Health wealth

Winter is a soothing season away from the scorching heat so most people like it, but it is harsh on your health and skin too. Thus,one should be careful about his/her skin and health. Winters mostly result in dry, rough and itchy skin because in this season moisture of the skin tends to disappear. Following these tips in winters can act as a miracle for your skin.

• Hydrate your skin from within by drinking lots of water. Carry a water bottle with you when you go outside. Herbal tea is also great during this time. Your skin will soon have a healthy glow. So drink up and don’t let your skin go thirsty.
• One good option would be to put moisture back into the air. A humidifying system can help your skin remain supple instead of cracked and dry. You can buy a system from your local drug store.
• A good body scrub and facial exfoliant can help remove dead cells from your skin. Add this to your cleansing routine once a week. Not only will you feel fresh but your skin will be free from all that old dry cells. Now you’re ready to moisturize!This will help protect your skin from moisture loss. Choose one that comes in an ointment form as it will contain 80% oil. Creams and lotions may tend to dry out the skin rather than keep it moisturised and soft.
• Don’t say goodbye to your sunscreen just because summer is over. Before you leave your house, apply a sunscreen with at least an SPF of 15 or more. This will protect your skin from the harmful winter elements. Alternatively, choose a product that combines a sunscreen with a moisturiser.
• It’s simple but it works! Why expose your hands to the chilly weather. Choose a good quality pair of gloves that does not irritate the skin. If you’re allergic to wool, wear a cotton mitten underneath. It will help keep your hands supple and warm.
• Although it doesn’t taste very great,flaxseed oil can moisturise your body from within. Since it is rich in vital fatty acids it can do a lot for your overall health. It is available in oil as well as in capsule forms.
• Now,how does a jojoba oil or sweet almond oil bath sound to you? Relaxing isn’t it! You don’t have to keep these for holidays.Nourish your skin by adding a few drops of this oil into your every day bath ritual.It will do wonders for your skin.
• Yes, sadly so the blow drier is not your friend in winters. Try the tousled look or the wavy style this winter. Hot air,dries out your scalp and can irritate your skin as well. So give the blow drier a miss this cold season.

By Wg Cdr V S Bejoy

Management as profession gets associated with all facets of human activities. Therefore, there is persistent demand for quality managerial manpower. This is true irrespective of the phase of growth of the economy. It could be the stagnation/decline during the recessionary period. In the Indian context, our economy could stand upto global recession due to the availability of quality managerial expertise, among other factors.

The profession of management aims at optimum utilisation of resources so that maximum possible output is obtained. It is possible only when quality management professionals are deployed. MBA, being a professional programme to develop business leaders who have to take decisions both critical and expeditious, there is a need to screen and choose quality candidates for admission to MBA programmes. Such screening is a globally accepted practice.

In India, there are five tests for admission to MBA, which have been approved by the Government of India, Ministry of HRD as national level tests. Management Aptitude Test (MAT), being administered by All India Management Association (AIMA) since 1988, has been attracting the patronisation of hundreds of B-Schools and registration of several lakhs of candidates during the year.

The forthcoming Management Aptitude Test (MAT) is in February 2010. There are over 480 B-Schools considering the February 2010 MAT Score for admission to their programmes during the academic year 2010-2012. These B-Schools’ profiles are available in the MAT Bulletin. In addition, there are several other B-Schools screening/counselling the candidates for admission based on the MAT Score Card issued to the candidates.

MAT is now being facilitated for the February 2010 MAT administration in dual mode as paper based test as well as computer based test. MAT as a computer based test was successfully implemented during September 2009 administration. MAT is the first national level test to provide computer based test option for the candidates. Candidates have the option to take the test either as a paper-based test or computer-based test. The facilitation of dual mode is to overcome the urban-rural divide as well as big-small town gap prevailing in the country. It is a candidate friendly measure adopted and implemented by AIMA in order to ensure that no capable candidate is denied of managerial career opportunity merely due to his lack of exposure to information technology infrastructure, systems or procedures.

The paper-based test will be held on February 7, 2010, whereas the computer-based test will be available in different time slots with effect from February 13, 2010.

Graduates as well as final year students of degree courses are eligible for MAT.

MAT forms are now available with select branches of Bank of Baroda against cash payment of Rs 980. Besides, there is an option to make online registration for MAT with Demand Draft or Credit Card for which Rs 1050 is charged. The details for online registration is given at website link www.aima-ind.org/matfeb10. The last date for sale of forms is January 22, 2010 and for online registration is January 24, 2010. Candidates may avail additional information on the Help Line number 011-40770300.

– The author is Director, AIMA

In winter, the sun sets earlier, a chill fills the air, and we spend less time outside being active and more time inside eating starchy and sugary foods. Our hibernating instinct doesn’t keep us healthy. Rather, our immune system takes a hit, allowing winter colds and flus to grab hold.

Luckily, there are certain things you can do to keep your energy up, your immune system strong and your body healthy all winter long.

Turn to naturally occurring sugars found in fruit for some sweetness. If you crave chocolate, go for dark chocolate (minimum 70 per cent cocoa), which contains plant phenols that have been shown to lower blood pressure. Cut up squares and store them in your freezer. Grab one or two when you need a sweet treat.

While hopping around countries, whether for business purposes or leisure travel, is the dream of many people, very few of them realise that it is not ‘all fun and no pain’. Jet lag is one of the worst problems that troubles airline travelers when they cross several time zones during a flight. Characterised by symptoms like fatigue, sleep disturbance, irritability, trouble in concentrating, headaches, stomach upset, diarrhea, and constipation, jet lag needs to be treated at the earliest. Otherwise, you run the risk of spoiling your whole trip. Here are some tips to help you out from jet leg.

