparations.
3) Eat green leafy vegetables, like salads. It has more fiber.
4) Eat green moong (Split green gram). Their proteins help in carbohydrate digestion.
5) Avoid non-vegetarian diet.
6) Use Saffola Gold or Rice Brand Oil only.

(2) Dry Powders and Tablets against High Blood Pressure:

Ingredients: Brahmi 200gm, Sankhpuspi 100gm, Jatamansi 200gm, Vijaya
200gm, Kalijiri (bitter) 100gm, Ajamoda 50gm, Sarpgandha 400gm, Rock Salt 25gm, Ajavain 50gm, Mukta Pisti 10gm, Prabala Pisti 20gm, Silver Bhasm 10gm, Sankha Bhasm 50gm, Nausadar 10gm, Arjuna Chhala 100gm, Punarnava 100gm, Asajji Khara 10gm, Sweet Soda 15gm.

Mix the above combinations and grind the mixture into a fine powder. Filter it through a thin clean cloth. Then either make small pills of 0.5gm each and dry them well, or put 0.5gm each of this dry power in capsules. Keep the pills or capsules in airtight bottles, protected from heat and moisture. For making pills a paste of the filtered powder is made by adding appropriate amounts of water or Ghrutkumari (Ghee Kunvar) in it. One-one tablet each, with plain water, in the morning and evening is prescribed for adult patients of high blood pressure.

(3) Digestive Tablets:

Ingredients: Laghu Haritika (small Harada) 125gm, Hinga (asafetida)
2gm, Black Pepper 10gm, Cumin seed 20gm, Rock Salt 40gm, Sendha Namaka 20gm, Edible Soda 10gm, Amchura 100gm, Tartaric Acid 5gm, Sugar 150gm, Mulahathi 25gm, Camphor essence 2gm, Saunf 20gm, Anaradana 75gm. If Anara Dana (dry seeds of Pomegranate) is not available, then 75gm of Harad’s should be used.

Mix the above ingredients and grind them finely to make a smooth powder. Further filter it using a thin, clean cloth. Make a hard-dough of this powder using water. Tablets of 0.5gm each should be made and dried in dry air.

Capsules could also be prepared as in the case of kwatha no. (1) as above. In case of acidity of gastric complaint or problems in digestion, take one or two of these tasty sour-sweet tablets/capsules with 200gms of lukewarm water. It gives instant relief and helps set the digestive system right.

(4) Pain Relieving Oils:

Patients of Arthritis, Osteoporosis, and varieties of bone and vertebral column related problems and also the aging people suffer from joints-pain, backache, leg pain, knee pain, etc. Such complaints have become quite common these days. Instead of taking chemically synthesized modern pain killing medicines and spoiling the natural harmony of the physiological system, the Ayurvedic decoction of fresh herbal/plant medicines should be tried out with appropriate yoga exercises. Massaging with natural herbal oils provides excellent support in relieving or substantially allaying the pain in most cases. Below we present the method of preparation of herbal oil:

Ingredients: 1: Mustard Oil 100gm, 2: Methi Beeja (Fenugreek seeds) 10gm, 3: Dhatura seed 10gm 4: Yellow Kanera root 10gm, 5: Kuchala seeds 10gm 6: Juice of Aak root or leaves 10gm, 7: Bhanga leafs 4gm, 8: Garlic 4gm, 9: Atisa 3gm, 10: Red Chilly seeds 2gm, 11: Ajavain 3gm, 12: Bhilava 5gm, 13: Root of Kantakari (Bhatkataiya) 10gm, 14: Kalihari roots 3gm, 15: Priyangu seeds 3gm, 16: Tobacco 2gm, 17: Sankhiya (to be used only if necessary) 2gm, 18: Bacha 5gm, 19: Turmeric 5gm, 20: Nagaphani 10gm, 21: Peppermint essence 5gm, 22: Ajavain (Ajova seed) essence 2gm, 23: Camphor (Bhimseni Kapoor) esence 10gm, 24: Methyl Salicylate 20ml, 25: Terpentine oil 3ml, 26: Eucalyptus oil 3ml.

Method of Preparation and Use: Chop or crush the plant medicines/herbs from No. (2:) to (20:) into small pieces of the size of a wheat grain. (Note: Sankhiya should be used only in case of acute pain). Then cook them in the mustard oil in mild heat. Stir it for 2-3 minutes with the help of cooking spoon so that nothing burns or sticks on the casserole. The mix is ready. Its heating should be put off when it becomes blackish and the mustard oil begins to give a burning smell. Let it get lukewarm. Then filter it using a clean cloth-piece. The mix on the cloth should be pressed and shaken properly with the help of a spoon so that all the oil and essence of the herbs is squeezed out.

Keep the items listed at (21)-(23) in a steel or glass utensil and stir thoroughly to make a uniform solution. Mix this liquid in the filtered herbal oil (prepared by the above-described method). Then successively dissolve the constituents listed at (24)-(26) in this preparation. The oil is now ready for use. Keep it in a glass bottle with an airtight lid.

For stronger remedial and therapeutic effect, about 50 to 100gm of condensed fresh cow urine and about 50gm liquid extracted from fresh cow dung are also used. These are first boiled in 125gm of mustard oil; the layers deposited on the oil during this process are to be removed with the help of a spoon. Stop heating when the cow-urine and cow-dung water evaporates completely. Now there will be about 100gm of refined mustard oil. Let it cool and mix the ingredients listed above at (2)-(20) and repeat the method described above.

The oil is only for external use. As it has some toxicity, it should not be applied in any part above the neck. It should be kept away from the reach of children. As a precaution, it should not be used by pregnant women.

As per Ayurvedic diagnostics, often bodily pains, especially joints, back or sciatica types occur due to the ailments of Vata. It is recommended in such cases to drink one spoon of castor oil. It should be continued for 1 or 2 days only. It clears the stomach of the undigested, rotten accumulations that give rise to Vata. The taking of castor oil with plain water is not effective; two spoons of this oil should be drunk with a glass of lukewarm milk. In rare cases, even after taking two spoons of the oil, the patient does not get loose motions, the amount may be increased as per the recommendations of Ayurvedic doctors. This remedy should be repeated after a week. Taking the decoctions of Dashmula and Maharasna renders healthy support in this treatment.

-Dr.Hiren Parekh.

Home Remedies for Blackheads

Home Remedies for Blackheads



At least once in our life, each one of us has had blackheads and acne and home remedies for blackheads are more often than not ignored. Medically speaking, blackheads or open comedones are nothing but congregations of dirt, cell debris and sebum that are blocking the hair follicle. When these become infected with bacteria that are present on the skin they become pustular and are called Acne Vulgaris. As the name suggests, blackheads are dark brown to black in color. They are commonly seen in young adults on forehead, cheeks, nose, chin, upper chest, upper back and arms.

