Sivananda/Satyananda-Yoga for Women/Pregnancy-South Delhi-Dr.Sandeep ,India(delhi)Yoga

Sivananda Yoga Sevashram, South Delhi

C H A P T E R – I

“Nature meant women to be her masterpiece” wrote John Ruskin.Nature has in addition endowed the woman with the responsibility of perpetuating mankind. The wealth of our nation and health of the future generation depends upon woman’s overall well-being.

Pregnancy, a new dimension in a woman’s life, a state of poise and grace-is one of the greatest experience of her life. The woman, The Mother who carries and gives the super most material gift in the world, a material embodiment of celestial dream which itself has the future power of creation. So the true maternity begins with the conscious creation of a being with the willed shaping of a soul coming to develop and utilize a new body. And as we know after the conception, the unborn child remain in the mother’s womb for 280 days and become a part of the woman. Its growth, development – physical, mental, emotional and spiritual are influenced by the mother’s state of harmony in all the aspects of her personality.

To speak of children to the women of various countries like Japan and India is to speak to them of their most sacred subject. In these countries children are given an important, such a primordial place that they are here the centre of care and attention. On them concentrated and rightly – the hopes for future. They are the living promise of growing prosperity for the nation. So the maternity is considered as a principal role of women but maternity is not only to bring a child in the world – instinctively, ignorantly or machine like. It is a process of conscious creation so the saying is very true in the case of pregnant women,

“ As you sow, so shall you reap.”

A woman who has looked after her health properly will reap the reward by having a healthy pregnancy and producing a healthy child.As we know, according to yoga, health is the overall well-being of a person- the body, the mind and the spirit, the whole the holistic view of health. And “Yoga is nothing but the total experience of human life, it is a science and art of integral man. ” The pregnancy is also total experience of woman’s life, when the journey of life begins on this material world. Then how nice it is to begin this journey with Yoga where there is union of cosmic soul and individual soul, the basic principle of Yoga-Union.And because of that I have decided that I will work with Yoga for the pregnant women which are one of the sacred, spiritual and scientific domain of woman’s life as my present dissertation work.

Yoga is a system that is concerned with the evolution of body, mind and spirit, it is the discipline that is concerned with integrated development of all aspects of an individual. So I want to see this effect as an experiment on pregnant women by practising yogic techniques how much positive effect will be on women and children which is in the womb, both, and the associated physiological and psychological problems during pregnancy. Easing the process of labour making it a memorable and enjoyable experience with feeding the good samskaras in the children. Samskaras- The arche-type of a man which plays an important role in human’s life. In the words of Paramhamsa Swami Satyanand Saraswarti,

“ In every respect it is the samskara which plays a vital role in a children’s life and if you can help them awaken their samskara then you fulfill your obligation as parents. ”And the best time to feed the samskaras in a child when it is in the womb, itself that is during pregnancy. About the mother, “The mother is every one’s first guru or teacher. The scripture says that the universe itself is the feminine aspect of the mother so mother should have the patience of the earth itself because they are the part of earth, the part of nature. From the day of conception the mother has the responsibility of protecting and educating her child in the womb the mother provides all the materials for the soul to build itself a house both a physical body and new impression to add to the characters.”

(Sri Swami Sachidanand)

Here in this present dissertation work some selected yogic practices – asanas – Pawanmuktasana part 1, Marjari asana and Om chanting have been given to the pregnant women and to see the effect on different parameters.

AIM OF STUDY- Pre-natal yoga is helpful for mother and baby both.

Yoga relieves the common physiological problems - swelling of feet (Edema), Backache and waist pain, cramp in legs and psychological problems – worry, irritability, sensitivity, anxiety and disturbed sleep during pregnancy.
Eases the process of child birth.
Enhances overall well being and growth of the baby.

“The mother should be understanding that she is just the medium for the incarnating soul. She should be beyond attachment to the child. She is having so that she can set it free. So what ever she needs to do develop that stake of she should do.”

(Swami Shivananda Saraswati) -

C H A P T E R – II

Pregnancy is a sequence of events that begins with fertilization and proceeds to implantation, embryonic development and fetal development, normally ends with labour. The enjoyment of pregnancy becomes painful and fear some when the women experiences several discomfort. This occurs because of different types of changes in the body of the mother. The entire process can be divided into 3 parts:-
CONCEPTION:- Fertilization of sperm and ovum, formation of Zygote.
GESTATION:- The 9 months period when the embryo grows into feotus inside the mother’s womb. Divided into 3 Trimesters, each of the three months.
LABOUR:- The process of delivering the baby after 9 months.
The period of gestation is always counted from the date of last menstrual period. LMP after which the women has continuous amenorrhea. Fertilization occur nearly 14 days after LMP.

PROCESS OF FERTILIZATION AND IMPLANTATION:-

After the release of ovum from mature graffian follicle, the ovum is immediately received into the funnel shaped fimbril end of the fallopian tube. Fertilization generally occurs in the mid portion of the tube. After fertilization, rapid Mitotic – cell divisions of zygote called cleavage take place. The first division of zygote begins about 24 hours after fertilization and is completed about 30 hours after fertilization. Cleavage proceeds progressively in Blastomereb-smaller cells. Then successive cleavages eventually produce a solid sphere of cells –Morula. By the end of 4th days cells have developed into hollow ball of cells and enter into uterine cavity, now called Blastocyst. About 6 days after fertilization the blastocyst attaches to the endometrium a process called implantation. The time span from fertilization to birth is the gestation period is about 38 weeks.

MATERNAL CHANGES DURING PREGNANCY

HORMONES OF PREGNANCY:-

Source: - Principles of Anatomy and Physiology by J. Gerad Toratora

During first 3-4 months the corpus luteum continues to recreate Progestron and estrogerms required. Chorion of placenta secretes Human Chorionic Gondaltropin (LCG) into the blood, It stimulates the corpus luteum to continue production of progestron and estrogens.

Relaxin- A hormone produced first by the corpus luteum of ovary later by placenta, increases flexibility of pubic symphysis and ligaments of sacroiliac and sacrococcygeal joints and helps dilate the uterine cervix during labour. A third hormone produced by the chorion of the placenta known as Human Chorionic Somato mammotropin (hcs) also known as Human Placental Lactogen (HPL). It reaches a maximum level after 32 weeks and remain constant after that. It helps to prepare the mammary gland for lactation, enhance maternal growth by increasing protein synthesis and regulate certain aspects of metabolism in mother and foetus alike. Example, LCS caused decreased use of glucose by the mother, then making more available for the foetus.

ANATOMICAL AND PHYSIOLOGICAL CHANGES:-

Besides the anatomical changes associated with pregnancy, there are also pregnancy-induced physiological changes, general changes include weight gain due to the foetus ,amniotic fluid ,placenta, uttering enlargement; and in creased total body water , also ,there is increased storage of proteins, triglycerides ,and minerals, marked breast enlargement in preparation for lactation, and lower back pain due to lordosis.

By about the end of the third month of gestation, the uterus occupies most of the pelvic cavity. As the fetus continues to grow, the uterus extends higher and higher into the abdominal cavity, toward the end of a full-term pregnancy; the uterus fills nearly all the abdominal cavity, reaching above the costal margin nearly to the xiphoid process of the sternum. It pushes the maternal intestines, liver and stomach superiorly, elevates the diaphragm and widens the thoracic cavity. Pressure on the stomach may force the stomach contents superiorly into the esophagus, resulting in heartburn. In the pelvic cavity, there is compression of the ureters and urinary bladder.

With respect to the maternal cardiovascular system, there is an increase in stroke volume by about 30%: a rise in cardiac output of 20-30% due to increased maternal blood flow to the placenta and increased metabolism; an increase in heart rate of about 10-15%; and an increase in blood volume of 30-50%, mostly during the second half of pregnancy. These increases are necessary to meet the additional demands of the foetus for nutrients and oxygen. When a pregnant female is lying on her back, the enlarged uterus may compress the aorta, resulting in diminished blood flow to the uterus. Compression of the inferior vena cava also decreases venous return, which leads to edema in the lower limbs and may produce varicose veins, Compression of the' renal artery can lead to renal hypertension.

Pulmonary function is also altered during pregnancy to, meet the added oxygen demands of the fetus, Tidal volume can increase 30-40%, expiratory reserve volume can decrease up to 40%, functional residual capacity can decrease up to 25%, minute volume of respiration (MVR) can increase up to 40%, and airway resistance in the bronchial tree can decrease up to 36%, There is also an increase in total body oxygen consumption by about 10-20%. Dyspnea (difficult breathing) also occurs.

With regard to the gastrointestinal tract, there is an increase in appetite and a general decrease in motility that can, result in constipation and a delay in gastric emptying little, Nausea, vomiting, and heartburn can also occur.

Pressure on the urinary bladder by the enlarging uterus can produce urinary symptoms, such as frequency, urgency, and stress incontinence. An increase in renal plasma flow up to 35% and an increase in glomerular filtration rate (GFR) up to 40% increase the renal filtering capacity, which allows faster elimination of the extra wastes produced by the fetus.
Changes in the skin during pregnancy are more apparent in some women than others. Included are increased pigmentation around the eyes and cheekbones in a mask like pattern (chloasma), in the areole of the breasts, and in the linea alba of the lower abdomen ( linea nigra). Striae (stretch marks) over the abdomen can occur as the uterus enlarges, and the hair loss also increases.

Changes in the reproductive system include edema and increased vascularity of the vagina. The uterus increases in weight from its non-pregnant state of 60-80g to 900-1200b at terms. This increase is due to hyperplasia of muscle fibres during the second and third semesters.

COMMON PROBLEMS DURING PREGNANCY:-

These can be divided into each 3 trimester wise:-

FIRST TRIMESTER:- Different problems can be faced by pregnant women in this time like:-

Fatigue:- Cause can be increased heart rate –body starts producing more blood in order to provide adequate nutrition to the growing foetus. Volume of blood increases heart rate increases. Heart pump harder as a result heart rate high. Change in Metabolism and anxiety.
Nausea & Vomiting:-Very common in the morning but can occur any time, commonly known as ‘morning sickness’. There are 4 main cause Hormonal changes, changes in digestion, Stress, fall in blood pressure

Bleeding from gums:-

Flatulence:-Increase gas in bowels, caused by swallowing air in order to relive nausea.
Increased frequency of passing Urine:- Two main causes:-
1. The size of uterus grows and therefore presses against urinary bladder , so urge for passing urine.
2. Kidney begins to function more efficiently, so the volume of urine produced increases.
Headache:-can be caused by changes in hormonal levels in the blood stress and fatigue can also be due to tension.
Dizziness:-Mainly because of fall in blood pressure as progesterone relaxes the muscles of blood vessels. Blood therefore tends to collect in lower part of the body resulting in low blood pressure.
Pain or Tenderness in the breasts:-Mainly because of increased production of the estrogen and progesterone.
Spotting or, Bleeding:- about 20-25% pregnant women have bleeding even after they conceive. This normally happens with fertilized ovum gets implanted in the wall of the uterus. This type of bleeding persists usually for one or two days.
Pelvic Pain:- This is because of stretching of tissue that support tissues when uterus grows in size.

SECOND TRIMESTER:-

Body continues to change during the second trimester of pregnancy. There will be a noticeable growth in uterus, which leaves the pelvic cavity and can be felt at the lower part of the abdomen. Other changes include:

Increased production of blood in order to provide the necessary oxygen and nutrients to the baby through the placenta.
Increased hormone levels.
Decreased wave like movement in the digestive system.

As a result food moves slowly through the digestive tract.