• Flying results in dehydration in almost all the travelers. As they breathe in the pure oxygen inside the plane, their body gets drained. So, when you are in a flight, make sure to have lots of fluids, like water, juices, etc. Try to stay away from alcohol, as far as possible. In fact, you should try to make sure that you are well hydrated days before the scheduled flight. Keep in mind the fact that if you are dehydrated, it will take you even longer to adjust to the new time zone.
• Sleeping or remaining awake during the flight can help you a great deal in keeping jet lag at bay. If your flight will be arriving at the destination in the morning or early afternoon, sleep on the plane. This will make sure that you are up and alert when you land. In case your flight is scheduled for a late evening or night arrival, then try to keep yourself awake throughout the flight. This will make sure that you are sleepy on arrival, as the new time zone demands.
• In case you land at your destination in the morning, try not to go off to sleep the moment you step into your hotel room. Rather, stay awake all day, by taking small amounts of coffee, tea or caffeinated soda (avoid excess), doing exercise, etc. For whose you arrive at late evening or night, they should try to go off to sleep after settling down in the hotel. In this case, an over-the-counter sleeping aid, recommended by a doctor, may come handy.
• In the morning, go outside and expose your body to fresh air and bright sunlight. You can try exercising a bit as well. This will help the body get in tune with the new time zone and help it adjust the internal time clock.

By David Frawley

The main aspect of Yoga practice that actively considers the use of marmas is the practice of Pratyahara, which is the fifth branch of Yoga. Pratyahara mediates between the outer factors of Yoga, which include Asana and Pranayama, and the inner factors of Yoga, which mainly consist of meditation. Pratyahara is the door between the outer and inner factors of Yoga that allows us to turn our energy inward.

Pratyahara literally means ‘withdrawal’, like a turtle withdrawing into its shell. It refers to various ‘internalization’ exercises designed to control the senses and motor organs and introvert the mind. Such are closing ones eyes and ears to look and listen within or mauna, the practice of silence and not speaking in order to control the vocal organ. However, there are common and more physical forms of Pratyahara, which are mainly ‘relaxation exercises’; tightening and releasing the energy in various muscles and joints, which affects related marmas. This also clears the energy in the organs and system that the related marmas control.

We can understand the relevance of marmas and Pratyahara when we consider that marmas are ‘control points’, through which Prana and the various organs of the body can be worked on. Each marma point has various organs, systems, senses, nadis and chakras that it rules over. Through working on that particular marma, we can control or affect these factors in various therapeutic manners.

The great yogic text, Vasishta Samhita, contains an important section explaining the use of specific marmas for the practice of Pratyahara. We have included a translation and summary of the material as it is not available in English.

“Great yogis ever praise Pratyahara as concentration (Dharana) in the eighteen marma places of Prana. Drawing the Prana from each of these places is said to be the best form of Pratyahara.” The text then mentions eighteen such marmas and their locations.

Eighteen Yogic Marma Regions and Main Corresponding Marmas

1. The toes are the starting point. Kshipra marma.
2. The ankles: four and a half finger units from the toes. Gulpha (ankle) marma.
3. The middle of the calf: ten finger units from the ankle. Indrabasti marma
4. The root of the knee: eleven finger units from the middle of the calf. This marma is not one of the classical 107, but can also be used.
5. The center of the knee: two and a half finger units from the root of the knee. Janu marma.
6. The middle of the thigh: From the knee to the middle of the thigh is nine finger units. Urvi marma.
7. The anus: From the middle of the thigh to the root of the anus is nine finger units. Guda marma.
8. The middle of the hip: From the root of the anus to the middle of the hip is two and a half finger units. Kukundara and Nitamba marmas.
9. The root of the urethra: From the middle of the hip to the root of the urethra is two and a half finger units. Vitapa marma.
10. The navel: From the root of the urethra to the navel is ten and a half finger units. Nabhi (navel) marma.
11. The center of the heart: From the navel is the middle of the heart is fourteen finger units. Hridaya (heart) marma.
12. The base of the throat: six finger units from the middle of the heart. Nila marma.
13. The root of the tongue: From the root of the throat to the root of the tongue is four finger units. Shringataka marma.
14. The root of the nose: From the root of the tongue to the root of the nose is four finger units. This marma is not one of the classical 107, but control of it can be related to Phana marma by the nostrils at the base of the nose.
15. The center of the eyes: From the root of the nose to the eyes is one-half finger units. Apanga marma.
16. The middle of the brows: From there to the middle of the brows is one-half finger unit. Sthapani marma.
17. The center of the forehead. From the middle of the brows to the center of the forehead is three finger units. The marma point here is not one of the classical 107 but is still very useful.
18. The top of the head: From the middle of the forehead to the top of the head is three finger units. Adhipati marma.

These eighteen marma regions include points for seven chakras (the root of the anus (Muladhara), the root of the urethra (Svadishthana), the navel (Manipura), the heart (Anahata), the root of the throat (Vishuddha), the middle of the brows (Ajna) and the top of the head.

The regions of the eyes, the root of the nose and the root of the tongue, as well as the middle of the brows relate to the third eye or Ajna chakra. Similarly, the point on the forehead relates to the crown chakra. The point at the root of the tongue is an important meditation place and gives control over Soma or amrit.