Below are top 20 simple yet effective home remedies and natural methods to reduce and get rid of blackheads to reveal bright new skin:

1. Firstly, do not touch your face much during the day. The environmental dirt and pollution are the biggest cause of blackheads after oily skin. So do not add to the grime that’s already there on the face by touching it. After all prevention is the first step towards cure.

2. A paste of 1 teaspoon of coriander juice and half a teaspoon of turmeric powder must be used daily morning all over the affected areas. Rinse it off after 15-20 minutes.

3. Fuller’s earth or red sandalwood powder mixed with milk or water can be used successfully for removing the acne and blackheads.

4. A paste of 1 teaspoon each of cinnamon powder and/or turmeric powder and lime juice should be applied daily for at least 15 days to effectively treat blackheads. The paste should be allowed to dry and then washed off with plain water after it dries off completely.

5. Add 5ml rosewater to adequate oatmeal/almond powder to form a paste. This scrub should be gently massaged over the face for 5-10 minutes. Allow it to dry for 15 minutes and then rinse it. Follow this for a week minimum to see the difference in the blackheads, skin texture and complexion.

6. Similarly warm honey mixed with sugar acts as an effective scrub for the face allowing the acne to heal naturally.

7. Finely powdered radish seeds mixed in some water to form a scrub can be used on the affected areas with dramatic effects on the blackhead levels.

8. Lemon juice along with 2 tablespoons of honey is one of the time-tested remedies for blackheads. Lime juice along with groundnut oil is also an old remedy for blackheads.

9. Drumstick leaves, pods and seeds should be grounded to form a powder. Mix this with water to form a paste. Scrub the affected area with this paste and rinse it off after complete drying.

10. A pack of a freshly mashed tomato over the affected are has a profound cooling effect on the skin and helps remove blackheads most easily. Mashed grape pulp applied and left over the affected area for 15 minutes is known to help reduce blackheads and acne.

11. Green tea face scrub can be used regularly to reduce blackheads. Tea tree oil and witch hazel can be used to effectively cure blackheads too

12. Add 2 teaspoons of soda- bicarbonate to 4 cups of boiled water. Soak a small towel in this and apply it on the face for 15-20 seconds. Repeat this over 5-6 times. Then follow by a paste of teaspoonful of rice flour and yogurt. Rinse off the paste after few minutes with cold water to close the opened pores.

13. Grated potatoes act as an effective Poultice over blemishes, acne and blackheads. A paste of mashed fenugreek leaves in water can be applied on the face too. Just leave it for 15 minutes and wash it off with warm water. Repeat this daily to reduce blackheads.

14. Roast and powder pomegranate skin. Mix this with 1 teaspoon of lime juice and apply over affected areas. Rinse it off after keeping for few minutes. Repeat daily for a month for visible effects.

15. Add 2 tablespoons of oatmeal to 3 tablespoons of yogurt. Add 1 teaspoon lime juice and olive oil each. After cleaning the affected area, smear the paste and leave on for 5-7 minutes. Rinse it off with cold water.

16. Apply toothpaste to a blackhead or acne top. Leave it for 15 minutes. This will dry it up completely. Then rinse it while gently scrubbing it. Repeat for a week for amazing results.

A word of caution- all these pastes, scrubs, etc must be applied on the affected area only after it has been cleaned with simple soap and water. Also, they must be rinsed off using ample water. Do not leave the pastes on for too long else they will dehydrate the skin of natural moisture. Always scrub the skin gently and never too hard.

Just use these simple fruits, vegetables available in your kitchen and convert them into your home remedies for blackheads free skin!

– Dr. Rachita Narsaria

Home Remedies for Bad Breath

Home Remedies for Bad Breath

How many times has it happened that you had to take a step back while you are talking to someone because of his/her bad breath problem? We all have experienced how embarrassing it is to talk to someone who has a bad breath. With this feature on home remedies for bad breath, we plan to tackle the cause and solutions for this issue. It can be even more disturbing when a friend or relative or worse, your girlfriend points it that the same problem plagues you. 

The medical term for bad breath is Halitosis. What we all know is that poor oral health can lead to halitosis but what we don’t know is that it can be easily avoided by simple oral and dental care. Read on for some simple home remedies for bad breath.




Reasons: Firstly, we need to pinpoint the reasons that cause halitosis as this will ultimately help in getting rid of it. Bad breath is a result or a culmination of various factors combined like smoking, dry mouth, diseases of the gum, the kind of food we eat and lastly, consumption of alcohol to name a few.

Remedies:

1 – Use of Tongue scraper helps in removing all the dead cells and bacteria from the tongue. It is an instrument easily found in any medical store. It has to be used gently and you should make sure that you rinse your mouth properly after using it. Regular and daily use of scraper is very helpful in eradicating bad breath.

2 – Using a dental floss is very helpful. However the right way to use it is important. Start by selecting floss 16 to 18 inches long. Slip it between your teeth to form a U shape. With a gently rubbing motion get rid of food particles. Floss your teeth at least once daily.

3 – Next time you are hungry between meals, help yourself to some crunchy vegetables and fruits such as apples, carrots etc. instead of a bag of potato chips. These fruits and vegetables are instrumental in removing bacteria and plaque from teeth thereby preventing bad breath.

4 – Using a gargle of baking soda helps in keeping the tongue bacteria free. Mix baking soda with warm water for gargling. It is extremely safe and is a very good remedy to prevent bad breaths. Also drink plenty of water or simply put keep your body adequately hydrated. Water helps in keeping your mouth moist which in turn reduces bad breath.

5 – Use mouthwashes containing essential oils such as plant oils, they are known to reduce bad breath. However never try and prepare a mouthwash at home. It is always advisable to buy a mouth wash from the market. It’s very important that alcohol based mouth washes be avoided.

6 – Herbs are known to refresh the breath, so you can make it a point to chew on some parsley, spearmint or rosemary. Preparing tea with Fenugreek seeds can significantly reduce bad breath and bad odor.

7 – Cardamom has an aromatic flavor which works as an excellent breath freshener. Chewing on some cardamom is an effective remedy against bad breath. Parsley is also known to be an excellent food neutralizer. The leaves contain chlorophyll in abundance and chewing on these leaves can be an excellent way to eliminate bad breath.

8 – In most cases bad breath can be cured by simply keeping your teeth, mouth and tongue clean. Proper brushing techniques, proper toothbrushes, and following regular oral hygiene will be of immense help. Make sure that you rinse your mouth with a mixture of a glass of water and some lemon juice before going to bed every night.

9 – Research has found that vital vitamins such as vitamin A and D help in keeping the mouth healthy. Vitamin C helps in curbing bleeding gums problems. So make it a point to consume fresh citrus fruits, dairy products, vegetables etc.

This list of home remedies for bad breath is easily available and will not pinch your pocket. The highlight of these remedies are that they will work better than your market chemical-based products which might cost you a significant sum without giving any promising results. 