The above changes in the body can cause some discomforts. These are detailed below:-

Back Pain:- There are three main causes of back pain during pregnancy:-
- Change in the posture :- As the uterus grows in size, the centre of gravity of the body changes. I order to compensate of the change in center of gravity, the posture and style of walking changes, often without noticing. This compensation can cause back pain, or other injury.
- Softening of the bones:- The joints between the pelvic bones become soft during pregnancy. This is preparation for the baby to pass through the pelvis during birth as softened joints help expand the pelvis cavity, while this change is essential for normal birth of baby, it can cause pain I lower back.
- Separation of muscles of the abdomen:- There are two parallel sets of muscles in the middle and front part of the abdomen that join the lower end of the rib cage above and upper end of the pelvis below. As the uterus grows in size, these muscles can separate in lower in the center and worsen back pain.
Pain in Abdomen:- There are two main causes of gradual pain in the abdomen associated with the pregnancy during the second trimester:-

Increased weight and size of the uterus:- As the uterus grows and leaves the pelvis to enter abdomen, it displaces the organs inside abdomen. This displacement stretched the muscles and ligaments supporting these organs and therefore causes pain and discomfort. Of all the muscles that support the uterus, a chord like structure called the “round ligament” is more likely to be stretched than other tissues. Whenever you make a sudden movement or stretch your body. The round ligament is strained. This may give a stabbing or pulling pain or cramps in the lower part of the pelvis, groin or the sides. The pain normally lasts for a few minutes and subsides on its own.
Changes in the hormone level:- Hormone levels in the body continue to change in the second trimester also. These too can cause some discomfort and minor aches and pains.

Constipation:- Constipation during pregnancy is a very common complaint. This is mainly due to decreased movement of the digestive tract..
Heartburn:-Heartburn is the condition in which the partly digested food from the stomach goes back in to the food pipe which passes through the chest. The acids from the stomach juices that are mixed with the partly digested food cause burning sensation in the middle of the chest. This type of burning or discomfort is not due to a heart problem.

The stomach is compressed and pushed up higher in the abdomen by the growing uterus. As a result, digestion of food in the stomach is affected and it takes longer to empty the food.
Changes in the hormonal levels in the body affect the entire digestive tract. As a result, the wave like movement in the digestive tract (called peristalsis) slows down and the food passes slowly through the digestive tracts. The hormones also relax the value situated at the end of the food pipe it therefore does not close properly. As a result, some contents of the stomach may enter food pipe.

Leg cramps:- The exact cause of cramps in the leg, especially calf muscles is not known. It is however suspected to be because of low calcium levels or pressure of the uterus on the nerves of the leg. Leg cramps occur more frequently at night. Fatigue can worsen leg cramps.
Darkening of the skin:- Several skin changes are common during pregnancy. Of these, darkening of the skin is perhaps the most common. Although the exact cause for darkening is not known, it is believed to be due to higher levels of the female hormone estrogen in the body. There are three main areas where you will notice darkening of the skin:
1. around the nipples
2. around the navel and
3. Between external genitalia and the anus. Other areas that may also darken are the arm pits, inner side of the thighs, the central line between the naval and pubic bone and rarely, the face.

THIRD TRIMESTER:-

Common problems during third trimesters are as below:-

Breathlessness:- The growing uterus pushes the diaphragm higher up to about four centimeters. Diaphragm is the muscular tissue that separates the chest from the abdomen. It moves down every time you breathe out the air. During pregnancy, when uterus pushes the diaphragm up, the capacity of lungs to hold air in is reduced. As a result, you may feel breathlessness with pain in the chest, difficulty in taking deep breaths or increased rate of breathing.
Pain in hip region:- The changes that begin in the tissues connecting the joints of the bone in the pelvis during the second trimester also. The joints in the pelvic cavity become softer, looser and more relaxed. They allow more flexibility for the bones to allow the baby to pass through easily. One of the disadvantages of this preparation for child birth is pain in the hip region. The pain is normally located on one side but may occur on the both sides also. The pain may be more in some postures or worsen when you change your postures. The weight of the uterus can worsen pain in the hip region and the lower part of the back.

Sciatica:- Some women complain of numbness or tingling sensation that starts from the hips and may spread to the back of the thighs or legs. This type of pain is called sciatica and is because of the pressure of the uterus on a nerve that runs part of the back to the legs and the feet.
Vaginal pain:- You may experience a sharp pain inside the vagina during the last few weeks of pregnancy. This may be due to dilation of the cervix in preparation of the delivery. If this is your first pregnancy, the cervix may dilate a few days or hours or hours before the delivery. Please consult your doctor if you are unbearable or continuous discomfort so that he/she can identify its cause.

Swelling of the Feet:-Some part of the weight that woman gains during pregnancy is due to retention of water. This excessive fluid tends to accumulate in the feet and ankles during the day and cause these areas to swell. You can identify this swelling because of the air pitting nature. This means that when you exert pressure in the area of the swelling with a thumb or finger for about 30 seconds, the fluid in the tissue becomes compressed and spreads to the surrounding area. When you remove the pressure, a depression will remain that you can both feel and see. Swelling of the feet and ankles can also occur due to hot weather and after standing continuously for a long time. In such cases, the selling will subside when you lie down or prop up your feet. The swelling can cause some discomfort in the lower part of the legs and ankle and make you feel very comfortable if your footwear is tight.
Sleeplessness:- Some women find it difficult to sleep during the last couple of months of pregnancy. This is mainly due to large size of abdomen makes it difficult to find a comfortable position. Anxiety about the delivery can worsen sleeplessness.
Itching of the skin:-The skin of the abdomen stretches markedly during the third trimester. As a result, it may become dry and itchy. You will also develop stretch marks on your breasts, abdomen and upper thighs. These will appear as reddish or whitist streaks on the skin. Stretch marks develop from the tissues that lie just below the skin. Stretch marks tend to be lighter after delivery.
Varicose Veins:- This is the term used for tortuous and dilated veins. Varicose veins may run in families and are due to a weakness in the valves of the small veins that carry blood back to the heart. It is more common in the veins of the legs. Varicose veins can be seen as reddish or bluish lines under the skin, especially on the legs and ankles. Excessive weight gain increases the risk of developing varicose veins. You can develop varicose veins.
Hemorrhoids:- Hemorrhoids (or piles) is a condition in which the veins at the lower end of the intestine (called rectum) become congested, swollen and dilated. Initially, hemorrhoids begin in the blood vessels of the rectum. If they continue to grow, they can spread to include veins at the entrance of the anus (the end of the digestive tract through which the stools pass out) and finally protrude outside the anus. Initially hemorrhoids will protrude only when you strain to pass the stools and go inside automatically. Subsequently , they may remain outside the anus at all times. You can have bleeding from the hemorrhoids at any stage of its development but it is more likely when they grow larger. Bleeding may scanty immediately after passing stool or may at some times continue for a few minutes.
Difficulty in holding urine:- The uterus exerts maximum pressure on the urinary bladder during the third trimester. As a result, small amount of urine may leak out involuntarily, especially when you laugh, cough or sneeze. This is because all these action increase the pressure on the abdomen and put greater pressure on the bladder. Difficulty in holding urine disappears after delivery.

PSYCHOLOGICAL CHANGES:-

“If the food which the mother takes in its assimilated form goes into the production of the baby and form of the child in her womb, then there to a great extent , the thoughts of the mother during her pregnancy give a direction & impetus to the psychological make up of the child.”

“Discourse on Aitreya Upn. S. Chinnayananda”

A radical change due to the new creation (especially for first time) affects very deeply and widely the body as well as the mind of the pregnant woman. As an entirely new process of creation starts all the psycho-physical centres are affected and a new and on deeper as well as higher levels is awakened.

A pregnant woman generally experiences a change taking place not only in her body but also in her emotions and thoughts. She should understand that this is a very natural consequence of conception in order to prepare her entire being for nurturing a new being that is to be out of her. She should not feel uneasy or place at different stages of pregnancy. She should take them all in her stride by remaining quite, relaxed and confident. For this, these practices of asanas and meditation are very much helpful and this can be seen by the experiment chart.

The creator created the universe in delight. Similarly, the woman’s role is that a mini creator. So it is natural for her to feel happy as she is forming a baby within. The feelings of joy and love and tenderness that flood her are due to this process of creation. Because of the gradual physical changes her system tries to adjust itself simultaneously so tiredness, weakness, irritable mood is common reaction.

In the early months of pregnancy women are more likely to be preoccupied with the idea of being pregnant , then with living up to traditional image of the radiant, serene, mother to be.

Whether the event is planned or not, getting positive result to a pregnancy test often produces a, mixture of feelings. Initial excitement or dismay can give way to disbelief, pride that you are able to conceive , apprehension because life will never be the same again, worry because you had too many hard work, awe at amazing process which has begun within your body and joy because you are setting out on a new adventure.

And with the early months such a critical stage in development of responsibility as well as fears that you could miscarry or , what will happen to your body and there different changes. Equally, the early weeks can seem a limbo.

WORRY:- It is quite common for the mother in particular to worry about being worried. Women feel obsessed with every alteration in her appearance. Woman may fear ‘boring’ about new development in her baby and many ‘silly’ things. Any big change in life causes anxiety. A certain amount of anxiety is healthy but if it is more than the amount of anxiety may create problems. So, for dealing with this practice the practice of Aum chanting can be helpful. For making (keeping) mind calm & quite. Over negativity can exhaust you , it may make you want to run away rather than face up to the problem or it may paralyse you completely. Sometimes anxiety keeps you awake whole (at) night. In this care you can practice sitting in meditation with closed eyes, relaxing body and awareness for breath and then chanting Aum.

Then, true confidence will come from working through anxieties to gain an understanding of your strength and limitation. In the later pregnancy means in 2nd or 3rd trimester, that in the further two or three months as the time draws nearer and the realization that bump will produce a baby begins to dawn, anxieties may surface again.

Towards the end of pregnancy you may find your bump feels too much to cope up with your patience can wear thin. The baby may be pushing on the lungs, making breathing difficult on pressing on your bladder and you may feel more contractions even finding some of them unexpectedly painful. In this situation if you are practicing asana like Marjari and Titali it will relax your muscles then this condition will not be painful.

ANXIETY:- Anxiety and emotion that has long been associated with pregnancy. During the period of pregnancy anxiety can happen due to different causes like psychological, physical, environmental and biological. These causes manifests as symptoms for example- worry, irritability, negative attitude towards pregnancy, side effect of drug treatment. Extreme anxiety has been associated which premature level but the consequence of mild or fluctuating anxiety are less well understood.

The way for what is to better understand anxiety triggers. Anxiety is sometime related with previous miscarriage (Kumar and Robson. 1978) . Some time it is because of physical factors such as burden of increased body weight.

Other mood changes take place because of certain hormonal changes. These changes manifest in the behavior as irritability, agitation, anger etc. some time irritability occurs because of unplanned and unwanted pregnancy. Sometimes these psychological change (negative) or emotional stress is more during pregnancy because of body metabolism is increased or lowered. Changes in the body’s physical function affect the person’s mental and emotional outlook of life.

Swami Satyananda Saraswati

C H A P T E R – III

“Children are divinity personified.”

Swami Satyananda Saraswati

THE NORMAL DEVELOPMENT OF THE FOETUS:-

Fertilization of egg takes place in the fallopian tube. After seven days, the fertilized egg enters the cavity of the uterus and embeds itself in the inner wall of the uterus. This is the time when the fertilized egg begins to differentiate into different parts. A cavity that is formed within the group of cells of the fertilized eggs gradually increases in size and occupies most of the central space of the developing pregnancy. At the same time, a very specialized group of cells called the inner cell mass begin to grow rapidly. It protrudes into the cavity which ultimately becomes the amniotic fluid. The inner cell mass develops into the baby. When the fertilized egg embeds in the uterus, it is not yet a foetus. It is just a group of cells.