These marma regions also relate to the fourteen nadis or channels of yogic thought. The root of the anus relates to Alambusha nadi. The root of the urethra relates to Kuhu nadi. The navel relates to Vishvodhara nadi. The heart relates to Varuna nadi. The root of the tongue relates to the Sarasvati nadi. The top of the head relates to the Sushumna nadi.  The eyes relate to the Pusha and Gandhari nadis. The marmas along the legs relate to the Hastijihva (right side) and Yashasvati (left-side) nadis.

Marmas, Regions of the Body and the Five Elements

The body can be divided into five regions relative to the five elements. We can treat the elements in the body according to the marmas in the portion that relates to them.

1.    MARMAS IN THE REGION FROM THE FEET BELONG TO THE EARTH ELEMENT.
Key marma: Talahridaya on the feet.

2.    MARMAS IN THE REGION FROM THE KNEES TO THE ANUS BELONG TO THE WATER ELEMENT.
Key marma: Urvi marma on the middle of the thighs.

3.    MARMAS IN THE REGION FROM THE ANUS TO THE HEART BELONG TO THE FIRE ELEMENT.
Key marma: Nabhi (navel) marma on the navel.

4.    MARMAS IN THE REGION FROM THE HEART TO THE MIDDLE OF THE EYEBROWS BELONG TO THE AIR ELEMENT.
Key marma: Phana marma on the nostrils.

5.    MARMAS IN THE REGION FROM THE MIDDLE OF THE BROWS TO THE TOP OF THE HEAD BELONG TO THE ETHER ELEMENT.
Key marma: Adhipati marma on the head.

Marma Meditation

Below we have presented a form of meditation and Pratyahara using marma points according to this yogic teaching, as Vasishta Samhita states, “One should practice concentration by drawing one’s Prana by the power of attention from each of these marma regions.” To do this practice the following method carefully, using inhalation and exhalation at each marma region, much like flexing and relaxing of the muscles.

1.    Direct your attention to your toes. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

2.    Move your attention to your ankles. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

3.    Move your attention to the middle of your calves. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

4.    Move your attention to the base of your knees. On inhalation, gather your energy there. On exhalation, release it.  Feel this region of your body energized, healed and relaxed.

5.    Move your attention to the middle of your knees. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

6.    Move your energy to the middle of your thighs. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

7.    Move your energy to the root of your anus. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

8.    Move your energy to the middle of your hips. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

9.    Move your energy to the root of your urethra. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

10.           Move your energy to your navel. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

11.            Move your energy to your heart. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

12.           Move your energy to the root of your throat. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

13.           Move your attention to the root of your tongue. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

14.           Move your attention to the root of your nose. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

15.           Move your attention to your eyes. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

16.           Move your attention to the point between your brows. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

17.           Move your attention to the middle of your forehead. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

18.           Move your attention to the top of the head. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

In this practice one concentrates both mind and Prana in each of these regions starting with the feet. Gather your attention from one marma region to another like climbing a series of steps from the bottom of the body to the top of the body. Finally, you can hold your awareness at the top of the head in the space of the Supreme Self beyond birth and death and all suffering. However, you can also direct your breath and attention to any of these marma sites to heal that area or for specific therapeutic purposes.

Marmas and the Use of Mantra

Mantra is not only used for spiritual purposes but has a wide application for healing purposes. Mantra therapy, Mantra Chikitsa, is widely used in all aspects of Ayurveda. Mantras have a special application to energize and protect marma points. Mantras can create a protective covering or armor (kavacha) at a psychic or pranic level. They also facilitate the flow of Prana through the marma region which can be directed by our energy of attention. Many mantras can be used for this purpose. For the sake of brevity and simplicity we will only mention a few. The Mantra Purusha, which correlates the different root sounds of the Sanskrit alphabet to the various parts of the body, can also be used for this purpose.

Important Bija (Seed) Mantras and Usage With Marmas

• The mantra HUM (pronounced ‘hoom’) is Varma bija or the seed sound of protection, having a fiery nature. It can be used specifically to protect marma and varma points and is probably the most important mantra in this regard. It can be repeated relative to any marma that one wants to protect from injury or debility. This mantra can be used along with the marma meditation practice outlined above to create a protection of mantra (mantra-varma) around the physical body and the aura. Visualize this mantra as creating a deep blue protective force that can ward away all negativity, disease or debility.
  Chanted with a shorter u-sound, as in the word ‘put’, HUM has a more fiery energy for purposes of warming the marmas and increasing Agni or fire at their locations.
• The mantra OM is Prana bija or the seed sound of energy and vitality. It can be repeated relative to any marma that one wants opened, cleared and released. It carries the energy and immortal force of the higher Self (Atman).
• The mantra AIM (pronounced ‘aym’) is Guru bija the seed sound of speech, guidance and concentration. It can be used for directing mental energy and healing intentions to any marma point. It holds the Sarasvati energy, the energy of wisdom and creativity.
• The mantra KRIM (pronounced ‘kreem’) is the seed sound of Kriya shakti or the power of action and represents electrical force. It can be used to stimulate and energize any marma with pranic force. It holds the Kali energy, the energy of transformation, internalization and spiritual awakening.
• The mantra SHRIM (pronounced ‘shreem’) is the seed sound of well-being and projects a nutritive lunar energy. It can be used to heal or soothe any marma region, particularly from conditions of weakness. It holds the Lakshmi energy or the positive force of health, well-being and prosperity.
• The mantra HRIM (pronounced ‘hreem’) is the seed sound of the heart, space and Prana and projects a solar force. It can be used to open, energize and heal any marma. It holds the Goddess energy in general as a force of health, vitality and enlightenment.
• The mantra KLIM (pronounced ‘kleem’) is the power of attraction or magnetic energy. It can be used to increase Kapha or Ojas energy at any marma.