Most products available claim to treat bad breath but all they are doing is hiding it temporarily. Most mouthwashes are alcohol based and they cause more harm than good. They damage soft oral tissue and ultimately make way for more bacteria in your mouth which defeats the purpose of using them. 

No one would want that his or her social life be affected by something as embarrassing as bad breath, especially when it can be treated by following simple remedies that are present right in your backyard.

– Dr. Rachita Narsaria

Ayurvedic Therapy for Benign Prostate Hypertrophy (BPH)

Ayurvedic Therapy for Benign Prostate Hypertrophy (BPH)





Benign Prostate Hypertrophy (BPH) is the swelling of the prostate gland, which is very commonly seen after 50 yrs.

This hypertrophy can sometimes also lead to prostate cancer. The famous Ayurvedic text Yogranakara defines BPH as: naabherad hasthaatsanjaatha sanchaari yadi vaavaachala astheelaavad ghand granthiroodhwar maayata unnatai, which means below the umbilicus there is a hard gland which is a little bit bulged and changes its size sometimes. This gland when affected by vitiated vata causes a disease known as vataastheela, i.e. BPH.

Causes of BPH:
Vitiation of apan vayu due to

1) Controlling the urge of urination
2) Controlling the urge of defecation
3) Overindulgence in sex
4) Consuming dry, very cold and less quantity of food
5) Old age
6) General Weakness\ physical and mental over exertion
7) Indigestion

Symptoms of BPH:
1) Increased frequency of urination
2) Feeling of urine still remaining inside even after urination
3) Obstruction to easy flow of urine
4) Have to wait for a while to micturate
5) Bloating of stomach
6) Pain in bladder

Diagnosis: It can be diagnosed through a blood test known as Prostate Specific Antigen. Its value rises in BPH .It is also confirmed via Ultrasonography by measuring residual urine, i.e. the amount of urine remaining inside the bladder after urinating, and above 150 ml needs attention.

Treatment according to Ayurveda:
Take equal amounts of punarnava churna, gokshura churna and shilajit churna and mix them all. Take this powder in quantities of one fourth table spoon once or twice a day with warm water atleast for 2 months.

Perform uddiyan bandh and moolbandh. These are yogic exercises where in the anus is contracted upwards and umbilicus is pulled inwards with holding of breath as long as you can. This exercise increases the blood flow to the prostate thereby reducing hypertrophy. It should be done atleast 10 times at one stretch. One sitting is enough for a day.

With respect to food, take high amounts of pumpkin and sunflower seeds as it has lots of zinc which will be very beneficial in reducing prostate hypertrophy.

By – Dr. Hiren Parekh

Three Bandhas: Introduction to the inner energy locks

Three Bandhas: Introduction to the inner energy locks – Part 1



In the Yogataravali Sutras it is said, “Jalandhara bandha, uddiyana bandha and moola bandha are situated in the throat, abdomen and perineum respectively. If their duration can be increased then where is the fear of death? By the practice of these three bandhas, the dormant kundalini awakens and enters into the sushumna. The breath becomes still (kumbhaka). With the performance of these three bandhas, the rechaka (exhalation) and pooraka (inhalation) ceases to function. With this the senses become purified and kevala (enlightenment) takes place. I pray for that vidya (knowledge) residing in Kevala kumbhaka.” (YS, 5, 6, 8 )

The word bandha (which should not be confused with the words bandh, bandha and bandhana, which have similar meanings) may be defined in several ways. A Sanskrit dictionary definition runs as follows: “binding, tying a bond, tie, chain, fetter, a ligature, to catch, hold captive, arrest, imprison, fix, fasten, hold back, restrain, stop, shut, close, to redirect, check, obstruct, clot and lock.”

Bandha may also be defined analogously and is likened to the “damming of a river”, “building a bridge” or “building over the sea.” This can be interpreted as meaning that, a bandha is a vehicle to traverse the ocean of samsara (worldly existence) and reach the other shore of enlightenment.

The bandha group consists of moola, uddiyana and jalandhara bandhas. The fourth, maha bandha, is a combination of these three. How is it that a group of only four practices is considered equal to or of greater importance than the hundreds of asana, pranayama and mudra practices and their variations? Traditionally, the fact that the spiritual aspirant was introduced to bandhas secretly and only after he had mastered the execution of many, often complex, asanas, pranayamas and mudras shows that the practice of bandhas was highly respected by yogic practitioners.

Seen physically, moola bandha is the conscious, willful contraction of the perineum or cervix, uddiyana bandha of the solar plexus and jalandhara bandha of the throat.

Concept of Lock

In most modern yogic literature, bandha is defined simply as a “lock.” However, the true meaning of bandha is essentially paradoxical, for it is said that by locking or contracting certain muscles on the physical level a subtle process of “unlocking” goes on simultaneously on the mental and pranic levels. Most modern muscle relaxation therapies advocate that by the total, systematic contraction and relaxation of muscles all over the body, one regains complete physical and mental relaxation. The underlying rationale of such a theory is that in order to remove physical and mental tension it is more effective to first learn to exaggerate the tension already existing in the body by willfully and selectively contracting all of its muscles.

Bandhas work in a similar way, simultaneously affecting the physical, pranic, mental, psychic and causal bodies. They have far reaching effects because they are associated with energy centers in the spine and brain. Therefore, bandhas are more dynamic, explosive and immediate in effect than simple contractions of muscles in the arms or legs.

Mechanics of Bandhas

Bandhas involve the contraction or squeezing of muscles. As there are three bandhas, there are three main muscle groups involved: the perineal muscles, the abdominal muscles and the cervical (neck) muscles. Contraction of these muscles affects the nervous, circulatory, respiratory, endocrine and energy systems. When a muscle is contracted a nerve impulse is relayed to the brain, triggering other neuronal circuits and nervous centers. This in turn affects our state of consciousness. In response to this stimulation, the brain adjusts its firing patterns. For example:

1. Moola Bandha (perineal contraction) stimulates both the sensory-motor and the autonomic nervous system in the pelvic region. When moola bandha is performed, pelvic stimulation activates parasympathetic fibers merging from the pelvic spinal cord. Parasympathetic fibers emerge from the cervical (neck) and sacral (pelvic) area only, while sympathetic fibers emerge from the thoracic (upper back) and lumbar (lower back) areas. The performance of bandhas has been experimentally shown to enforce all parasympathetic activities in the body which includes a decrease in heart rate, respiration and blood pressure (only in a person with normal blood pressure), and a general sense of rest and relaxation. Sympathetic nervous stimulation also occurs in moola bandha but at a subdued level. The overall effect of stimulating both parasympathetic and sympathetic nervous system is to re-balance these two major components of the nervous activity in the body. This has a very definite repercussion on the hypothalamus (responsible for the complete endocrine system), which relays its information to the whole limbic (emotional) system and the cerebral cortex (outer layer of the brain).