Pregnancy is normally divided into three phases called trimesters, each of which is three months long. Detailed below is the normal development of the baby in each of the three trimesters.

FIRST TRIMESTER:-

This is the most critical for the baby’s health. This is because various organs of the body develop during the first three months of pregnancy. Any disease, exposure to X-rays, radiation and use of tobacco, medicines, or alcohol during this period can harm the baby’s health. This is why you need to take adequate rest and nutritious diet during the first three months of the pregnancy also. Avoid taking medicines, and if absolutely essential, take them only under direct supervision of your doctor. Inform him/her that you are pregnant so that he/she can prescribe only those drugs that are known to be safe even during pregnancy.

Detailed below is the normal development during each week of the first trimester.

Second Week:- The fertilization of the egg takes place about two weeks after the last menstrual period in a regular twenty-eight day menstrual cycle. At this stage the pregnancy consists only of the fertilized egg, which is not visible to the naked eye.

Third Week:- The fertilized egg travels inside the fallopian tube and enters the cavity of the uterus. It embeds itself into the uterus by the end of the third week. The fertilized egg is still not visible to the naked eye.

Fourth Week:-The fertilized egg that is embedded in the wall of the uterus grows very rapidly and is just visible to the naked eye by the end of this week. High levels of progesterone help change the cells lining the inner layer of the uterus to become more active and secretory. This is known as the dicedua of pregnancy, which forms a thick layer in the uterus and has a large number of blood vessels.

Fifth Week:- By the end of this week, the baby is about two millimeters in length. Changes include the following:-

The foetus begins to take shape into major parts of the body inside the amniotic sack ; and
The spine begins to develop.

Sixth Week:-By the end of this week, the baby measures about six millimeters. Changes in growing foetus include development of

The chest and abdominal cavities.
A simple form of brain, spinal chord and the spine.
Tiny buds at the corners of the body, which will later develop into hands and legs.
A simple form of heart which begins to beat. These heartbeats can be detected through an ultrasound.
Initial parts of stomach and intestine.
Depressions in the place where the eyes and the ears will develop later and beginning of the mouth and the jaw.

Seventh week:-By the end of this week, the baby measures about 1.3 centimeters. Changes in the baby include:

Development of the buds at the corners of the body into arms and legs, which have clefts at the ends. These clefts later develop into figures and toes.
Development of blood cells.
Blood vessels extend into head and to all other parts of the body.
Strong heart beats that are able to circulate the blood.
Formation of the chest two solid primitive organs on two sides, which later develop into lungs.
Almost complete development of intestine.
Development of small liver and kidneys. They are however yet not functional.
Rapid growth of the brain and spinal cord and development of nerves to all parts of the body except limbs and skin.
Development of the head into final shape.
Formation of inner parts of the ears.
Further development of the eyes.
Initial development of nostrils.
Continued development of the mouth and the jaw.

Eight Week:-By the end of this week, the baby measures about 2.2 centimeters. Growth and development during this week include:

Completion of formation of major organs of the body but in their primitive stages. These organs continue to grow towards taking their permanent shape and position.
Stronger heart beat and therefore more efficient circulation of the blood.
Main growth of the eyes and the inner parts of the ear including the middle part that is responsible for hearing and maintaining balance of the body.
Beginning the development of nostrils.
Fusion of the two sides of the upper and lower jaw, so that the mouth is recognizable.
Development of limbs, especially formation of soldiers, elbows, hips and knees.
During the eight week, the size of the head is very large compared to the body. The head is bent forward on the chest.

Ninth week:- By the end of this week, the baby is about 3 centimeters long and weighs about two grams. The head continues to fall on the chest. Normal development includes:

Completions of the development of the eyes, but the eyelids are still intact.
Continued development of the inner parts of the ear.
Early development of the nose.
Continued development of the mouth.
Primitive form of hands and limbs become more visible along with development of toes and fingers at their ends.
Movement of the spine become more obvious but you cannot feel them at this time.

Tenth Week :-By the end of this week, the baby is about 4.5 centimeters long and weighs about five grams. Normal Development includes:

Continued development of the eyes, which can be easily recognized below the unformed eyelids.
Completion of inner part of the ear.
Beginning of the development of the external part of the ear.
Continued development of the internal organs.
Formation of ankles and wrists and further development of figures and toes.
Proper formation of the umbilical chord through which the blood circulates in the arteries and veins.

Eleventh Week:- By the end of this week the baby measures about five and half centimeters and weighs about ten grams. The baby now looks like a small human baby although the head is large compared to the rest of the body and the limbs are small and thin. Normal development during this week includes:

Continued development of the head.
Completion of formation of eyes.
Completion of the inner and middle parts of the ear and continued development of the external ear.
Rapid growth of the limbs and more clear fingers and toes. They are however joined together.
Increased development of ovaries and testicles and the external genetalia. It is however difficult to determine the sex of the baby just by its appearance.

Congenital abnormalities due to exposure to some factors occur before the eleventh week of pregnancy. Once the body parts and the organs are developed, the risk of severe or major congenital abnormalities is greatly reduced.

Twelfth Week:- By the end of this week the baby measures about six and half centimeters and weighs about eighteen grams. Normal development during this week include

Formation of face and development of eyelids.
Continued development of the external ear.
Continued growth and development of the internal organs.
Development of muscles especially in the limbs.
Continued growth of external genital organs.

SECOND TRIMESTER:-This is the period between thirteen to twenty-fourth week of the pregnancy. Detailed below are the normal changes that take place in the growing baby during this stage.

Thirteenth Week: By the end of this week the baby measures about seven and half centimeters and weighs about thirty grams. The uterus also grows in size and can be felt in the lower part of the abdomen as a soft swelling that emerges from the pelvis. The uterus measures about ten centimeters and the amniotic sac contains about hundred millimeters of amniotic fluid. The growing baby is suspended in this fluid so that it is protected from injuries. The changes that take place during this period include:

A more rounded head and a fully formed neck.
Free movement of the head on the trunk.
Complete development of the face with mouth, nose and eyes.
Completion of the development of the external ear.
Fully formed internal organs. The lungs, liver, kidney and the intestine continue to grow and mature.
Further development of the external genitals of the baby. At this stage the sex is obvious and may be detected through ultrasound.
Increased movement of the baby, but not enough for to feel them.

Although all the organs are formed by the end of the thirteenth week, they are yet to mature and carry out their normal functions. At this stage of pregnancy, only a few disease causing agents such as those for syphilis, toxoplasmosis or viral infections can harm the baby. Many medicines even if taken in normal can enter the baby and cause abnormal growth of a particular organ. These medicines however cannot cause major congenital abnormality.

Sixteenth Week:- By the end of this week the baby measures about sixteen centimeters and weighs about one hundred and thirty-five grams. Body changes during this week include:-

Completion of formation of limbs and joints, which begin to move.
Very active movements of the body which are not yet strong enough for you to feel.
Further growth of baby so that the head is not very large compared to the body.
External sexual organs continue to develop and the sex of the baby can be easily recognized.
Development of the hair including the eyebrows and eyelashes.

Twentieth week:-During this period the baby continues to grow very rapidly and measures about twenty-five and half centimeters and weighs about three hundred and forty grams. The muscles grow more rapidly and therefore the limbs move more actively. By this time you will be able to feel these movements. The total volume of amniotic fluid increases so that the baby is able to move and turn easily.

Twenty-Fourth Week:-By the end of this week the baby measures about thirty-three centimeters and weighs about five hundred and seventy grams. During this period the baby continues to grow and the vital organs continue to mature. If the baby is born at this stage, it can survive for a short time. It cannot live longer as the lungs are not yet developed and mature. There are however reported cases of babies surviving at this stage after specialized care in the intensive premature baby care unit.

THIRD TRIMESTER:-This is the period of pregnancy between the twenty-fifth and fortieth weeks. The main growth of the baby takes place during these months.

Twenty-eighth Week:- By this time the baby is about thirty-seven centimeters long and weighs about nine hundred grams. The baby is covered with a greasy, sticky and cheese like material. This material is called vernix protects the baby’s skin from becoming waterlogged in the amniotic fluid. The body continues to grow so that the head is only marginally larger then the body. Babies born by the end of twenty-eight week can have more than ninety percent chance of survival if they are treated by specialists in a well equipped premature baby intensive care unit. The survival chances are lower if the baby has congenital abnormalities or the organs are damaged during the delivery.

Thirty-second Week:- By this time the body measures about forty and half centimeters in length and weighs about 1.6 kilogram. The body develops further so that the head is in proportion with the entire body. The skin continues to be covered with vernix and there are increased deposits of fat below the skin. The baby head is lower and rests towards the mother’s pelvis.

Thirty-Sixth Week:- By this time the baby is almost completely developed and measures about forty-six centimeters in length and weighs about two and half kilograms. a normally developed baby has more than ninety-eight percent survival if born during this month. The baby also assumes permanent position with head toward the pelvis.

Fortieth Week:- This is the last month of pregnancy and the baby measures about fifty centimeters in length. Between the thirty-sixth and fortieth weeks, the baby gains about seven percent more weight.

GROWTH OF FOETUS ACCORDING TO AYURVEDA:-

Ayurveda describes the growth and development during each month of pregnancy detailed below:

Second month:- During the second month of pregnancy, the foetus passes from kalala stage to that of a complete mass. It attains a bud like appearance and presents the growing mass of the baby. According to modern understanding, it looks similar to limbs. Vagbhatta, an ancient Aurveda physian, has described the development of placenta, which is called jarayu in Ayurveda. Some physicians had opined that the jarayu froms after the menstruation stops. Several small vessels arise from the placenta and provide nutrition to the unborn baby. It contains components of both, the mother’s and the baby’s parts.

Third Month:- According to Ashtang Hridaya, an ancient Ayurveda literature, the head, hands and lungs develop during the third month of pregnancy. At this stage, the size of the head is more than that of other parts of the body.

Fourth Month:- Ayurveda says that the various parts of the unborn baby that were being developed in to a recognizable form during the third month become more recognizable. The most important development during this month is that of Dauhridayam during this month. Hriyada, or the heart , is considered to be the seat of chetna (consciouness) in the descriptions of sutra. Ashtang Sangraha has traced it up to three pakshas or forty-five days or in the second month. It is believed that although pulsations in the heart of the unborn baby develop during the second month of pregnancy, they can be heard only during the fourth month of pregnancy. Of the most important factors during this stage of pregnancy is the need to fulfill the mother’s desire. If they are not fulfilled or are neglected the growth of unborn baby may be adversely affected. The mental condition and the surroundings of the mother are extremely important at this stage because they directly affect her health and indirectly affect the health of the unborn baby.

Fifth Month:- During this month, there is development of mana is capable of carrying normal functions of the body associated with it. There is a rapid development of the baby during this month and the mother may therefore feel week during this period.

Sixth Month:-Intelligence of the baby further develops at this stage along with the development of the nervous system. According to Susruta, the unborn baby gets strength during this period and this may adversely affect the mother’s health. Anemia is common during this month. Vagabhatta, another ancient Ayurvedic physician has described that unborn baby develops hair, nails, bones, blood vessels and nerves during this month. It attains further maturity and acquires the normal texture of the skin.

Seven Month:- All the organs develop completely at this stage and gain more maturity.

Eight Month:- This is the most crucial period of pregnancy as described in ancient literature. This is because of the instability in the existence of Oja. This Oja is considered to be the most important substance and the final essence of dhatu Parinama. Probably, the natural defense mechanism of the baby is dependent on the mother till the seventh month of pregnancy. During this month, the baby develops its own natural defense mechanism. The baby continues to depend on the mother’s antibiotics (chemical substances that are produced in response to the disease causing agent acquired from the mother during the pregnancy. However, babies born during this stage of pregnancy are less likely to be active than those born after completion of pregnancy.