You should recite these mantras a minimum of 108 times (or multiples thereof) for one month (preferably between two new moons) in order to fully energize any marma. It is best to meditate upon the marma you intend to energize and repeat the mantra along with the breath, energizing the marma on inhalation and releasing it on exhalation.

Mantras for the Elements and the Chakras

The seed mantras of the elements can also be used at the marma points that connect to the chakras, like the mantra YAM for the region of the heart.

Mantra Marma Meditation

One can also use mantras relative to the eighteen marma regions mentioned above. In this regard, use the mantra OM on inhalation to gather energy in the marma region, and use the mantra HUM on exhalation to protect and fortify the marma. One can visualize OM as creating a golden light to energize the marma and HUM creating a dark blue light to protect it.

By Preeti John

Friday’s are off days for me. My weekend starts on Friday and so they are used for reading blogs, trying different Indian recipes and writing my column.

On Friday the 13th, I was trying to finish my column, when I got a call from my two-year-old son’s kindergarten that he had been suddenly taken ill. I rushed with him to the doctor where it seemed every patient and his parent had decided to come too.

The swine-flu hysteria that has the country in thrall meant that parents, worried about every sneeze and cough of their child, had crowded into the practice along with parents whose children were genuinely ill. The doctor performed a mass swine-flu ‘quick test’.

The parents and screaming children were all ushered to the lab and she thrust nasal swabs into their noses. My son, who was suffering from extremely high fever did not even demand his customary (Gummibärchen) jelly sweets from her for putting up the method of least resistance while she checked and prodded him. Since then, he has more or less been at home.

In his kindergarten quite a few teachers have fallen ill and he is now enjoying a prolonged holiday from his kita, while I am at my wit’s end wondering what to do with this bundle of energy. The swine-flu illness and the hysteria whipped up in the media has seen quite a few of my friends vaccinate themselves, while others are holding out.

Vaccine humbug

Germans living the Capital seem to have quite a distaste for vaccinations. All healthcare officials have been requested to vaccinate themselves, but most seem to have skipped the vaccination request.

A report in Taggespiegel claimed that out of the 15,000 healthcare workers and doctors at Berlin’s premiere hospital Charite, only 3,000 have got themselves vaccinated. This “vaccinate or not vaccinate” dilemma shifts to the vaccinate side, when the newspapers come up with horror stories about swine-flu. In the past few weeks there have been 16 swine-flu related deaths in Germany, but most of them have been of chronically ill people. The deaths are splashed on the front pages of Germany’s leading tabloids and then there is a spurt in the number of people queuing in to get a vaccination.

The ‘no vaccination’ side has been further fortified by the fact that the German Government ordered two different kind of vaccinations — one for people in the Government and public servants and another for the general public.

Pandemrix is for the masses, but the masses have not been excited by the fact that a two-tier vaccine system exists. The Government and the pharmaceutical manufacturers of Pandemrix, GlaxoSmithKline, have assured the public that the vaccine is perfectly safe, but people do not seem so convinced.

Next year for people like my husband and me, who have been mercifully spared till now, along with the swine-flu vaccine, which we haven’t taken, there would be some new dangerous flu to get vaccinated against.

Birdie woe

Dietmar, a stork in the eastern State of Saxony, is probably the first bird in the world to have a prosthesis. This stork hit a high tension livewire and since then had been suffering from a broken leg. The leg had to be amputated and now Dietmar has been given a carbon prosthesis. The leg was funded by donations. Now, Dietmar can get back to his normal life and make some stork visits.

By Melissa Hincha-Ownby

As awareness about autism spectrum disorders increases, a new trend is emerging: adults self-diagnosing Asperger’s Syndrome.

Asperger’s Disorder was not officially added to the Diagnostics and Statistics Manual of Mental Disorders (DSM) until 1994, with the release of the DSM-IV. Prior to the inclusion of Asperger’s Disorder (also known as Asperger’s Syndrome), the only autism spectrum diagnosis available to clinicians was autistic disorder (which was added in 1987).

This lack of diverse diagnostic criteria led to a generation of children growing up with obviously Aspergic traits but no diagnosis. As the public began to learn more about the various autism spectrum disorders, many adults with these unique qualities began to self-diagnose themselves with Asperger’s Syndrome.

Symptoms of Asperger’s Syndrome

Autistic disorder, PDD-NOS, and Asperger’s Syndrome share similar diagnostic characteristics. According to WebMd, symptoms of Asperger’s Syndrome include social impairments, restricted interests, repetitive behaviors, and strict adherence to rituals and routines. However, individuals with Asperger’s Syndrome may not have experienced delays in language or cognitive development.

These symptoms may have left children with labels like odd, quirky, or socially aloof. Once Asperger’s Syndrome was added to the DSM-IV as a separate pervasive development disorder, clinicians were able to apply a diagnostic label to these children.

Quirky Adults

When information about Asperger’s Syndrome became more readily available, adults that were once considered quirky or that had received a diagnosis of social anxiety disorder may have been intrigued by the characteristics of individuals with Asperger’s Syndrome.

Reading through a list of the common traits of Aspergic individuals, one may find himself nodding his head in agreement. To help in identifying the symptoms of Asperger’s Syndrome in oneself, several online tools were created.