2. Uddiyana bandha (abdominal contraction) compresses the digestive organs, adrenal glands, kidneys, and most importantly the solar plexus. This “brain-in-the-stomach” is squeezed and in return a flood of energy is generated in the abdomen and chest. The energy has healing qualities and is experienced consciously as beneficial, enhancing our sense of well-being. Uddiyana bandha tones the sympathetic nervous system, encouraging it to work more efficiently. It also enables us to gain control over the sympathetic nervous system so that it does not function in unsuitable situations, thus avoiding the effects of stress and anxiety in psychosomatic disease.

3. Jalandhara bandha (throat compression) stretches the neck, pulling the spinal cord and thus the brain. This has subtle effects on the pituitary and pineal glands while the forward flexion (in jalandhara bandha the chin is placed on the chest) affects the thyroid, parathyroid and thymus glands. At the same time it stimulates the parasympathetic spinal area in the medulla oblongata (situated at the bottom of the brain and the top of the spinal cord) regulating heart rate, respiration, blood pressure, etc. Finally, jalandhara bandha also compresses the carotid sinuses which help in lowering the blood pressure. By reducing sympathetic tone, one achieves a sense of rest, relaxation and general well-being.

The performance of bandhas leads to a general massaging effect of the muscles and internal organs. Increased blood supply to these areas aids in a general purification of the body. Bandhas affect the endocrine glands. As these glands are intimately related to the chakras, it is a natural consequence that the bandhas also affect the chakras. When stimulated, the chakras influence every aspect of the organism, revitalizing it with life-sustaining energy.

Physical Effects of Bandhas

The performance of bandhas in conjunction with pranayama (breath and energy control) affects the whole body:

They harmonize the efficient functioning of the endocrine system: jalandhara directly influences the pituitary, pineal, thyroid, parathyroid, thymus; uddiyana bandha directly influences the adrenals and pancreas; moola bandha directly influences the gonads and the perineal body/ cervix (which are said to be vestigial endocrine glands). All bandhas have an indirect effect on the pituitary, pineal and brain.

As a result of the direct effect that the bandhas have on the endocrine glands, certain bio-rhythms in the body are also regulated. For example, both moola bandha and uddiyana bandha are extremely useful in stabilizing menstrual periods.

All bandhas, when performed correctly, lower respiration rate, inducing calmness and relaxation.
Blood pressure is decreased.
Heart rate is lessened.
Alpha brainwave production, an index of profound relaxation, is increased, indicating slowing of nervous activity.
Sympathetic activity in the body is decreased, a further index of relaxation.
Confused and/or crossed neuronal circuits in the brain are reordered, in effect “retraining the brain”.
The digestive system is toned, massaged and revitalized via pressure on the internal organs.
Harmony in the activity of the urogenital system occurs as a result of reflex action via the nervous system.

Pranic Effects of Bandhas

Each bandha is associated with the stimulation of a specific focus of prana. Bandhas are said to be mutually related to certain nerve plexus in the spine, the endocrine glands; as well as pranic energy centers known as chakras. For each nerve plexus and endocrine gland on the physical level there exists a corresponding chakra on the pranic level as follows: mooladhara – sacral/ coccygeal plexus; swadhisthana – prostatic plexus; manipura – solar plexus; anahata – cardiac plexus; vishuddhi – pharyngeal/ laryngeal plexus; for ajna and sahasrara, the pineal/ pituitary/ hypothalamic complex. Of the six chakras in the spine, the bandhas are directly associated with the active stimulation of three chakras as follows: moola bandha, mooladhara chakra; uddiyana bandha, manipura chakra; jalandhara bandha, vishuddhi chakra. Each of these physical and pranic locations are related, neurologically, to a specific counterpart in the spinal cord and brain, and therefore the psyche. Contraction at the physical level activates and awakens hitherto dormant faculties in the brain and mind, usually present in only the most evolved mind. Mastery of the bandhas, therefore, leads to the fullest realization of our potential.

The physical, endocrinological and neurological aspects of bandhas can be understood when we appreciate the fact that the body is a complex yet well organized field of various energy systems, based on one fundamental energy principle called prana. Though they have vast physical repercussions of a positive nature, their main effect is on the body’s energy systems at the pranic level.

According to many esoteric philosophies the downward flow of prana (apana) represents the part which leads man’s consciousness to the lower, earthier elements: for e.g. satisfaction of instinctual desire, over-indulgence, lethargy, apathy, laziness and so on. According to these philosophies, it is believed that man’s essential nature is Godlike and that in order to re-unite or realize the “first cause” he must re-direct his consciousness. Here the role of bandhas, and especially moola bandha, is to block the descending movement of consciousness and re-direct it upwards.

A useful analogy to aid our understanding of bandhas is to liken them to the locking, stopping, obstructing and re-directing power of a dam wall. Energy (physical mental and psychic) is centralized and focused at the site of contraction so that it can be re-directed for useful work as desired by the controller. These areas are infused with a fresh, vital force capable of checking imbalances in the body systems.

To further understand bandhas we must extend our view so as to see them not only as locks, but also as removers of locks, or blockages, in the form of physical and mental impurities. According to the scriptures there are granthis of psychic knots, located at mooladhara, anahat and ajna chakras. Granthis represent blockages in man’s awareness of himself at the different levels of consciousness; they obscure the true image of man’s essential nature. Traditionally, bandhas were prescribed as one of the most effective means of untying these knots or blockages, existing as tension, anxieties, repressions and unresolved conflicts, thereby allowing us to re-discover our true nature.

The force generated from the bandhas may be likened to that of increased pressure in a tube. Imagine a piece of tubing resting vertically to the ground. This tube represents sushumna nadi (the main pranic energy channel which runs up the spine).

Moola bandha represents the sealing of the lowest portion of the tube, thus preventing the downward motion of prana. It stimulates energy in mooladhara, awakening kundalini shakti.

Jalandhara bandha seals off the top portion of the tube. Prana is now locked within this tube.

Uddiyana bandha completes maha bandha. It further increases pranic pressure by stimulating the solar plexus (manipura chakra), filling and expanding the closed tube.

Thus, when maha bandha is performed, prana is compressed in sushumna. The locks prevent its downward and upward movement at the same time stimulating energy. Release of the bandhas flushes prana through the whole body, and as prana is by nature vital, life-giving energy, the body is relaxed, toned and rejuvenated. The granthis can then be pierced and untied, expanding consciousness.

– Dr. Hiren Parekh



Three Bandhas: Introduction to the inner energy locks – Part 2




In Part 1 of the Three Bandhas article, we had introduced and explained the three different bandhas and their effects on an individual. Here, in the 2nd part of this series, we further provide insights on the relationship of these bandhas with consciousness, the importance of moola bandha and also its effect on the mind and body.

Bandhas and Consciousness:

According to yogic scripture, control of muscles and nerves regulate breath. Control of breath controls consciousness. Bandhas are a means of extending control over breathing and are thus a means to extend our knowledge and control over consciousness.