Ninth Month:- The unborn baby grows in size and reaches the last stage of its life in the mother’s womb. It is normally born during this month.

ENTRANCE OF SOUL IN FOETUS:-

Different Views:-

According to Atma vigyana (Text), Author –Yogeshwaranana Ji

Soul enters into embryonic state.

According to Garbha Upnishada
- In the seventh month of pregnancy. Feotus is equipped with the soul.
According to Ayurveda
- Soul enters into embryonic state.
According to Geeta:-
- Soul enters into feotus during 4th month of pregnancy.

C H A P T E R – IV

Mandukya Upnishada

“The imperishable syllable OM is a mystic, primordial sound. It is at the root of all mantras. According to Mandukya Upnishada, whatsoever exists, whatsoever has existed whatsoever is likely to hereafter, is Om. Om transcends past, present and future. The Atharvasikhopanisad states” The word Om should be used in the beginning. It is the supreme reality. It is used as Synonym for Bhahman.”

“Om as the symbol of God. ”

Patanjali Yoga Sutra.1.27 ”

“Patanjali Yoga Sutra.1.27 ”

Regarding sound waves, we all know that their audibility depends on their frequency and velocity. A sound wave may be audible or inaudible, depending upon the medium through which it travels whether audible or inaudible, sound is the result of some sort of striking. That is why it has a beginning and an end. But , if there could be a sound which is un struck then it will positively have neither a beginning nor an end. Heard and unheard both, it will definitely be imperishable. It is only in reference to true and subject that it might sound perishable.

The sacred word Om is divided in to four parts. The first aspects of the word Om are definable but the fourth is beyond definition. The first aspect of Om or Brahman (which is also Self ) is the universal person which is collectively created entity of beings. It is called the Vaiswanar. In his physical nature, vaiswanar is conscious of outer reality. it is awake. The Sun is the eye of Vaiswanar, heaven is his head, space is his body, earth is his feet, fire is his heart , water is his belly and air is his breath. He possesses auditory, visual, olfactory, tactile and gustatory senses, has mind and intellect, that is heart and evil. He controls five functions of the breath, acts in five ways and enjoy the pleasure of the senses. Vaiswanar is the physical nature of the universal person.

Tejas or splendour or glory is the second aspect of the self. It is the mental nature of the Universal person. Tejas is dreaming, and is aware of dreams of only it has seven members to support its dream fullness. In his dreaming state Tejas enjoy the subtle word recorded in his mind. In a way it enjoys the past through dreaming.

The third aspect of Self or Brahman is Parajna or wisdom or knowledge. It is the dreamless sleep of the universal person. Prajna is the master of all. It operates where subtle impressions of the mind vanish. It is beyond anxiety or resolution. It is pure knowledge, therefore it is perpetual bliss.

The fourth aspect of Om is indescribable. It is neither subjective experience nor objective experience. It is also neither the conscious nor the unconscious. It is beyond description. It is beyond the senses and beyond knowledge. It is pure, serene awareness without any expression. It is unique, ever first and ever tranquil. It is infinite. It is Brahman. It is Self. It is Om.

According to the Atharvasikhopanisad, the first syllable or Matra of om is the earth. The “A” sound stand for the Rgveda. It has Barhma as its presiding deity and the eight Vasus as its subsidiary deities. Its presiding metre is Gayatri and Garhapatya as its fire.

The syallable ‘U’ stands for the mid- ethereal region, and its area is the Yajurveda . It is accomplished by Vishnu as its presiding deity. Eleven Rudras are its subsidiary deities. Its metre is Tristubh and fire is known as Daksina.

The third part of the sacred word Om is the syllable ‘M’ , which stand for Samveda.

Rudra is its presiding deity. The twelve Adityas are its subsidiary deities. Its metre is Jagriti, and has Ahavaniya as its fire.

The half syllable ardhamatra of Pranava is the fourth part which is the lunar region. It stands for atharvaveda. Its presidint deity is Samvartakagni and it is in the Turiya state. Seven Maruts are its subsidiary deities. Its metre is known as Virat, and Ekarsi is its fire. All the systems of Vedanta call it Bhasvati.

These parts of Pranava also has different colours and form. “A” the first matra is a mixture of red and yellow. It is presided by the great Brahman. ‘U’ the second Matra is the mixture of Krsna (blackish blue) and the sheen of lighting. Its presiding deity is Vishnu who is all – pervading. The third Matra of the sacred word Om, which is ‘M’ , is indicative of both adversity and prosperity. It is white in colour. Rudra is the presiding deity.

The final part of Pranava has all the colours, shining bright. It has Purusa as its presiding deity. The four parts of Om are the states of the mind. Muadukya Upnishad says: The first condition is the waking life of outward moving consciousness, i.e. Jagrit. The characteristic of this is attainment. Actually it is the outer directed tendency of the human mind. It is the normal consciousness of man. Man, in this state makes plans and choices, evaluates his circumstances and working conditions. And according to his limitations strives for certain goals. The waking state i.e. Vaiswanar is not an Awakened state and is motivated by personal memory. Therefore the risi of the Mandukya upnishad is dreaming life of inner moving consciousness.

This second state according to Mandukya Upnishad is the dreaming life of inner moving consciousness.

This state is more vital as well as it represents the second layer of consciousness. The real nature of self lies covered, under it. The upsurge of the dream state comes from ‘Samskaras’. If we were to use a modern expression for ‘Samskara’ We could call it ‘racial memory’. Here it is necessary to clrify that the dream and awaking states are not physical in nature. As a matter of fact they are more fundamental in nature and their implication are also far-reaching.

The third state is of deep sleep, of silent consciousness where there is no acquiring-where there is no beholding even of dreams. It is a state of ownness.

The Risi of Mandukya Upnishad calls it ‘Susupti’. This state is the final end of the mind. Here the journey of the mind comes to an end and a new realm opens up. The Upnishad says: “ He who knows the third state measures all with the mind and attains the final end.”

The state of trance of Turiya is the point where truth reveals itself. It is a completely integrated state of being. The risi of Mandukya Upnishad says: “ The self resting in its own state is the All-powerful, the Omniscient and the Immanent-this is the source of all –the beginning and the the end of all things.”

It is Imperceptible; it is Indescribable, it is Inimitable – the negation of the phenomenal world.

Although it is true that Om cannot be explained in human terms, it can be experienced. He, who meditates on Om, achieves salvation.

The chanting of Om is the easiest and simplest of the mantra, because it has one sound.

Aum represents the sound of the soundless, super and state. It is said that all Mantras (natural sound vibrations ) come from this primeval sound. Scientifically this is acceptable, from Aum is the only sound that starts with a circle and ends with a point , encompassing the full range of sound (expansion and correction ). Physiologically this occurs also with shape of the mouth, when the sound of the Aum is produced audibly.

Science has proven everything to be in a shape of movement molecularly, even objects which appear solid to the naked eye. Therefore everything is in a state of vibration. The discovery, purification and eventual control of these vibrations to the subtlest degree is the object of the sc. of mantra. Eventually one brings his whole being into tune with the nature. just like a well tuned instrument his body and mind play the tune of life in the most harmonious way.

JAPA:- The cumulative power of the repetition of a mantras becomes evident by practice. It develops the ability to control states of relaxation and brings about creative quantities in both Physical and Mental spheres. Mantras which are chanted audibly directly affect Beta Brainware function and are known as wakya in Sanskrit. Through the repetition the mantra with concentration on its meaning its attain God-consciousness quickly.

THE POWER OF PRANAVA ():-

Mantra is the foundation stone of spiritual life and serves as the portal or entrance in to yogic sadhna. Daily Practice of Mantra repetition is a indispensable step for Psychic and Spiritual traditions as the safest, easiest and the best means of systematically overhauling the patterns of consciousness in order to awaken higher experience and sustain a higher voltage of energy in the human nervous system. Saints and enlightened beings from every spiritual tradition have attested that mantra has carried them to their elevated state.

Aum Mantra checks the force of the thought –current moving toward objects. It forces the mind to move towards the attainment of eternal bliss, constant and prolonged repetitions of the mantra for same months cuts new grooves in the mind and the brain. During chanting Aum all the divine qualities steadily flow into the mind from the lord just as oil flows from the vessel to another vessel. Japa transforms the nature of the mind. It fulfills the mind with sattva.

Aum mantra changes the mental substance from the passion to purity from Rajas Sattva. It clams and strengths the mind. It makes the mind introspective. It checks the outgoing tendencies of the mind. It eradicates all kinds of evil thoughts and inclinations. It induces dtermination and austerity, Eventually it leads to direct Darshana of God. The Ishta Devta, or tutelary deity, or to God-realization.

The mind is purified by constant Japa of worship. It is filled with good and pure thoughts. Repetitions of Aum Mantra strengthen the good samskaras. “ As the man thinks, So he becomes”. This is psychological law. The mind of a man, who trains himself in thinking good holy thoughts, develops the tendency to think of good thoughts. His character is molded and transformed by the continues good thoughts.

Aum Mantra is the most effective means of developing a platform of witness awareness. Where the practitioner can watch the different thought, feeling and sensation of the body, mind complex as they occur while remaining an identified with these phenomena. This is the first stage in elevation of consciousness beyond its habitual state of intoxicated identification with mental ideas and sensual experiences, practicing mantra stead fastly and regularly is the best way to come to the realization that I am not the body or the mind. I am the witness of these phenomena, in the repetition of Aum mantra there is a continued rotation of consciousness centered on the mantra so that the among slowly and effortlessly enters a state of relaxed and concentrated awareness.

When we go bed at night, chanting Aum and fall asleep with the mantra, the vibrations of the Aum will stay with us and we will wake up with it. We will not dream because of the generated power or, vibration energy of Aum mantra, dissolving problems and removes the pressure that come from self importance and self will. If we fall asleep with Aum mantra, we make contacts with self and cosmic energy and intelligence that eliminates our mental and verbal acrobatics about concepts of mind.

So the ultimate purpose of Aum Sadhana is,

The Mandaka Upnisada compares Aum to a bow, and the purified and concentrated mind to an arrow, and exhorts us to shoot the arrow with intense alertness so that, it may hit the target which is Brahman and become one with it.

C H A P T E R – V

SAMSKARA-Another aspect of human behaviour

“Samskara is defined in modern scientific term as a “Arche-Type”. It is like a seed containing the Arche-Type of particular kind of fruit. In the same way we have arche-type which is imbedded and stored in our psyche. All the samskaras are stored in the form of symbols and patterns and some times we experience them in dreams, visions or in meditation . ”

As per scripture, we inherit three types of samskara .

‘Samskara’ inherited from the previous incarnation.
‘Samskara’ inherited from parents.
‘Samskara’ gained from the society

It may be noted that right from the mother’s womb, children start registering all the incidents and the tremendous amount of responsibility lies on (mother) parents, for the balanced development of their children. It is the parents who have to learn a lot for the proper growth of their children. Needless to mention, what is claimed to be love is nothing but a kind of neurosis, which they want to impose on their children.

Very often in daily life parents complain about their children’s behaviour but they forget the actual fact, that is most of the cases parents are paud back by their own coin. If the parents do not behave properly, it is too much to expect good type from their children.

It would be pertinent to focus here as said by Paramhamsa Satyananda Saraswati,

“ There is turmoil through out the world today. You can do nothing to eliminate it. Take care of your future generation.”

Our samskaras are planned to relate man to the divine creator at every stage of our life, making his/her life journey a happy progress to the supreme.