The Autism Spectrum Quotient (AQ Test)

While there may be several online Asperger’s Syndrome tests available, the Autism Spectrum Quotient is one of the most well respected tools. Simon Baron-Cohen, a noted Cambridge psychologist and expert in the field of Asperger’s Syndrome, created the AQ Test. Baron-Cohen operates the Cambridge Lifespan Asperger Syndrome Service, which is dedicated to meeting the needs of adults with Asperger’s Syndrome.

The AQ Test features 50 questions to help adults evaluate their own autistic traits. Questions on the test address a person’s social aptitude, repetitive behaviours, narrow interests, adherence to routines, and other traits common among adults with Asperger’s Syndrome. During the first trial period of the AQ Test, 80% of adults with an actual autism spectrum diagnosis recorded scores of 32 or higher.

While the AQ Test isn’t an actual diagnostic tool, many adults use this to help self-diagnose them with Asperger’s Syndrome. It is important to note that while the test may be helpful in identifying autistic traits, individuals that feel they may be on the autism spectrum should seek an evaluation by a professional experienced with adults with an autism spectrum disorder.

Source: Baron-Cohen, S., Wheelright, S., Skinner, R., Martin, J., & Clubley, E. The autism-spectrum quotient (aq): evidence from Asperger syndrome/high-functioning autism males and females, scientists and mathematicians. Journal of Autism & Developmental Disorders, 31(1), 5-17.

The kidneys remove waste, toxins and excess fluid from the blood. They also help to regulate body water and secrete important hormones in the blood to control blood pressure, make red blood cells and build strong bones.

Who is at high risk?

• Symptoms of early fatigability, unexplained anaemia (deficiency of Hb)
• Loss of appetite, nausea and vomiting
• Swelling over feet
• Long standing hypertension

How to diagnose?

• Simple urine examination R/M
• Serum creatinine
• Ultrasound of Kidneys

Kidney disease is one of most prevalent undiagnosed disease. Approximately, 500 million adults world wide are suffering from kidney diseases. The kidney diseases are basically two types:

• Acute kidney injury
• Chronic kidney disease (In advance stage known as end stage renal disease and irreversible)

About 1.5 lakh new cases of end stage kidney disease are detected in India every year out of which only 20 per cent undergo treatment due to cost constraints.

Acute Kidney injury is a temporary kidney failure. The common causes are infections, diarrhoea with dehydration, obstructive uropathy, and drug reaction mainly after ingestion of indigenous medicines as well as pain killers. Elderly population and those having compromised kidney functions are more prone to develop the temporary kidney shut down. Very few patients need temporary dialysis during recovery phase.

Common causes

• Diabetes mellitus
• Hypertension
• Chronic glomerulonephritis
• Chronic interstitial disease
• Hereditary causes

To slow down the progress of chronic kidney disease to advance stage following measures are important.

• Optimal control of blood sugar by medicine/exercise/ diet control if diabetic
• Optimal control of hypertension and obesity
• Avoid pain killers

Regular follow up with your physician if you are suffering from any chronic disease like hypertension, diabetes, auto immune disease, chronic arthritis etc.

Once chronic kidney failure progressed to advance stage the treatment options along with medicines is dialysis or transplant.

Kidney transplant involves an operation in which a healthy kidney from another person is placed in the patient’s body and dialysis is a process by which the waste products and excess fluids are removed from the patient’s body. Under the dialysis category, patients can either opt for peritoneal dialysis (PD) or haemodialysis (HD) to perform the life sustaining role of their kidneys which no longer function.

Kidney Transplant

It’s a treatment of choice for end stage renal disease especially young patients if suitable.

In this a donated kidney needs to be good match for the patient’s body. The more alike the donated kidney is the less likely the patient’s immune system is to reject it. A kidney that is perceived too foreign by the body will be attacked by the immune system to protect the body. To overcome this problem, drugs are administered to the patient to suppress the immune system so that it does not reject the transplanted kidney.

Dialysis

In HD the patient’s blood is sent through a filter outside the body to remove waste products and clean blood is returned to the body after the filtering process is complete. Most dialysis patients are treated with HD at a hospital or clinic. Patients typically receive treatment three times a week for three to five hours a session.

Peritoneal Dialysis

It is also known as home dialysis. The PD utilises peritoneal membrane within the body as the filter device. Dialysis solution is stored in the patient’s abdominal cavity to capture waste products from the blood.

The peritoneal membrane lines the inside of the abdomen. To gain access into the abdominal cavity, a catheter is surgically inserted through its wall. Dialysis solution is infused into the peritoneal cavity and through the process of osmosis and diffusion, toxins and excess fluids move across the membrane into the solution, thereby cleaning the blood. After a predetermined dwell period, the solution is drained from the cavity through the catheter.

Dialysis treatment is done by patients themselves, in the comfort of their homes or offices. In fact, PD patients can still go to work and lead a relatively active lifestyle. They also enjoy fewer dietary restrictions compared to HD patients. Studies have shown that PD is associated with equal or better survival in many patients than conventional HD and that PD patients have high levels of satisfaction with their therapy. Peritoneal dialysis in the home offers more time for family and social activities and appears to be the treatment of choice for patients who are employed.

Kidney diseases should be suspected early, managed early, so that progression of the disease is slowed down. Therefore, there is a need of increased awareness among treating physician and community as a whole about kidney disease.

By Stephen Knapp

Many people in the West look for the best exercise routine to help them stay in shape. Here is something that has been around for thousands of years and has withstood the test of time. It strengthens the body, circulation, the breathing, and keeps the body limber and in shape. And you can have this completely free of charge, without a fitness coach, by simply using the following instructions.