Breathing rate and depth are said to be affected by: states of consciousness, disease, atmospheric conditions, thoughts, exercise and emotions. Research has shown that in a state of tension and fear, respiration becomes short and shallow, whereas in a state of relaxation, people take long and deep breaths.

When bandhas are performed in conjunction with pranayama, contraction of the muscles takes place simultaneously along with kumbhaka (internal or external breath retention). The physical lock or contraction is applied and at the same time the breath is also arrested or immobilized. As a result, consciousness is also arrested, stopping the flow between the polar opposites of inhalation and exhalation, birth and death, joy and sorrow, gain and loss.

Through the perfection of bandhas, a Yogi is able to lock himself into the ‘eternal now’ devoid of the dualities of existence, motion and change. His consciousness is unfettered by the modifications of thought enabling him to merge into the field of unified consciousness. As such, the bandhas induce pratyahara (sense withdrawal) and are preliminary techniques for meditation.

We find then that the bandhas induce five different kinds of ‘retention’ or immobility: retention of muscles, breath, senses, thought and consciousness. Once retention of consciousness is achieved, the Yogi is prepared for the next stage of his spiritual rebirth, the awakening of kundalini. The bandhas act as triggering mechanisms for the activation of this powerful force residing at the base of the spine.

Technically speaking, kundalini yoga comprises of any technique that leads to kundalini awakening. Bandhas fall into this category and thus may be classified as techniques of kundalini and kriya yoga, as systematized by Swami Satyananda Saraswati of Bihar School of Yoga, Munger.

Of the four bandhas, we aim to focus solely on moola bandha, regarded by many adepts as the most important of the bandhas. Without it, kundalini, dormant in the mooladhara chakra, will remain asleep eternally. Little has ever been written on this eminent yogic practice, depriving it of the respect and understanding which it so richly deserves.

Moola Bandha

The Sanskrit word moola (also written mula) means ‘root, firmly fixed, source or cause, basis, the foot, lowest part or bottom, foundation’. Bandha means ‘lock, restrain, shut or close’. Together the words moola and bandha refer to the contraction of mooladhara chakra, the seat of kundalini. This contraction is triggered at the ‘root’ of the spine or the trunk of the body, the perineum. Moola bandha is known as the ‘perineal lock’, contraction of the muscles around the perineal body in the male and the cervix in the female, in order to release and control energy generated by the mooladhara chakra. Moola bandha occurs simultaneously at many levels. On the physical level it is the physical contraction of muscles. However, when refined, moola bandha is the contraction of mooladhara chakra. It is important to note, therefore, that moola bandha is not just the contraction of the perineal body/cervix but also the ’locking’ (contraction) of mooladhara chakra. The perineal body and cervix act as trigger points to enable us to locate the psychic center of mooladhara chakra.

Kundalini shakti on awakening from her sleep acts as a medium for the expansion of consciousness, thereby allowing a complete achievement of one’s innate ability. This in turn enables the person to rise to the level of divinity, leaving behind the mundane realm of the cycle of birth and death.

Importance of Moola Bandha

The importance of moola bandha should not be underrated, because its perfection may lead to a spontaneous rearrangement of the mental, physical and psychic bodies. The physical contraction of the perineum has the beneficial effects of maintaining hormonal balance, and stimulating and regulating the nerves that innervate the lower pelvic region; thereby regulating all the internal organs.

Moola bandha is therefore an important tool in the treatment of physical diseases of the lower abdomen e.g. digestive ailments and sexual disorders. Because the body and mind are inextricably interlinked, ‘as in the body, so in the mind’, an effect on one cannot pass unnoticed by the other. Accordingly, moola bandha has the immediate effect of creating a deep sense of mental relaxation, thereby relieving most mental and psychosomatic disorders which are the direct or indirect effect of stress, tension and anxiety.

As a mental relaxant, moola bandha has been found extremely useful in the treatment of such mental disorders as depression, neurosis, some phobias, hysteria and mania. Little experimental evidence exists to substantiate the effects of moola bandha on psychosis. However, because of its effects on the brain and by virtue of the fact that moola bandha is effective in the treatment of both mania and depression, it has proved useful in correcting the extreme moods characteristic of manic-depressive psychosis, and in some cases of schizophrenia, especially in the early stages.

The effects of moola bandha on the pranic level are more pronounced than those on the physical and mental levels. It has a subtle yet powerful effect on the psychic body, acting as a trigger for the awakening of mooladhara chakra and kundalini. In doing so, moola bandha also helps in releasing the brahma granthi (psychic knot at mooladhara chakra) allowing the prana to flow up sushumna nadi. This means that moola bandha prepares one for a true spiritual awakening. An aspiring sadhaka should treat moola bandha as a part and parcel of his main sadhana. Though it may take time to perfect it, he will derive physical, mental and spiritual benefits far beyond his dreams or expectations.

Conclusion

Initially, since the brain may not be tuned to fine muscular manipulations in the perineal area, the student may have difficulty in asserting conscious control over this area. Moola bandha practice may reactivate the area in the brain controlling this region of the body, thus bringing the neuronal circuits responsible for its control into the sphere of consciousness.

This growth process may take some time. In the meantime, while practicing moola bandha, it is important not to get frustrated if you cannot contract the perineal body or the cervix without even contracting the anus or genital organs. In the initial stages of practice this is to be expected. Be assured that control will definitely come with time, practice and perseverance.

Neurological and Endocrinological Aspects

Though moola bandha seems to be concerned with events occurring at the southern pole of the body, it is a means of directly manipulating and influencing the brain and its neurological and endocrinological function at the northern most extremity. In this way, moola bandha influences our behavior, personality and mental state by exerting a positive and coordinating effect on the whole physical body via the brain. Moola bandha helps integrate the neurological and endocrinological function of the body by manipulation of the body energies.

Neuron cells are the basic units of the nervous system. Their function is to conduct energy impulses which transmit information. Varying in size and shape, there are more than twelve billion neurones in the body that make up the nervous system and play an important role in the shaping of consciousness and distributing the energies of the body. In this way the different body organs are controlled; turned on or off, slowed down or sped, given fine tuning and coordinated. The nervous system is coordinated with the endocrine system via a central mid brain structure, the limbic system. Within this, lies the hypothalamus which controls the autonomic component of the nervous system as well as the endocrine glands.

The nervous system allows fine, precise and immediate control of the body with very little delay. The endocrine system, on the other hand, is a slower controlling mechanism, regulating the metabolism and basic structure and function. In a normal individual both these systems are coordinated and harmonized within themselves and with each other, so that all the bodily processes function at an optimal level, where no system is trying to outdo any other. Each cell in the body works to maintain the health and integrity of every other cell, organ and structure.