There are 16 Samskaras in our literature for human being from our birth to the death known as ‘solaha Samskaras’ In which 3 main Prenatal Samaskaras are the following-

1. GARBHADHAN (Conception)

“The rite by which a man placed his seed in a woman was called the Garbhadana.”

Saunaka gives the similar definition:-

Quoted in V.M.S.

“The rite by the performance of which a women receives the semen sacattred (by her husband ) is called Garbhadhan or Garbhalambanan.

The Garbhadhana samskara , however presupposed a well established home , a regular marriage , adesire of possessing children and a religious idea that benificient gods helped men in begetting children.

In the vedic period we see that [parental instincts found their expression in many utterances containing prayers for children.

Heroid sons were regarded as boons conferred by gods on men. Many prayers in vedic hymns pointing to the act of conception.

‘Let Vishnu prepare the womb , let Tvashar adorn by form , let prajapati pour on; let Dhalar place the embryo. Place the embryo O saraswati ; let both the Asvins garland with blue lotus set thine embryo.

Rig.Veda.X.184

The garbhadan ceremonies are systematically dealt with in the Grhyasutras.

According to them, Since marriage the husband was required ti approach the wife for this act but before conception , one had to observe various vows according to the desire of possessing different types of sons like Brahamasa, Srotriya, Antichana, Rishikalpan, Bhruna, Rsi and devi etc.

At the end of the vow, cooked food was offered to the fire, and then pair was prepared for co-habitation.

The proper time for conception was from the 4TH to 16TH night after the monthly course of the wife.

According to Manu Smriti. iii.2; yaaj.S.I.79

The sex and the quality of the would be child was believed to be determined by no. of nights on which the conception took place. Even nights were selected for the birth of a male child and odd ones for a female child.

One should approach his wife wife from the 4th to 16th night , specially the later ones, B.G.S.I.7.46 apastambhe & others endorsed the same view.

AP.D.S.ii.1

Children conceived on later nights were regarded more lucky & meritorious ; ‘A son conceived on 4th night becomes short lived and without wealth.

5th Night -Girl gives birth to female children.

6th Night – Boy becomes mediocre(average).

7th Night - Girl would become barren.

8th Night-Son becomes lord or prosperous.

9th Night Girl-Auspicious women.

10th Night-Son Wise.

11th Night-Girl irreligious women.

12th Night-Son best man.

13th Night-Adulterous women.

14th Night- Religious , grateful , self realized and firm in his vows-son.

15th Night-Mother of many sons and devoted to her husbaand.

16th Night-learned auspicious , truthful,selfcontrolled and a refuge of all creatures is born.

The first samaskara is given when life enters the womb and conception takes place. it is known as Garbhadan. It is the first ceremonial occasion and preliminary purification conducted for the new life or the Jiva. In a sense it is also to propitiate and at the same time rejoice for the life that is being created. It is a sort of invitation for the soul of your choice to enter the womb and take birth in this world. This Samskara is very crucial for it is here the destiny of new life begin made. In scientific parlance it can be said, his DNA is being codified and in philosophical language his prarabdha is being determined and defined what is decided now goes with him through out his life. His physical, mental, emotional and spiritual attributes take shape here.

Significance:- The study of the garbhadana samskara is very interesting from the cultural point of view, Here we do not find a primitive man expressing wonder at the prospects of a child and only seeking the help of Gods to secure it, nor conception here is a haphazard accident without any desire for the progeny.

Here we come across a people who approached their wives with a definite pupose of procreating children, in a definite manner calculated to produce the best possible progeny and with the religious serenity which , they believed , would censecrate the would be child.

2. THE PUMSAVAN:-

After the conception was ascertained , the child in the womb was consecrated by the samskara named Pumsavana. By Pumasavan was generally understood “that rite through which a male child was produced.”

The Vedic Period:-

Some sort of medicinal herbs was also given to the pregnant women with the verse.

“The plants of which heaven has been the father, earth the mother, ocean the root let those herbs of the god favour thee, in order to acquire a son.”

The Sutra Period:- During the Grhyasutra period the Pumsava Samskara was performed in the 3rd or , the 4th month or even later , on the day when the moon was on a consellation , on Tisya particularly.

Baudhyana Paraskara Grhyasutra i.14.2; S.i.1

(Baudhyana Paraskara Grhyasutra)

The pregnant woman was required to fast on that day. After bath she put on new clothes. Then in the night the prouts of the banyan tree were pounded and the juice was inserted into the right nostril of the women with verses beginning with ‘Hiranyagrabha etc.’

P.G.S.i.14.3

According to some Grayasutras kusankata and and somalata were also to be pounded with the above.

If the father desired that his son should be Viryavana, he should place a dish of water on the lap of the mother and touching her stomach recited the verse ‘sparashnosi’.

Proper time for the samskara according to Manu and Yajnavalkya,

It should be performed before the foetus begin to move in the womb.

Brhaspati prescribes the time after the movement.

V.M.S.Vol. I. p.166

Jatukarnya and Saunaka say that it should be performed in the 3rd month of pregnancy after conception becomes manifest.

The time of performance ranged from the 2nd month to 8 th month of pregnancy.

According to Saunaka this rite should be represented in every conception because by touching and feeding the foetus becomes purified, moreover by the force of the verse recited in this samskara, one obtains memory of the past lives.

A stir in the womb:-

The Second is generally performed in the 3rd month when the foetus first moves in the womb. Here again Mantra (OM Chant) are recited with the belief that the new life listens to them with attention and recollects past lives, Once again the jiva is given a direction and foundation on which his future rests. Here too the parents have an opportunity to choose the kind of progeny they would inherit.

Significance:- Inserting the juice of banyan tree was a device meant for preventing abortion and ensuring the birth of a male child.

In the opinion of the Susruta the banyan tree has got the properties of removing all kinds of trouble during pregnancy, eg.excess of bile burning etc.

Susrutra Sutrasthana

Insertion of medicine into nostrils is a common thing in the Hindu system of treatment. Therefore it is evident that the ritual prescribing it was undoubtedly founded on the medical experience of the people. Putting a dish of water on the lap was a symbolical performance. A pot full of water denoted life and the spirit in the would be child. Touching the womb emphasizes the necessity of taking every care by the expectant mother, so that the foetus should be healthy and strong in the womb and abortion may not take place.

3. THE SIMANTONNAYAN :-The third samskara of the embryo was the simantonnyana. The rite was called Simanta, in which the hairs of a pregnant woman.

The purpose :-

People believed that a women in her pregnancy was subject to attacks of evil spirits and some rite should be performed to ward this off.

The Asvalayana-smriti has preserved this belief. It says, “evil demons bent on sucking the blood, come to women in first pregnancy to devour the foetus. In order to remove them the husband should invoke the goddess Sri, as the lurking spirits leave the women protected by her. The invisible cruel flesh eaters catch hold of women in her first pregnancy and trouble her.

There fore, the ceremony named Simantonnayana is prescribed.

Asvalayanacharya quoted in V.M.S.Vd/I.P.172

Physiological knowledge of the Hindu was also responsible for instituting this rite. From the fifth month of the pregnancy the mind of the formation of mind of the would be child begins.

So the pregnant women was required to take utmost care to facilitate this process, avoiding any physical shocks to the feotus. This fact was symbolically emphasized by parting her hair; Another purpose of the samskara was to keep the pregnant women in good cheer. >

To address her as Raka or, fullmoon night, Supersa , or of beautiful limbs.

3rd samskara in which is performed in the 5th month at the crucial moment which is the mental formations of the foetus begin to arrange themselves. This samskara is conducted to emphasize that at this juncture the female bearing the unborn child should be kept in the most pleasant and conductive environment in order to prevent any physical or, mental shock to the feotus. It is a time for rejoicing, song, mirth and laughter. Ballads are recited of brave, famous, handsome and dashing heroes as well as of great spiritual luminaries Epics are narrated and mantras are chanted in order to educate the feotus because it is believed that learning begins here with the birth of the mind. It is said that if you want your child to remember something for the rest of his life you should sing it to him at this time. It is the time for making a sankalapa for the prosperity of the unborn child.

C H A P T E R – VI

Review of Research Papers:-

Practising Yoga in pregnancy has been advocated as the perfect preparation for labour by yoga teacher. Cweller, 1981, Balaskas, 1994, Fields, 1995, Davey, 1996 and Schecter, 1997. Indeed there are a no. of anecdotal reports by women themselves about how yoga helped them in both pregnancy and labour. ( Apostolopoulos, 1996 and Miller 1996).

Not only does yoga offer physical benefits, but it has been suggested that the mind –body own that is fostered during yoga practice, facilitate introspection by women, which enables them to believe in their body’s ability to give birth to their child (Ernyen, 1995 and Darvey 1996). This empowerment of women through yoga is seen as essential to improving body and self-esteem in order to counteract the effects of a male dominated society (Haravon 1950. Wagnert (1994) argues that this effect is also evident in maternity services where women are seen as physical bodies with the experts controlling women’s experiences of birth through fragmented care and use of technology. Yoga is therefore seen as excellent preparation for labour and birth. It is suggested that its use will improve labour and birth outcomes ( Davey 1996).

If a pregnant women is under heavy stress, experiencing grief from a loss, perhaps, or, anxiety over her job or, her to marriage? Such is the claim made by several recent books and articles. /td>

The belief in the power of intra – uterine environment to shape the future mental and emotional development of the child is an age old one.

The book “ The world of the unborn” by Leni Schwarty states on the cover that “the most important times may be the time before we are born. Because the author “re-experienced” her own birth in LSD therapy , she believes that “We are aware beings in the womb and stores the memory of that period .”

A similar idea was expressed as far as back as 1974 in an article in the journal of Primal Therapy “from womb to the world” suggesting that unhealthy mother – child relationship may begin prenately. The writer claimed that the feotus can feel frustration, fear or, other painful emotions but, if such pain is repressed, a neurosis develops and remains until the conditions of birth as re-experienced in Primal Therapy.

Another book carries the argument still further in “ The Secret World of The Unborn Child ” to be published next month, Primal Therapist Thomas Verney of York University argues that numbers of ways a women psychological well-being during pregnancy is vital to the future healthy development of her child.

Review of different Journals:-

1. Jane’s Baby Group U.K.

Yoga is the heart for coping with the pregnancy problems and natural method of child birth. The teacher of this group say – Yoga means – the gentle repetitive postures, patterns and rhythms of yoga link with the mind body and spirit together bringing whole into harmony and understanding.

2. Birth Light Organization, Cambridge founded in 1988 by Doctor Freedman, dedicated to the improvement of women’s positive experience of pregnancy through yoga.

Launched in 1995, a successful pregnancy and childbirth programee.

Result:- Birth without undue strain , resistance, fear and feeling fit balanced prepared journey from the womb to the world outside.

3. An Article of Hindustan ( Daily Newspaper) date 23rd December 2002, Patna

By Dr. Ramesha Dutta Sharma

Review of Research Literature:-

1. Seema Singh, Student of Applied yogic Science, BYB ,

In 2001, under the guidance of Swami Nirmalanand Saraswati ,

Topic Pre-Natal Yoga

Got very good result in relieving the different common problems during pregnancy –

	PRE	POST
Back ache	3.5	2.3
Edema	3.4	1.8
Blood Pressure	3.8	1.7
Sleep-	Quality improved
Energy Level	Activity improved

Conclusion- Yoga is excellent in relieving these problems; it reduces intensity and frequency of symptoms.

2. Somali Sengupta, Student of Yoga Psychology, BYB

In 2001, Under the guidance of Dr. Mridula Misra

Topic

Got conclusion that Yoga is very beneficial, it can manage different psychological problems like anxiety and worry. It has positive influence on emotional problems.