“Surya Namaskar” is Sanskrit which means obeisance or prostrations (Namaskar) to the sun (Surya). It implies that one rise before sun rise in order to do this exercise or pay obeisance to the rising sun. This is around 5 to 5:30 AM. Of course, this exercise is good no matter what time you may use it, but it is best done while the stomach is empty, before eating. It is a yogic exercise which consists of ten particular postures, one following another, in a fixed, cyclic order to ensure improvement and good health in one’s digestion, agility, rejuvenation, beauty and longevity. It will also help one lose weight and trim the waist. There is no equipment to buy, or membership to a gym or fitness club that must be purchased. You just need a little space in your apartment or home. If, however, you begin to feel short-breathed or dizzy, then take a break. Also, pregnant women should not practice it, but can continue it during their period because it can help digestion and the flow of energy and outflow of waste needed at this time.

POSTURE 1: First you stand erect, ready to face the early morning sun. Stand straight with chest out and spine erect, looking forward with hands folded in respect in front of the chest where heart is located. It is like a stance of prayer. Once you start doing the routine, you spend about one second in this pose, and the others that follows. Of course, if one is weak or aged, or if you are new to the routine, you may take this a little slower.

The idea is that you do about 100 Surya Namaskars every morning, and the time to do them should not be a consideration. With practice, these poses will flow more smoothly and quickly. If each pose lasts about a second, then the full Surya Namaskar can be done in about 10 seconds or so.

POSTURE 2: Now, while inhaling, raise your arms up in the air while keeping the hands together, and arch your self backwards as far as you can go, forming a crescent-like curve from your feet to the hands. This posture helps retain the flexibility of the spine.

POSTURE 3: Now, while exhaling, bring your hands down to your feet so that you quickly bend forward at the waist, while keeping the legs as straight as possible. The best position is to bring the hands flat to the floor on either side of your feet, while keeping the head as close to the knees as you can. If you are not that flexible, then just do the best you can. The most important aspect of this pose is that it squeezes the stomach and assists in digestion to extract any vitamins and nutrients in one’s food, which helps turn it into blood. It also loosens any fat that has accumulated there. Postures 2 and 3 are actually the easiest to do, so if you cannot do the others, at least do these.

POSTURE 4: From position three, while inhaling, put your hands on the floor and lower your hips and stretch your left leg back as far as you can, letting the foot rest on the toes and the knee touch the ground, while you bend your right leg in a crouching stance, letting the right knee come up to your chest. Keeping your hands flat on the ground, your arms straight, arch your head upward and back so you are looking at the ceiling or sky. This forms a crescent shape from the left heel up to the top of your head. This position helps ensure flexibility of the spine and immunity from diseases in the left leg muscles and ligaments.

POSTURE 5: While exhaling, now keep your hands flat on the ground and carry the right leg back to parallel the left leg, sided by side, both feet pressing firmly flat against the floor, while bringing your hips up into the air as high as they will go. Keep your arms and back in a straight line as your head faces the ground, and bring the chin to the chest, making you look at your knees. This makes your body form an upside down “V” or a triangle between you and the floor.

POSTURE 6: Now, while keeping the hands and feet in the same places, having fully exhaled hold the breath and bring your hips down while moving the head and shoulders forward, straightening the whole body near the floor. Keep the face downward with the forehead, the chest and knees lightly touching the ground, and the hips slightly raised. With the forehead, chest, and two palms, knees, and feet touching the floor, it is called Sashtang Namaskar, or prostrations with eight points touching the floor.

POSTURE 7: The next posture, while inhaling, flows from position 6, which is done merely by straightening your arms and lifting your chest upward and arching your head back so that you are looking at the ceiling. Your feet and knees rest on the floor while your arms hold the rest of your body a little above it. Again you form a body-length crescent, from your feet up to your head. This yogic position is known as “the cobra”.

POSTURE 8: Now exhale and let your body flow into position 5 again by lowering your head and chest, keep your arms and legs straight, and raise your hips as high as they will go. As your head faces the ground, keep your arms and back in a straight line and bring the chin to the chest, making you look at your knees, which forms an upside down “V” again.

POSTURE 9: Now, while inhaling, we flow into the same position as number four, but stretch the other leg. So we first bend the left leg and bring the left foot forward on the floor. Keeping your hands flat on the ground, bring your hips down while moving the chest and head forward, allowing the left knee to reach up to the chest, and then arch your head up and back. The right foot stays in its place, letting the foot rest on the toes, which makes the right leg get stretched backward when your chest moves forward. This gives the body a crescent shape from the right heel up to the top of your head. This position helps ensure flexibility of the spine and immunity from diseases in the right leg muscles and ligaments.

POSTURE 10: Now we go back into posture three. Keep your hands in place as you bring your right leg forward to be parallel with the left leg. With both feet flat on the floor (if you can keep them that way), and the legs kept straight, the body is bent at the waist, while exhaling, with the forehead touching the knees (if you can bend this much). If you are not this flexible and cannot bend like this, then simply do it as best you can and keep the head as close to the knees as possible.

From this position you straighten your body to stand erect as in posture number one and inhale. Then join the palms in front of your chest as in prayer. Hold this for a second and then begin to go back into posture number 2 to start the whole cycle of postures again for the next Surya Namaskar.

You may want to do each posture separately the first time you do this to familiarize yourself with each one. Then begin to do it as a flowing movement from one to the other, through all ten postures. Do it as a cycle of 100 Surya Namaskars, or even more, if you want. You will certainly notice the difference in your health, weight, flexibility, energy level, and even overall attitude.