The Nervous System

The nervous system is divided into the following components:

Central nervous system: This is an organization of two principal components, the spinal cord and the brain. The spinal cord serves as a conduction path to and from the brain which regulates the complex activities of the body and mind. It is a highly developed computer which integrates the whole body function in terms of sensation, movement, thought, feeling, intellectual faculties, and higher intuitive processes.

Peripheral nervous system: This is comprised of those neurones which lie outside the bony case formed by the skull and spine, and includes the autonomic and sensory/ motor nervous systems. Motor nerves take messages from the brain to the different parts of the body and sensory nerves bring back messages.

Autonomic nervous system: This regulates all automatic body functions including heart rate, blood pressure, endocrine and digestive processes, and so on. Although not normally under our conscious control, they can be controlled through the techniques of biofeedback and yoga. The sympathetic aspect of the autonomic nervous system generally comes into play when we experience stress, tension or strong emotions. The system tends to be active when we are calm and relaxed.

With the practice of moola bandha we see an elaborate interplay of the different aspects of the nervous system. The initial impetus to perform moola bandha stimulates the cerebral cortex of the central nervous system. The message to contract the perineum is relayed to the second, third and fourth sacral (peripheral) nerves through the spine. Having accepted the nervous stimulus, the sacral nerves proceed to contract the perineum (peripheral nervous system). The contraction completed, the effects on the autonomic nervous system may now come into play.

Parasympathetic fibers concerned with relaxation emerge only from the neck (cervical) and sacral (pelvic) areas of the spinal cord. Thus, with the stimulation of the sacral nerves not only has the perineum successfully been contracted but also the parasympathetic nervous system is now dominant over the sympathetic nervous system, resulting in a deep sense of rest and relaxation in the body and mind. The autonomic nervous system maintains constant tone and monitors any change in the body’s internal environment. With the performance of moola bandha the whole internal environment is altered: the blood pressure decreases, along with respiration and heart rate, and so on. The sensation of relaxation and pleasure generated by this practice are relayed back to the brain (via the peripheral nervous system) where they are analyzed by the higher mental faculties of the cerebral cortex, and transmitted to the mind for conscious appreciation and enjoyment.

A similar neurological process occurs in the practices of ashwini and vajroli mudras, the difference being that the initial mental impulse responsible for the contraction of the various muscles is generated from a different area of the brain’s cortex, or outer layer. The nature of nervous control over these muscles basically remains the same.

It is important to realize that there is a difference between the unconscious, involuntary processes involved in urination and defecation, and conscious contraction as experienced in yogic practice. In the first case, the neuronal circuits related to the perineal area are usually outside the normal range of conscious awareness. Through moola bandha we can learn to use those same neuronal circuits as part of an act of will, within the range of conscious awareness, thereby enabling us to:
Precisely control all physical activity in this area, projecting our control into deeper pranic or psychic areas.
Be consciously aware of the processes of the perineal area and arrest any disharmony before disease manifests e.g. piles, constipation, prostatic hypertrophy.
Retrain the brain to disentangle confused or crossed circuits so that the sensory motor system is coordinated, and health of the whole body maintained.
Have greater conscious control.

These effects have ramifications for all the other components of the body.

The nerve which supplies the perineum is the pudendal nerve. It derives its fiber from the second, third and fourth sacral nerves, which in turn originate from the sacral plexus in the lower back. This nerve sends branches to the vagina, clitoris, penis, scrotum, rectum, anus and perineal muscles and is both sensory and motor in function. The interaction of the nerves in the perineum with the brain and the rest of the body are extremely intricate. The nervous system is delicate and sophisticated, but our precise control over this instrument is often left wanting. Yet despite all its networks, myriads of pathways and connections, it is possible to unravel its mysteries and regain conscious control of the total organism. The technique of moola bandha is a way to that goal and the catch-word is ‘practice’.

Damage to the nerves, spinal cord or brain may seriously impede or render impossible control over the muscles in the body. In cases where people had no voluntary control over the muscles of their pelvic floor, it was impossible for them to contract any of the muscles or muscle groups of the perineum. Closer investigation revealed that in most cases, some damage had been incurred by the nervous system.

Similarly, the opposite phenomenon has also occurred. Namely, after the contraction of specified muscles the practitioner has failed to be able to let them go and relax. The brain fires off a train of continuous impulses which sends the muscles into spasm, leading to unpleasant subjective physical and mental sensations. From our experience, this is believed to be caused by a psycho-physical inability to properly control contraction and release of the muscles, coupled with an excessive discharge of pranic energy which the body has not yet been accustomed to handle. As a result the circuits overload. Thus, these phenomena require expert assistance and guidance.

Though such experiences are rare, the implications for the students are obvious. Any break in the complex links between the muscles and brain will have definite repercussions on the total system. Thus, sound health is a vital requisite for the practice of moola bandha. The preparatory techniques must also be fully mastered. Moola bandha must not be over practiced in the beginning and the guidance of an expert teacher must always be on hand.


Three Bandhas: Introduction to the inner energy locks – Part 3




Part 3 is the final and concluding part in the series of the three bandhas that we presented to you in the past week. In this article, we further delve into the yogic benefits of practicing the moola bandha. We hope to offer better understandings about the effects of the bandhas on the endocrine system and the neuro-endocrine axis, here in Part 3. Additionally we also see the effects of its combination with pranayama and other yoga disciplines.

Endocrine System:

The endocrine system is a body control system which comprises of glands emitting powerful hormones into the blood stream. The endocrine glands are not only responsible for metabolic processes and the control of all biological activity in the body, but also hormonal balance profoundly affects our personality and character. There are eight endocrine glands in the body: pituitary, pineal, thyroid, parathyroid, thymus, adrenals, pancreas and gonads.

The self regulating endocrine system incorporates the hormones secreted from any gland which are partly stimulated by the other hormones in the bloodstream. All information feeds back to the master controlling gland – the pituitary. Thus, the endocrine glands are all inter-related, inter-linked and inter-dependent. One diseased or malfunctioning endocrine gland will impair the efficient functioning of the others and will, at the same time, have direct or indirect bearing on the total well-being of the body, through its effect on the brain.

On a more subtle level, each of the endocrine glands are related to one of the chakras. There is, however, no endocrine gland specifically related to the mooladhara chakra, though according to yogic philosophy, the perineal body is the vestige of a gland which has atrophied in the course of evolution. The practice of moola bandha reactivates this vestige, which has every subtle effect on the brain and the pituitary/pineal/hypothalamic complex. At the same time it stimulates the gonads in both sexes, as it is intimately related to this system. This stimulation turns on the energy in the whole pelvic area, making it available for other body processes. In yogic terminology, the energy is called ojas and can be channeled by various techniques such as vajroli mudra, for productive and useful work in the body and mind. Moola bandha may lead to increased sexual energy; however it should not lead to ejaculation. The practice of vajroli mudra is therefore learned after moola bandha to prevent this dissipation of sexual (pranic) energy and encourage its sublimation for a higher purpose – the reanimation of the latent capacities in the brain.