3. Dr. Vaishali Garg, Gynecologist in Jamshedpur

Conclusion on analyzing the various data it was found that pregnant women suffered from a high level of apprehension and anxiety concerning their pregnancy. Also having lots of pregnancy induced physical discomforts.

And by practicing yoga they can get relief from discomforts of pregnancy.

Result: - Yoga group – 80.41% relief

Non yoga group- 54% relief

It shows very good difference in yoga group.

C H A P T E R – VII

Sample:- In the present work, subjects were chosen from Bhagalpur locality in the private clinic of Gynaecologist Dr. Santwana Roy. The subjects were chosen randomly. Those who wanted do yogic practices, they were kept in Experimental group and those who did not, were kept in control group.

Experimental Group-45 Women

Control Group – 15 Women

Age Group- 18-33 years

Education- Matric to post Graduate

Socio-economic Condition – Middle or Middle high class

Place of Study:-In the Private clinic of Dr. Santawana Roy (Bhagalpur)

The Practices of Pawn Muktasana Part 1, Marjari Asana and Aum Chanting were taught to daily for 10 days from 5th of June to 15th of June of 2002. The technique of these practices taught to them was as proposed by Swami Satyanand Saraswati in his book ASANA PRANAYAMA MUDRA BANDHA

After that, Practices were continued by the subjects on their own till labour. And then, as the women were in different phase, so the duration of practices was different and by December 2002, all the women have delivered so then the experiment has finished (lasted).

During period of June 2002 to December 2002, they were given 3 times practices revision for 4 days.

So the Minimun duration of practice by subjects 1 ½ months.

Maximum duration of practices by the subjects- 7 months

Parameters

I. Physiological Parameters :-

Blood Pressure
Heart rate
Weight
Edema
Back Ache and Waist Pain
Leg Cramps

II. Psychological Parameters:-

Anxiety
Worry
Irritability
Sensitivity
Sleep
Energy level (Activity

III. Delivery Record:-

Duration of Labour Pain
Type of Delivery
Weight of Baby

Tools

Weighing machine
B.P. Instrument’
Questionnaire
Doctor’s Report

Procedure of Data Collection

The subject were made to practice pawan muktarana part one series each 5 rounds , marjari asana 5 rounds , Aum chanting 25 times slow long softly spoken with closed eyes after that they were sitting with eyes closed and trying to feel the vibration of sound of Aum , every day for 10 days. After that, they were doing their own in the same way. Some body was doing it in morning & some were in evening. The Aum chanting some women were doing both the times or just before going to the bed.

So the first data has collected before the practicing as the pre—data in both the experimental and control group. After that they were followed up 3 times in this duration and parameters have checked and questionnaire asked. The follow up reading which was taken in the month of pregnancy was considered as post Data.

After the 9th month of each woman, their Delivery Record has taken, by Doctors Report. So the delivery record of experimental group could be available of 42 out of 45 subjects. 3 subjects have gone to other town and doctor for delivery.

And in control group, Pre-Data has taken with Experimental group and only the Post data has been taken after 9 months they could not be approached for 3 times follow up. During this period they were not doing practices even they did not know the practicing techniques. Their delivery record have taken and while making statistics, they both were compared. By the doctor’s report the B.P., Heart rate and weight of women have taken every month when they were coming for monthly checkups. All the times same questionnaire were used for both the group.

C H A P T E R – VIII

PAWANMUKTASANA PART I

Prarambhik Sthiti (base position):-

Sit with the legs outstretched.

Place the palms of the hands on the floor to the sides and just behind the buttocks.

The back, neck and head should be straight. Straighten the elbows.

Lean back slightly, taking the support of the arms.

Close the eyes and relax the whole body in this position.

Practice I: Padanguli Naman (toe bending):-

Sit in the base position with the legs outstretched and the feet slightly apart. Place the hands beside and slightly behind the buttocks.

Lean back a little, using the arms to support the back.

Keep the spine as straight as possible.

Be aware of the toes. Move the toes of both feet slowly backward and forward, keeping the feet upright and the ankles relaxed and motionless.

Hold each Position for a few seconds.

Repeat 10 times.

Breathing: Inhale as the toes move backward.

Exhale as the toes move forward.

Awareness: On the breath, mental counting and the stretching sensation produced by the movement.

Practice 2: Goolf Naman (ankle bending):-

Remain in the base position. Keep the feet slightly apart.

Slowly move both feet backward and forward, bending them from the ankle joints. Try to stretch the feet forward to touch the floor and then draw them back towards the knees. Hold each position for a few seconds. Repeat 10 times.

Breathing: Inhale as the feet move backward.

Exhale as the feet move forward.

Awareness: On the breath, mental counting and the stretch in the foot, ankle, calf and leg muscles or joints.

Practice 3: Goolf Chakra (ankle rotation):-

Remain in the base position.

Separate the legs a little, keeping them straight.

Keep the heels on the ground throughout the practice.

Stage I: Slowly rotate the right foot clockwise from the ankle 10 times and then repeat 10 times anti-clockwise.

Repeat the same procedure with the left foot.

Stage 2: Place the feet together.

Slowly rotate both feet together in the same direction, keeping them in contact with each other . Do not allow the knees to move.

Practise 10 times clockwise and then 10 times anti- clockwise.

Stage 3: Keep the feet separated.

Slowly rotate both feet from the ankles together but in opposite directions.

The big toes should touch each other on the inward stroke of each foot.

Do 10 rotations in one direction and then 10 rotations in the opposite direction.

Breathing: Inhale on the upward movement. Exhale on the downward movement.

Awareness: On the breath, mental counting and rotation

Practice 4: Goolf Ghoornan (ankle crank):-

Remain in the base position.

Bend the right knee and bring the foot towards the buttock. Turn the knee out to the side and place the foot on the left thigh.

Make sure the ankle is far enough over the thigh to be free for rotation.

Hold the right ankle with the right hand to support the ankle.

Hold the toes of the right foot with the left hand.

With the aid of the left hand, slowly rotate the right foot 10 times clockwise, then 10 times anti-clockwise.

Repeat with the left foot placed on the right thigh.

Breathing: Inhale on the upward movement.

Exhale on the downward movement.

Awareness: On the breath, mental counting and rotation.

Benefits: All the foot and calf asana help in returning the stagnant lymph and venous blood. They thus relieve tiredness and cramp, and prevent venous thrombosis especially in bedridden, post-operative patients.

Practice 5: J.anufalak Akarshan (kneecap contraction):-

Stay in the base position.

Contract the muscle surrounding the right knee, drawing the kneecap back towards the thigh.

Hold the contraction for 3 to 5 seconds, counting mentally. Release the contraction and let the kneecap return to its normal position.

Practise 5 times. Repeat with the left kneecap 5 times, then with both kneecaps together .

Breathing: Inhale while contracting.

Hold the breath during contraction.

Exhale while relaxing the knee muscles.

Awareness: On the breath, mental counting and contraction.

Practice 6: Janu Naman (knee bending):-

Stay in the base position. Bend the right knee and clasp the hands under the right thigh.

Straighten the right leg, pulling up the kneecap.

Keep the hands under the thigh but straighten the arms. Do not allow the heel or toes to touch the floor .

Bend the right leg at the knee so that the thigh comes close to the chest and the heel near the buttocks. Keep the head and spine straight.

This is one round.

Practise 10 rounds with the right leg and then 10 rounds with the left leg.

Breathing: Inhale while straightening the leg. Exhale while bending the leg.

Awareness: On the breath, mental counting, stretch in the thigh muscles and synchronised movement.

Practice 7: Ardha Titali Asana (half butterfly):-

Sit in the base position.

Bend the right leg and place the right foot as far up on the left thigh as possible.

Place the right hand on top of the bent right knee. Hold the toes of the right foot with the left hand. This is the starting position.

Stage I: with breath synchronization

While breathing in, gently move the right knee up towards the chest. Breathing out, gently push the knee down and try to touch the knee to the floor. The trunk should not move.

Do not force this movement in any way.

The leg muscles should be passive, the movement being achieved by the exertion of the right arm.

Slowly practise 10 up and down movements.

Awareness: On the breath, mental counting, movement of hip joint and relaxation of inner thigh muscle,s.

Stage 2: without breath synchronisation

Remain in the same position with the right leg on the left thigh.

Relax the right leg muscles as much as possible.

Push the right knee down with the right hand and try to touch the knee to the floor.

Do not strain.

Let the knee spring up by it.

The movement is achieved by use of the right arm only. Practise 30 up and down movements in quick succession. Breathing should be normal and unrelated to the practice. Repeat stages 1 and 2 and the unlocking procedure (see note below) with the left leg.

Awareness: On mental counting, movement of hip joint and relaxation of inner thigh muscles.

Benefits: This is an excellent preparatory practice for loosening up the knee and hip joints for meditative poses. Those people wfio cannot sit comfortably in cross-legged positions should practise ardha titali asana daily, both morning and evening.

Practice 8: Shroni Chakra (hip rotation):-

Sit in the same starting position as for asana 9 with the right leg on the left thigh.

Using the muscles of the right arm, rotate the right knee in a circle trying to make the circular movement as large as possible.

The index finger may be pointed out and used as a guide to perfection of the circular movement.

Practise 10 rotations clockwise and then 10 rotations anti- clockwise.

Straighten the leg slowly.

Release the knee as described in the note to asana 9. Repeat with the left leg.

Breathing: Inhale on the upward movement. Exhale on the downward movement.

Awareness: On the breathing, mental counting and rotation of the hip joint.

Practise 9 :Poorna Titali Asana (full butterfly):-

Sit in the base position.

Bend the knees and bring the soles of the feet together , keeping the heels as close to the body as possible. Fully relax the inner thigh muscles.

Stage I: Clasp the feet with both hands.

Gently bounce the knees up and down, using the elbows as levers to press the legs down.

Try to touch the knees to the ground on the downward stroke.

Do not use any force.

Practise 30 to 50 up and down movements. f

Stage 2: Keep the soles of the feet together. Place the hands on the knees.

Using the palms, gently push the knees down towards the floor, allowing them to spring up again.

Do not force this movement.

Repeat 20 to 30 times.

Straighten the legs and relax.

Breathing: Normal Breathing , unrelated to practice.

Awareness: On mental counting, movement and relaxation.

Practice 10: Mushtika Bandhana (hand clenching)

Sit in the base position or a cross-legged pose.

Hold both arms straight in front of the body at shoulder level.

Open the hands, palms down, and stretch the fingers as wide apart as possible.

Close the fingers to make a tight fist with the thumbs inside.

The fingers should be slowly wrapped around the thumbs. Again open the hands and stretch the fingers. Repeat 10 times.

Breathing: Inhale on opening the hands. Exhale on .closing the hands.

Awareness: On the breath, mental counting, stretching sensation and movement.

Practice 11: Manibandha Naman (wrist bending)

Remain in the base position or a cross-legged pose. ,

Stretch the arms in front of the body at shoulder level. Keep the palms open and fingers straight throughout the entire practice.

Bend the hands backward from the wrists as if pressing the palms against a wall with the fingers pointing toward the ceiling.

Keep the elbows straight throughout the practice. Do not bend the knuckle joints or fingers.

Bend the hands up again for the next round. Repeat 10 times.

Breathing: Inhale with the backward movement. Exhale with the forward movement.

Awareness:On the breath, mental counting, movement in the wrist joint and stretching of the forearm muscles.

Practice 12: Manibandha Chakra (wrist joint rotation)

Remain in the base position or a comfortable cross-legged pose, but keep the back straight.

Stage I: Extend the right arm forward at shoulder level. Make a fist with the right hand, with the thumb inside. The left hand may be used as a support if necessary . This is the starting position.

Slowly rotate the fist about the wrist, ensuring that the palm faces downward throughout the rotation.