One of the important images of the Rig Veda is Agni (the sacred fire) as the guide leading us to immorality (Amrita) through the sacrifice of Soma or the mystic nectar to the Gods. The light of Agni shows us the way to Amrita as bliss and immortality, if we attract ourselves (Soma sacrifice) to the higher aspects (Gods) of our nature. This can be seen to have notable and wide-ranging implications.

Agni is literally the first word written in the Vedas, and possibly anywhere. It is given this importance because it has an important cosmic function at many levels. Agni can be said to represent the ‘metabolism of the universe’, and in this sense represents and causes all changes and becomes a guiding light. Similarly Soma is also considered to be of prime importance due to the complementary functions that it represents. Soma stands for all that nourishes and sustains, and thus provides comfort and enjoyment in the cosmos at all levels. In fact, Soma sustains the entire cosmos itself in its highest level (known as the cosmic waters), and thus space or Akasha, the first great element of manifestation according to Vedic thought, is said to be born of it. In this way, Soma is the fuel that sustains the light of Agni. The higher Somas, however, are fuels inherent in light and consciousness, not external substances.

Vedic science considers manifestation to occur across seven planes of existence, and we can trace the varying functions of Agni and Soma across these. At the lowest plane which represents the gross physical, Agni can be noted by its negation, i.e. a state of lack of change, inertia or darkness. At the next plane of Prana (forces and energy), Agni becomes fire along with its two associated properties of heat and light. In simple chemistry we can see that heat is necessary to cause change and metabolic activity. This form of Agni obviously also has important implications for the physical plane. The next plane is that of the outer mind and emotions, and here Agni corresponds to our will power in the sense that it gives us the discipline to change. This is known as Tejas in it lower function, and at all of these three planes Agni also correspond to Pitta dosha, the biological fire humour.

At the fourth plane of the inner mind and intelligence, Agni becomes subtle light and heat which brings about change by giving us a corresponding subtle vision. In its simpler form, Agni changes or rearranges information and represent logic or analysis. In its higher form it becomes illumination or revelation and relates to our higher perceptions. Here Agni is known as Tejas (or Jyoti) in its higher function. At the even higher planes which correspond to our eternal nature, Agni becomes pure consciousness or Chit itself, which has a causative power to create the entire universe.

Soma at the lowest plane becomes the total absence of any nourishment or sustenance, which is associated with the quality of dryness. At the next plane, Soma becomes water which holds Prana and is necessary for sustaining the physical. At the plane of emotions it becomes that which provides sustenance to the field of emotions, or the sea of the emotions. These three planes connect to Kapha dosha or the biological water humor from an Ayurvedic perspective.

At the fourth plane of intelligence Soma relates to Ojas, the inner power of endurance, and becomes that which provides the fuel or nourishment for our perceptions. At the higher and more eternal planes Soma connects to Ananda, the sustainer of all and thus a state of pure comfort or bliss.

Looking at these two forces from a conventional Ayurvedic perspective, we have Agni on the physical plane representing the quality of heat when in excess, and the quality of cold when deficient. Soma is nourishing in quality which is associated with water, and on the physical plane excess Soma leads to the quality of wetness, and deficient Soma leads to the quality of dryness. This allows for four combinations of Agni and Soma according to their hot/cold and wet/dry properties. Firstly there is cold and dry which is associated with Vata. Then there is hot and wet associated with Pitta, and there is also cold and wet associated with Kapha. These three are not necessarily disease causing states on their own but only when out of balance.

The fourth state is hot and dry which leads to Jvara or fever in the broadest sense of the term, and disease generally, in Ayurveda. Jvara is created when the three doshas are not correctly formed, and is therefore seen as the starting point for all diseases. The nature and extent of the disease depends on the existing nature of the doshas, dhatus (body tissues) and srotas (channels of flow) in which this state manifests, as briefly examined below.

When this fourth state combines with Pitta, the hot and dry conditions cause Pitta to increase in the digestive system creating a hot and a little wetter environment. This is appropriate for diseases of a more infectious in nature, or Pitta toxins (Ama).  Eventually, even disease needs some wetness to manifest in the water dominated physical body, despite having a hot and dry origin.

When this fourth state combines with Kapha, it serves to melt (and only slightly dry) Kapha and increase it in the digestion, causing a cold and wet environment, which is suitable for Ama (toxins) and Kapha disease.  When this fourth state combines with Vata, its dryness will tend to slow the flow in the channels (srotas) causing wet and cold pockets to manifest erratically, which is suitable for the manifestation of Ama (toxins). In this case, it depletes the already low water content in the body further, and therefore it becomes the most dangerous combination for disease due to the low water content (low sustenance), and the erratic nature of Vata dosha. It should be noted that it is possible for disease to progress with only a little Ama, or Ama to manifest without the proper onset of an acute disease. This depends on individual circumstances, including the nature of the doshas and lifestyle.

Apart from the above initial conditions, the strength of the disease depends on how far the doshas enter (or are allowed to enter via poor life-style habits) the body in terms of the dhatus. When only in the outer tissues of blood and plasma, a disease is relatively easy to treat. When it reaches the bones, and especially when combined with a predominance of Vata, we typically see arthritic conditions. Additionally, when the manovaha srotas (mental channels) gets blocked, the mind and Prana become stagnant. This can lead to cancer, particularly when combined with a Vata dosha environment again.