Thus, moola bandha allows us to gain control over the endocrine system as well as energize the body and mind. This is because endocrine glands (at the physical level) correspond to the chakras, whirling vortices of energy (at the pranic level). Moola bandha stimulates mooladhara and swadhisthana chakras, sending energy through the body, invigorating us and making our personality positive and dynamic.

Neuro-Endocrine Axis:

With the energy gained through the control of the endocrine glands, we can act with determination and spontaneous creativity. Through moola bandha, combined with other yogic disciplines, we learn to channel the nervous energy at will so that we can act in a more graceful, flowing way, and are able to perform more difficult tasks with greater dexterity. When the brain becomes ordered and more synchronized, we function better at all levels with increased understanding and will-power, and are able to accomplish more in our life with attendant satisfaction and gain.

Moola Bandha and Pranayama:

For maximum benefits moola bandha should be practiced in conjunction with pranayama. This is because, while pranayama stimulates and allows the control of the flow of prana, the bandha directs it to required areas, thus preventing dissipation. In the context of pranayama, apana moves up with inhalation (pooraka) and prana moves down with exhalation (rechaka), while a balance between inhalation and exhalation signifies the retention of breach (kumbhaka) which occurs spontaneously when prana and apana unite.

Moola bandha is utilized with kumbhaka as it helps turn the apana upwards. In the beginning moola bandha should be practiced with antar kumbhaka (internal breath retention). Simultaneously the region of the perineum is contracted and pulled up towards the diaphragm. When the practitioner can perform moola bandha while holding the breath inside, without the slightest strain or discomfort; then he should attempt the more difficult practice of moola bandha with bahir kumbhaka (external breath retention) which has a more powerful effect.

The Hatha Yoga Pradipika states that kumbhaka is of two kinds – sahit kumbhaka (borne, endured, supported by will-power, produced by conscious effort) and kevala kumbhaka (spontaneous, absolute, highest possible). Sahit kumbhaka should be practiced until one achieves mastery over pranayama, when we achieve kevala kumbhaka. The essential difference between these forms is that sahit is ‘the way’ and kevala is ‘the end’. Kevala kumbhaka occurs automatically when kundalini enters the sushumna, but takes place only after mooladhara chakra has been fully awakened. Kevala has many names: vidya (knowledge), samvit (pure consciousness) and turiya (beyond the three dimensions of consciousness). It is the highest experience of yoga, the end goal.

One should not confuse kevala kumbhaka with the simple kumbhaka that occurs during the beginning stages of meditation when the breath seems to stop. Many yoga students, while in meditation, may themselves have experienced the slowing down of the breath. It is not uncommon that as the breath becomes no more than a mild flicker, many students are overcome by a sense of fear and uncertainty and discontinue the practice. Some people may also become extremely frightened and think, ‘If I stop breathing altogether surely I will die’. Experience will show that this is not the case, rather once the barrier of the breath is overcome, one is transported into divine realms.

If you have met with this fear, rest assured that experience is only the suspension of the breath, not the actual stopping of the breath. This is the springboard into your own inner consciousness, but if fear is not overcome by strong will and unconquerable faith, you will find that the moment you experience fear, breathing pattern will increasingly become more rapid, leading your consciousness back to extroversion and the meditation is lost. This suspension of breath (kumbhaka) plays a definite role in the perfection of moola bandha. Only when the mind is completely concentrated will the breath cease, and moola bandha is a powerful means to concentrate the mind and energy. When combined with breath control and awareness it is an even more powerful means to attain kevala kumbhaka.

Moola bandha can be performed in conjunction with nadi shodhana pranayama, for example. In this way the maximum benefits of moola bandha can be derived, and at the same time acute sensitivity toward inhalation (apana/pooraka), exhalation (prana/rechaka), and breath retention (angtar/bahir kumbhaka) is developed. From this control, awareness is developed and prana can then be consciously directed. As mooladhara chakra is the storehouse of prana, and moola bandha the key to release it, control is essential.

After having gained mastery over the practice, one can begin to slowly awaken mooladhara chakra and even the kundalini shakti from within it. After which, it may be possible for one to enjoy the bliss arising from the union of the formed with the formless; i.e., the union of prana and apana, nada and bindu and so on.

Medical Benefits:

Female: Moola bandha may be used to alleviate dysmenorrhoea (painful menstruation); however, if you have amenorrheas (absence of period) then refrain from the practice of moola bandha until you have sought the expert guidance of a doctor and yoga teacher, who will assess the cause.

Moola bandha has also proved to be useful in childbirth. A pregnant woman could continue practicing moola bandha along with certain other yogic practices right up to the time of labor, in order to maintain elasticity in the vaginal muscles which may aid in a painless delivery. It is also suggested that women may practice moola bandha, ashwini and vajroli mudras, and other yoga practices immediately after childbirth as this will assist in re-toning the muscles stretched during pregnancy. Moola bandha is also excellent for treating prolapse, leucorrhoea and urinary (stress) incontinence.

Male: Moola bandha alleviates spermatorrhea (leakage of semen), helps prevent inguinal hernia, and controls testosterone secretion and sperm formation, pacifies passions, which influences the coronary behavior.

Scientific research has shown that the problems associated with menopause are closely correlated with one’s mental and emotional state. Men and women who are cheerful, healthy and have a positive outlook on life pass through menopause with little or no difficulty. However because the physical effects are more evident in women, a larger percentage may tend to become pessimistic, depressed, worried and anxious, and have a great deal of trouble accepting and handling menopause. The practice of moola bandha allows for a smooth metamorphosis at this time by rebalancing hormonal changes, preventing such unpleasant symptoms as lethargy, irritability, depression, high blood pressure and giddiness. Contrary to numerous superstitions and myths, people do not lose their sexuality at menopause, rather their capacity for sexual expression continues into old age. Thus moola bandha will ensure continuity of a healthy, fulfilling life and may be performed from two different points of views:

1. For the householder, in order to solve sexual problems and enhance, maintain and sustain a healthy sexual relationship.

2. For the renunciate, to sublimate the energy of overt sexual expression into the awakening of higher centers.

In both cases, constant awareness of spirituality inherent in sexual energy can be maintained, transforming the sensual act into a spiritual union. It is possible that through the practice of moola bandha immense sexual energy may be generated. This energy then needs to find a positive means of expression, so the sadhaka begins to perform vajroli mudra so that it may be re-channeled upwards into the sushumna. Others may express this energy through working, painting, writing, inventing and so on. Whatever the avenue of expression, this vital energy or ojas should not be lost or wasted in idle sensual enjoyment. Ultimately, ojas is the majestic unfoldment of the most highly refined consciousness. Whether it reaches its final culmination in the sahasrara or remains bound by the walls of mooladhara is a decision that exemplifies a turning point to spiritual life.