The arms and elbows should remain perfectly straight and still. Make as large a circle as possible.

Practise 10 times clockwise and 10 times anti-clockwise. Repeat the same with the left fist.

Stage 2: Extend both arms in front of the body with the fists clenched.

Keep the arms straight and at shoulder level.

Rotate the fists together in the same direction. Practise 10 times in each direction.

Stage 3: Practise as in stage 2. z

Rotate the fists together in the opposite direction. Practise 10 times in each direction.

Benefits: The hand and wrist asanas are beneficial for arthritis of the related joints. They also relieve tension caused by prolonged writing, typing and so on.

Practice 13: Kehuni Naman (elbow bending)

Stage I: Remain in the base position or a cross-legged pose. Stretch the arms in front of the body at shoulder level. The hands should be open with the palms facing up. Bend the arms at the elbows and touch the fingers to the shoulders.

Straighten the arms again. This is one round. Repeat 10 times.

Stage 2: Extend the arms sideways at shoulder level, hands open and palms facing the ceiling.

Bend the arms at the elbows and touch the fingers to the shoulders.

Again straighten the arms sideways. Repeat 10 times.

Breathing: Inhale while straightening the arms. Exhale while bending the arms.

Awareness: On the breathing, the mental counting and the movement.

Practice 14: Skandha Chakra (shoulder socket rotation)

Stage I: Remain in the base position or a cross-legged pose.

Place the fingers of the right hand on the right shoulder . Keep the left hand on the left knee and the back straight. Rotate the right elbow in a large circle.

Practise 10 times clockwise and 10 times anti-clockwise. Repeat with the left elbow.

Make sure that the head, trunk and spine remain straight and still.

Stage 2: Place the fingers of the left hand on the left shoulder and the fingers of the right hand on the right shoulder. Fully rotate both elbows at the same time in a large circle. Try to touch the elbows in front of the chest on the forward movement and touch the ears while moving up. Stretch the arms back in the backward movement and touch the sides of the trunk while coming down.

Practise slowly 10 times clockwise and then 10 times anti- clockwise.

Breathing: Inhale on the upward stroke. Exhale on the downward stroke.

Awareness: On the breath, mental counting and the stretching ! sensation around the shoulder joint.

Practice 17: Greeva Sanchalana (neck movements)

Stage I: Sit in the base position or a cross-legged pose with the hands resting on the knees in jnana or chin mudra.

Close the eyes.

Slowly move the head forward and try to touch the chin to the chest.

Move the head as far back as comfortable. Do not strain. Try to feel the stretch of the muscles in the front and back of the neck, and the loosening of the vertebrae in the neck.

Practise 10 times.

Breathing: Inhale on the backward movement. Exhale on the forward movement.

Stage 2: Remain in the same position, keeping the eyes closed. Face directly forward. Relax the shoulders.

Slowly move the head to the right and try to touch the *c right ear to the right shoulder without turning the head or raising the shoulders.

Move the head to the left side and try to touch the left ear to the left shoulder . This is one round.

Do not strain; touching the shoulder is not necessary. Practise 10 rounds.

Breathing: Inhale on the upward movement. Exhale on the downward movement.

Awareness: On the breath, counting, and the stretching sensation of the muscles in the sides of the neck.

Stage 3: Remain in the base position.

Keep the head upright and the eyes closed.

Gently turn the head to the right so that the chin is in line with the shoulder.

Feel the release of tension in the neck muscles and the loosening of the neck joints.

Slowly turn the head to the left as far as is comfortable. Do not strain.

Practise 10 times on each side.

Breathing: Inhale while turning to the front. Exhale while turning to the side.

Stage 4: Remain in the same position with the eyes closed. Slowly rotate the head downward, to the right, backward and then to the left side in a relaxed, smooth, rhythmic, circular movement.

Feel the shifting stretch around the neck and the loosening, up of the joints and muscles of the neck.

Practise 10 times clockwise and then 10 times anti- clockwise.

If dizziness occurs, open the eyes. After the practice, keep the neck straight and the eyes closed. Be aware of the sensations in the head and neck.

Breathing: Inhale as the head moves up. Exhale as the head moves down.

Awareness: On the breath, mental counting and movement.

Practice 18: MARJARI ASANA (CAT STRETCH POSE)

Sit in vajrasana

Raise the buttocks and stand on knees.

Lean forward and place the hands flat on the floor beneath the shoulders with the figures facing forward.

The hands should be in line with the knees; the arms and thighs should be perpendicular to the floor.

The knees may be together or slightly separated. This is the starting position.

Inhale while raising the head and depressing the spine so that the back becomes concave.

Expand the abdomen fully and fill the lungs with the maximum amount of air, Hold the breath for 3 seconds.

Exhale, while lowering the head and stretching the spine upward.

At the end of exhalation contract the abdomen and pull in the buttocks .

The head will now be between the arms, facing the thighs.

Hold the breath for 3 seconds, accentuating the arch of this one round.

Breathing: Try to perform the movement breathing as slowly as possible. Aim at taking at least 5 seconds for both inhalation and exhalation. Ujjayi breathing may be used.

Duration: Perform 5 to 10 rounds.

Awareness: Physical –on the breath synchronized with the movement and flexion of the spine from top to bottom. Spiritual – on swadhisthana charka.

Practice 19:AUM CHANTING

Sitting cross-legged, Spine, neck and head straight in a line.

Hands in Gyana Mudra on knees.

Eyes Closed, Awareness of spontaneous natural breath relaxing the breath

Now taking deep breath in and while exhaling chant Aum Long extended Aum with medium voice.

A…………………….U………………………..M…………………..

Duration – 25 times

Awareness on breath and the sound vibration of Aum

While chanting Visualizing and feeling that this vibration is going in to womb to the baby.

C H A P T E R – IX

PHYSIOLOGICAL PARAMETERS

In all the results in this chapters P-value in the t-table on df =44 at 0.01=2.423 & 0.05=1.684 for experimental group and for control group P-value in the t-table on df =14 at 0.01=2.98 & 0.05=2.14.

TABLE 1 . BLOOD –PRESSURE :-

Table NO. 1 shows that the pre-condition of experimental group the systole 128.33mmHg and diastole 85.33mmHg which has gone up as high as systolic- 133.57mmHg and diastole- 86.62mmHg and in post condition, it has come down to systolic 124.05mmHg and diastole 83.90mmHg. In pre-condition the experimental group was mostly in 1st and 2nd Trimester so the B.P. was not high but as the pregnancy advances, usually B.P. rises up and can reach to hyper tension level and many women suffer with this hypertension problem in advance stage or in the third trimester . But here in experimental group, table shows the B.P tendency was rising but in post means in last month it has again come down to normal level as a pre-condition.

It is showing that the yogic practices have influenced B.P value positively.

As salt and water are retained to a very large extent during the pregnancy under the effects of high levels of female hormones, aldosterone and other endocrinal changes. B.P. has a tendency to rise during pregnancy

Also the enlarged uterus in advance stage of pregnancy compresses the aorta, resulting in diminishing blood flow to the uterus. Compression of the inferior venacava also decreases venous return and compression of the renal artery can lead to hypertension. By doing Marjari Asana the compression gets relieved. PM I practices alternatively stretches and relaxes the different muscles. So the blood circulation increased. Pawanmuktasana I practices increase due to elasticity of the intima layer of blood vessels when it is relaxed so the diameter of the blood vessel gets wider so the force of blood flow decreased and the blood pressure comes to the normal level.

Where as in the control group Pre mean is 117.73/78.33mmHg which rises up to 134.66/82.62 mmHg but in the post condition it is more or less same 131.66/80mmhg. So that the comparison shows clear difference in experimental group. Statistical calculation also showed significant result.

Mantra vibration also gives relaxing state of mind, it also relaxed or dilated blood vessels, good venous return to the heart. B.P. comes normal adequate sleep also helps in relieving the hypertension by relaxing the mind.

TABLE 2. SWELLING IN FEET:

Table No. 2 shows that the mean in the pre condition of experimental group is 2.13 which decreased to 1.53 in post condition. The mean of pre-condition of control group is 2 which increased to 2.07 in post condition. When we compare between experimental & control group, the problem of edema (swelling of feet ) is decreased in the experimental group who were doing yogic practise of Pawanmuktasana Part I. This is mainly due to effect of Ankle Rotation, Toe-Bending & Knee Bending. This has happened because the practice of PM I has increased blood circulation and hence the stagnant retained water & salt have been removed from this region.

During pregnancy, due to different hormonal changes in the body, sluggish venous circulation and salts & water get retained in the tissues, specially in the dependent areas like feet. Due to sedentary life style during pregnancy prana gets blocked and the regular practice of Pawanmuktasaa part I series removes energy blockages from the body and prevents new ones from forming. This not only relaxes the muscles of the legs but relaxing impulses travel back to the brain, These practices specially help in returning of the stagnant lymph & venous blood by activating muscle pump and thus prevent the swelling in feet.

TABLE 3 . BACK ACHE AND WAIST PAIN:-

Table no. 3 shows that the mean value in the pre-condition of the Experimental group is 1.15, which decreased to .93 in post where as in control group the pre condition is 2.4 & post increased to 2.6. It is clearly showing that the practice of Marjari Asana brought the relief from the problem of Back ache and waist pain. The alternate stretch and compression of lower back has given in case in the posture which has changed during pregnancy because of extra weight of the child on relax soft tissues of the back and pelvic region due to effect of hormones. The extra weight of the baby puts a great strain on the back muscles. When Marjari Asana is done by women, they felt that the position of the body and the weight of the baby towards the gravity of the gravity of the earth. So the strain on low back pain has relieved. By doing again and again the practise , the circulation is increased in this region and back muscles get toned because of concentration in contraction and relaxation of navel, the stretched spine relieves the tension around the waist and back. The stretch and bending of spine and spinal nerves, the blocked energy is released and increases the feeling of relaxation and well-being.

TABLE 4. CRAMP IN LEGS:-

Table no.4 shows that the mean in the pre-condition of experimental group is 2.84 which decreased to 1.89 where as in control group the pre and the post condition are same both 2.4. The practise of Pawanmuktasana part 1 & Marjari has increased the blood circulation in the leg region and the low level of ca problem has relieved because of the availability of sufficient amount of blood and the blood ca. The pawanmukatasana series specially helped in returning the stagnant lymph and venous blood, thus they relived tiredness and cramps in legs. Cramps can be felt by women because of increased weight of baby which compresses the inferior venacava which goes to the legs, this compression results into cramps. When Marjari Asana is done by women the weight goes just opposite from spine and back towards the earth, compression of vein gets relaxation and the blocked blood flow through this vein is removed, so relief from cramps.

Statistical calculation also shows significant t-value at 0.01level.

PSYCHOLOGOCAL PARAMETERS

TABLE 5. WORRY:-

Table 5 shows the mean value in the pre-condition of experimental group is 2.27 which have decreased to 1.6 in post.

If we compare the experimental & control group, we find that the problem has relieved more by practice of Aum chanting and other yogic practices. The chanting of Aum has effected the calming down and inducing relaxed state of mind.

The practice of Pawanmuktasana part I series removed energy blockages from the body, and it promotes total health, regulating and stabilizing and also balances the flow of energy throughout the body during pregnancy. This not only relax muscles of the body but these relaxing impulses traveled back to the brain and relaxed the mind, the worry and tension decreases and gets finally gets removed. By integrating the breath synchronization and awareness the attentive faculty of the mind is made active and is not allowed to wander in worry.

Statistical calculation of t-value showing significant decrease at 0.01 level.