Generally, treatment of the formation of Ama (toxic undigested food) which requires wetness to exist, is a purer form of hot and dry than causing toxic hot and dry conditions. The body’s internal response itself produces this to a certain extent as a fever, which is a stage of Jvara. It is purer as it generated by the displacement of the digestive Agni by the doshas (to the level of the plasma and blood initially), and this Agni is basically formed in harmony with nature for the process of digestion. The disease causing hot and dry is usually formed in violation of nature, e.g. due to bad life-style. This purer hot and dry can be aided by adding appropriate non-toxic hot and dry qualities (relating more to Tejas and Prana, and referred to later in the article) at the appropriate times in the form of treatments, bearing in mind the dosha environment.

Now taking a look at the above Rig Vedic sacrifice again, we can see on the spiritual plane Amrita (immortality) is achieved via Agni (hot) and a Soma sacrifice (dry). Thus we see that what is Amrita spiritually can correspond to Jvara (fever) on the lower planes, with Agni and Soma together assuming disease forming qualities at these levels. Generally, our current lifestyles have an excess of the lower form of Agni and its Rajasic quality, as evidenced by the over-activity and excess stimulation that is widely prevalent in our life-styles. Therefore it is not surprising that we currently have a thirst for the over-consumption of Soma as nourishing water (mainly of the lower form as white sugar, soft drinks etc.), to avoid the hot dry conditions of Jvara or internal heat and agitation.

However, if we follow the Rig Vedic imagery through, in order to avoid Jvara we need to sacrifice Soma (Vairagya or detachment) rather than consume it, which can lead to very different results. We need to give up the low level Soma for a higher level Soma to be able to manifest. As a fuel, deficient Soma or dryness can be seen to have different properties to sacrificed Soma. Vairagya, the giving up of the lower Soma, gives mastery due to independence, whereas deficiency, or lack of Soma, often implies dependency and therefore a state of being controlled.

With Vairagya we become detached or independent from disease (and death) causing factors, and connect to our higher, immortal and blissful aspects. It is an important factor in the transformation of Agni and Soma from their lower forms to their higher forms, and the corresponding transformation of Jvara into Amrita, and thus some of the meaning of the famous line from the Brihadaranyaka Upanishad can be seen: mrityormamritam gamaya (lead me from death to immortality or bliss). It is a movement from the lower heat, fever or Jvara of desire and disease to the higher Amrita or immortality of light and clarity.

In this way, sacrificed Soma has the power to raise the Agni from its lower and potentially disease causing state of excess heat, to a higher level (Tejas) that allows us to see Amrita or Ananda in all via its purified light (Viveka or discrimination). This is alchemy from the Ayurvedic perspective, where Pitta is transformed into Tejas, disease into health, matter into spirit and mortality into immortality. Similarly, via the Soma sacrifice, Vata has the potential to be transformed into pure Prana, and Kapha into pure Ojas.

When we look at certain Yoga practices involving Kundalini and Tantra we can see that they deal specifically with concepts such as Agni and Soma, with Agni corresponding to the Kundalini Shakti at the base of the spine, and Soma to the crown chakra. However we have also seen that if the concept of detachment is not present, these practices can lead to disease, as they can generate the lower forms of Agni by stimulating the Kundalini at the base of the spine but not being able to raise it up. This Agni on its own is hot and dry, and thus represents the basis for the onset of disease and depletion. Here the world of doshas and Jvara (fever) begin to dominate, and the alchemical power to lift Agni and Soma into their more natural and higher domains is reduced.

It is interesting to compare the disease potential of different Yogic practices, particularly what is commonly known as the left and right handed Tantric practices. The left handed practices work on the principle of generating Agni as Tejas feeding of the fuel of detached contentment (sacrificed Soma) present in the physical world. The intention is to transcend material pleasure. However, without the Soma sacrifice, we are left with toxic Agni as it burns on a low quality fuel of attraction to materiality (consumed Soma), and this typically leads to a toxic hot and dry environment. The right handed Tantric path tends to work on the principle of generating Tejas which burns on a less material Soma fuel, e.g. Ojas. If this becomes toxic due to a poor quality of Ojas, we tend to be left with a toxic hot and dry environment too, but the disease will tend to be less severe than the left handed path as the Soma is of a better quality due to the sacrifice of the materiality of the right handed path. In this case some element of Prana, Tejas and Ojas will tend to be produced, rather than just disease being produced due to combination of Jvara with the doshas.

Thus Vairagya or sacrifice can be seen to be a major ingredient in Vedic (Ayurvedic) health and spirituality (alchemy). It can be developed via the many different means of Yoga, primarily Karma, Bhakta, Jnana and the classical or Raja Yoga of Patanjali. With Karma Yoga we can develop Vairagya by detaching from the sense of our self being a doer, and thinking of our actions as an instrument of a sense of the divine. As regards Bhakta Yoga, we detach from the physical by surrendering ourselves completely to the divine. Jnana Yoga helps us develop Vairagya by helping see the difference between our eternal aspect and our aspects that are prone to decay (Viveka). This is a more advanced path in the development of Vairagya as it already requires some Tejas to do this, which in turn requires a certain basic amount of Vairagya to have been developed.

The Pratyahara stage onwards of Raja Yoga specifically helps in the development of Vairagya, as it begins (Pratyahara itself) by training us to detach our senses from the physical. Dharana goes on to teach us to attach at to only what we choose. Dhyana and Samadhi then go on to detach and transcend from physical. Dharana goes on to teach us to attach at to only what we choose. Dhyana and Samadhi then go on to detach and transcend from our senses completely, and thereby enable us to realise our higher Self.