Psychotherapeutic Value:

Moola bandha and bandhas in general, are believed to be a strong medium of bringing about a relaxation of the mind and body. They relax the mental stresses which are observed in people, which include factors like mania, depression, hysteria, phobia and anxiety. Even schizophrenia and other psychoses are amenable to moola therapy if they are caught in their early stages and the personality has been previously stable. This is because moola bandha is a mental purgative, releasing the subconscious and unconscious mind of suppressed anxieties and hidden mental blocks beyond consciousness which cause difficulties in life.

If the body is healthy, moola bandha increases the activity of the parasympathetic nervous system, lowering the breathing rate, heart rate, blood pressure and stabilizing the brain waves. The whole endocrine system is rebalanced which leads to stabilization and equilibrium of the personality. As a result of this, the mind starts feeling relaxed and healthy. We come in touch with the body and learn how to control it. The mind is a wondrous and amazing thing but only a few of us may have realized its infinite capacity. Moola bandha, which even though to the uninitiated may seem no more than a simple physical muscle contraction, is one means of raising our normal consciousness and fulfilling its enormous potential by the arousal of kundalini shakti.

Psychophysical Relationship:

Moola bandha capitalizes on the mind-body link. We might wonder how it is that contraction of such a small area of the physical body can have such powerful effects on the whole human organism. Yogic philosophy believes that the effects of moola bandha may surpass the effectiveness of the contraction of all the other body muscles combined. To better understand this we can turn our attention to the modern western psychological theory.

Forty years ago, the American psychologist Edward Jacobson pioneered the first major work into the area of relaxation. He gathered evidence to show that through relaxation certain changes in the autonomic nervous system were facilitated e.g. blood pressure and heart rate decreases, the breathing pattern becomes more regular and stable, and the level of adrenaline released into the bloodstream decreases. This research was conducted in passive relaxation techniques. As interest grew and the experimental procedures became more elaborate, it became apparent that the physiological changes due to relaxation were associated with certain psychological states, such as: calmness, optimism, positiveness, peace of mind and even increased concentration.

Further physiological research realized the important fact that mental tension and anxiety are absorbed into the muscle structure of the body in the form of spasm or rigidity. With this realization, orthodox passive techniques moved in a new direction known as ‘dynamic relaxation’.

Attention was directed towards the muscles, and various methods, including massage techniques, were devised to alleviate muscle rigidity. The most effective method, and the one still most commonly used today, was incorporated into what is called muscle relaxation therapy. In this therapy the subject is not a passive recipient but an active (dynamic) participant. This technique showed that the most efficient way to release muscle spasm was to first exaggerate the tension in muscle groups by powerfully contracting the muscles to the limit and then slowly releasing the contraction. By this, not only does the patient experience a feeling of ‘letting go’ but also becomes consciously aware of the tension spots that previously (sometimes for months and years) may have gone unnoticed.

Moola bandha is performed in much the same way as the method already outlined for muscle relaxation therapy, and its effects run directly parallel. That is, several of the muscles connected to the perineal body are contracted and held for some duration, and then released. This process innately also comprises of the release of mental and physical tensions.

Psycho-Emotional Relationship:

The perception of moola bandha as a relaxation therapy is a partial one. As seen earlier, moola bandha is not a primarily physical practice. Physical contraction of the muscles is noted to merely be a medium through which the psychic body component is located. After which, the real work starts. The unconscious mind is stimulated so that suppressed mental energy is allowed to surface into conscious awareness where we can deal with it through various yogic practices such as antar mouna, relaxed witnessing of inner experiences, with the element of control.

This release of emotional energy is called abreaction in modern psychological terminology and was a technique propagated by Freud, Bruer, Brown and others. Freud had discovered that remembering past dramas and memories was useless in the psychotherapeutic process unless emotional energy was released at the same time. This requires one to consciously relive this experience, thereby freeing one from dissipated, and functional non-disintegrated energy that creates pain and suffering.

Abreaction encourages the patient to emotionally relive or ‘abreact’ the terrifying or anxiety-provoking experiences which had led to psychological disturbance and even breakdown. In the medical setting a person may be drugged in order to break down their inhibitions. Following which, the person is suggested that he is in the original situation of terror and stress. If the abreaction is successful, then it stirs up tense excitement in the nervous system which often produces violent outbursts of emotions like tears, anger, aggression, fear or laughter.

Moola bandha is nowhere near as violent a technique as drug abreaction, but it works on the same lines, at a more subtle level. The relaxation of tension in the body allows suppressed energies to be released, bringing with them the conflicts and neuroses from the subconscious and unconscious depths, purifying the body and mind. As a result we may experience strange emotions, feelings and thoughts because of the practice, but these should be kept within perspective and realized to be manifestations of the cleaning process.

When the release of energy occurs through moola bandha, unconscious desires, anxieties and tensions surface. When this happens, the person, according to abreactive therapy, is encouraged to release the tension both emotionally and overtly. However, according to yoga, the release occurs through the practice of antar mouna – acting as a detached witness to all thoughts and emotions. Through mental and emotional arousal the mind is purged of unwanted stress and anxiety and the person feels cleansed, freed and revitalized. Some people may want to cry, and this is a valid means of release to be encouraged by the yoga teacher. Others may laugh, overjoyed that their minds have become light and free. Still, others may watch the process with detached equanimity; they may neither be crying nor laughing, they may just be aware. All these ways release poisonous emotional energies which have created neurotic mental and neuronal mechanisms.

When learning moola bandha we proceed slowly, for if we jump into the practice without first learning detached awareness and becoming used to the release of emotional energy, we may be caught unaware and may be overcome by the results of the practice. The Hatha Yoga Pradipika indicates that the unconscious complexes have the capacity to become as powerful as a ‘sleeping snake struck by a stick’. Through slow progress and expert guidance, this will not happen. If it does, then appropriate techniques and measures can be utilized to redirect the energy outwards. An experienced teacher is necessary for this purpose.

If we imagine that our neuroses are fixed patterns of brain neurones and mental mechanisms that force us to react in predetermined ways and therefore inappropriately to our environment, we may be able to see how they destroy our lives. Usually the energy of these neuronal and mental circuits is outside the field of our awareness. Moola bandha and other energy-releasing techniques such as kunjal send the pranic energy directly to the brain and mind, and increase our circle of awareness, which naturally starts including in it recognition of our neurotic patterns.

As soon as we become aware of ourselves, we can begin a change for better. As a result of the elimination of mental and emotional problems, increased sensitivity is developed to one’s own internal and emotional environment. This is further heightened through practicing awareness. As sensitivity and awareness both expand, one’s internal vision is expanded, and in this way our mental problems can be solved as we can see the source or root of the problems. Thus moola bandha is a means to cut mental problems at the root and thereby establish mental health and well-being.

http://www.healthjockey.com/2009/08/07/three-bandhas-introduction-to-the-inner-energy-locks-part-1/