TABLE 6. IRRITABILITY:-

Table 6 shows that the mean of precondition of experimental group is 2.78 which has decreased to 1.81 in post condition. Whereas in control group the pre –condition of mean is 2.47 which increased to 2.73. Comparatively it shows significant difference those who were given yogic practice specially the effect of AUM chanting. The effect of Om can be understood in this way, that every word is the expression of some idea or desire that arises in us. The Om mantra stands for the spiritual urges of man. Just as an ordinary word is heard or, uttered can arouse a certain idea or, desire in us and at physiological level, for example if we hear the sentence “you are an idiot” we get agitated –the sympathetic arousal, message reaches to brain and gets directed to adrenal gland through the impulses , the brain has got stimulus in the form of word ”An Idiot” , and as a result gland starts secretion of adrenaline and Nor adrenaline. The state of mind gets angry and and irritable. In the same way the continuous and regular chanting of the mantra produces the relaxed and calm vibration to the brain and induces parasympathetic arousal as a result mind gets calm , relaxed and free from irritability. Statistically it is showing decreased level of irritability in experimental group, significant at 0.05 level.

TABLE 7. ANXIETY:

Table 7 shows the mean value of the pre-condition of experimental is 2.2 which has decreased to 1.71 in post experiment condition whereas in control group the pre-condition was 2.33 which has increased a little bit to 2.6 in post experimental condition comparatively here. We are observing that experimental group experienced relief from the problem of anxiety because of yoga practicing and Aum chanting, and those who were not practicing the anxiety has increased from the previous level.

The practice of PM I relaxes the muscles of the body. The relaxed impulses goes to the brain which allows mind to be relaxed. By loosing of different joints the homogeneous distribution of energy through out the body. Proper venous return, circulation improves so the heart relaxes and the blood pressure comes to normal resulting in lower level of anxiety.

The japa effects the mind through mind brain complex. When the thought patterns are negative , it changes the vibration of our being and the mind gets anxious. The mantra Om chanting changes the vibrations of mind brain complex by regular japa of Om. the positive vibration percolates deep in our system through neuro - endocrine system. Hormone which initiates the relaxed state and low anxiety level.

When there is a weakness in certain aspect of consciousness, which results to cope up with situation and there is a lack of confidence.

By the practice of Om mantra activities of consciousness becomes more smooth and linear and gain self confidence for coping with the situation, improves attitude towards life, feeling that inner strength coming up from deep within.

Om is the symbol of Ishwara or God and while doing japa one can feel connected with the higher self and the faith develops and slowly becomes source of calmness and quietness and anxiety free state of mind statistical calculation also shows significant result at 0.05 level.

TABLE 8. SENSITIVITY:-

Table no. 8 shoes the mean in pre-condition of experimental group is 0.17 which decreased to 0.81 in post condition and in pre condition of control group is 0.58 which decreased little bit to .72 in post condition . When we see statistical t-value of experimental group it is significantly relieved the condition at .05 level. Comparatively in both the group the experimental group got better result, by practicing yoga. The Aum chanting , the round wave of Aum has given a positive effect at mental & emotional level and tried to balance the emotional condition of the women during pregnancy, when there was little fluctuation in mood and emotion because of the effect of the hormones. The effect of relaxed state of mind has reducing the sensitivity.

TABLE 9. QUALITY OF SLEEP:-

Table No. 9 shows that the mean in precondition of experimental group is .9 which shows disturbed quality of sleep after doing different yogic practices specially Aum chanting has produced positive effect on the quality of sleep and the post condition mean is showing improved result and it has increased to 1.57 level.

The sound of Aum has positive and relaxing effect on mind if it is done with eyes closed and with the awn of breath, it relaxes the breath and gives relaxed state of mind. While doing relaxed AUM chanting in medium pace of sound and speed, it induces ß wave in brain and it shows relaxed state. When the mind is free from all worry and anxiety it induces adequate amount of sound sleep. When mind is full of anxiety and with psychological negativities it leads to the dreamy state of sleep, the irritable mind leads to irregular sleep. The repeated chanting of Aum daily once or twice or even just before sleep, it remains with whole being and vibrates each and every cell of body and flow of blood become charged and the positive vibration of this sound waves pervades through out the being and removes negative emotion being universal mantra and symbol of god and if chanted with full faith creates feeling of connections with divine.

A letting go state of mind and mind becomes cool and quite which leads to total relaxation By the practice of mantra can have normal sleep as the low ebb of consciousness rises and the high peak come down.

The effect of the chanting also goes to the womb. The vibration of the mantra and visualizing and feeling that goes to the foetus and produce positive relaxed effect on body. Baby also feels relaxed and this also give mother satisfaction and the state of fullness like Aum wonderful vision of all ness, oneness completeness ever flowing.

And in the experiment after statistical calculation it refers the significant result at 0.01 level , where as in control group Pre Mean is 1.59 and in post bit difference 1.51 so the comparison also shows better after yoga.

TABLE 10. ACTIVITY:-

Table no. 10 shows the activity or energy level of the experimental in precondition 0.95 which shows not good energy level (low) in the pregnant women and after doing yogic practices it has improved so the energy level came up to in post condition mean 1.21 where as in control group the condition is same Pre Mean-0.86 and post Mean - .85.

During pregnancy because of sedentary lifestyles or some physiological and psychological problem they face dullness and lethargy. In later stage of pregnancy the breath becomes shallow and it results in low energy level comes down. Because of lack of physical activity different organs do not get proper blood circulation thereby resulting into fatigue and heaviness in body. By doing PM I practices which increased blood circulation, with breath Aum, it improves the breath quality from shallow to deep and calm breath. Body getting adequate amount of oxygen and removing carbon dioxide. PM I also removes lymphatic drainage so that accumulated toxins and deoxygenated and stagnant blood get purified by stretching and releasing effect of cells by PM –I . The messaging effects of PM I improves work efficiency of cells and the body feels energetic. By doing chanting body and mind getting adequate relaxation so the adequate amount of sleep and relaxation restores the energy. Different psychological negativities free mind also help for restoring positive energy and give activity.

And in statistical calculation also shows the significant result at 0.01 levels.

DELIVERY RECORD

TABLE 11. WEIGHT OF BABY:-

Table 11 shows in Experimental group mean value is 3.09 kg and in control group 3.05 kg and the difference is 40 gms more in Exp. There is not very big difference it shows lightly positive increase, because for improving weight of baby many other factors are also responsible like diet of mother etc.

When we go through the data it shows an important finding that, the women those who did these practices for longer time means for 5-6 months, their baby weight are better than that those who did just for 1-2 months. So the duration of practice is also an important factor.

TABLE 12 TYPE OF DELIVERY:-

Table 12 shows that in experimental group , out of 42 women, 29 is of normal delivery type and 13 surgical whereas in control group out of 15, 8 is normal and 7 is surgical. Here, there is good difference . In control group there is approximately half normal and surgical ratio is 1:1, but in experimental group this ratio is 2:1 .

By the practice of PM-I different asanas like Poorna Titali, Shroni Chakra, Marjari has helped in improving flexibility of muscles which is used in labour. Strengthened muscles help in coming out of the baby through cervix , the normal and natural child birth process. By the practices , the dilation of cervix can be easily achieved so the baby can come out from uterus. Sometimes the abnormal position of the baby or, any other complication can be eased by there practices, like deep breathing improves the baby movement inside the womb that can correct baby position and help in normal delivery.

The practice Om chanting relieves anxiety in the mother and relaxes her mind so the body muscles also work in better coordination. When mind and body are relaxed, this has a very helpful effect in deliverying the baby normally and rapidly.

TABLE 13. LABOUR PAIN DURATION:-

Table 13. shows that the mean value is 5.6 hours in experimental group, where as in control group this is 6.5 hours. The range is also different in both the group; Minimum range differs for 2 hours and maximum for 1 hour.

Different PM-I practices like Shroni Chakra, Titali Asana, Poorna Titali asana and janu naman , make the thighs muscles tone , improve stamina for holding the labour pain for long duaration, pelvic muscles facilitate the process of delivery without too much of pain. Also the practice of Om chanting relieves anxiety and worry in the mother. During Om chanting, deep breathing is also helpful for relaxing the labour pain so the mother’s mind is prepared for tolerating and coping with the labour pain problem which decreases the duration of labour pain.

Further it can be understood the effect of these yogic practices especially Om chanting on baby, by following passages.

By the 3rd month the baby’s ear is formed and it hears sounds & reacts to them. If it is sensitive to its mother’s and uneasy when it is harsh. So the pregnant women should be conscious of her feelings & thoughts and re-orient herself so that she is full of only positive, harmonious thoughts and feelings if she wants her child to be happy, healthy and emotionally poised.

Another important factor is her own contact with her baby,. She should feel its presence and converse with it from time to time intimately. A mother’s loving voice has a great healing power. If she is doing Om chanting with the visulalisation of her baby in womb & with feeling that the vibration and effect and the blessings of lord is going to the baby. All this will have a healthy psychological and emotional effect on the child.

There above followed passage show how the education of the child starts in the womb, how the samskaras can be fed to foetus.

Indian mythology is full of incidents of education received by the child in the womb.

“Prahlad, the great devotee of lord Vishnu was born to the wicked demon king Hiraynakashyapa. When he was in his moyher’s womb, Narad the divine messenger came to visit to his mother and gave her a mantra of “Hari” .

Prahlad was very dear to his father who sent him to the teacher whom he trusted very much. While learning the alphabet, Prhalad came across the letter ‘H’ . Something flashed in him and he started repeating Hari’s name like Narada. His teacher was alarmed and tried to stop Prahlad’s chanting but to no avail and it is very well known that Prahlad was a very great devotee. So this shows the effect of mantra which is done by her mother during pregnancy.

One more very well known story of Abhimanyu in the Mahabharata, that he received knowledge in the womb and after birth he had remembered every thing which was fed by his mother during pregnancy.

C H A P T E R – X

Womanhood is perhaps never complete for a woman without her becoming mother. Acceptably then , pregnancy is a very important aspect of her life and is considered to be a unique , memorable and a sacred experience. Pregnancy requires preparation, planning and care not only for conception phase but more importantly for the pregnancy period and labour and as well as post delivery care.

As is common knowledge working class women particularly the labour class do not have any problem related to pregnancy, for her delivery (though a delicate one) is just one of many activities of the day. But it is not that smooth or a matter of fact experienced for a woman belonging to the middle or higher classes in general, particularly in the modern day context. Earlier more number of children were considered to be an asset. Accordingly a woman used to deliver many children in the past and most of them to say had no problems. Generally speaking, it did not involve much risk as the woman was quite active particularly physically as far as the domestic and agricultural activities were concerned. But in the present day context, with all the scientific developments and technological advancements, the total outlook to life has changed and with it the life style. The life style of woman is particular has become quite sedentary and passive. Food pattern has been affected in many ways in a sense that food items are contaminated by use of chemical fertilizers a lot of pesticides. There is a fluctuating routine for meals and the food itself is not quite balanced to add to all this , exercise or adequate physical activities are totally lacking in the modern day women. All these factors combine and work together negatively for her and convert the memorable and sacred experience of pregnancy for her into a painful and miserable one. Sometimes it even leads to disastrous end tolling upon the life of the child or the mother or of both.

As far as modern medicine, drugs etc. are concerned they don’t have much to offer towards the problems of pregnancy. Because, first of all they are mainly curative and never preventive. And as we know because of chemicals are involved in the drugs, they cannot be administrated to a pregnant women for any type of complicacy that may arise as it may have adverse effect. Any other therapy of system that we are aware of again never a complete one in itself, though each has its benefits but yoga is one thing which is as old as mankind itself and has every thing good to offer. The benefits of yogic practices have been empirically found to be very wide and deep.

This being an empirical work a selected group of practices were administrated to a group of pregnant women and follow up was carried out as best as it was possible. Our biggest limitation was that we could not really observe the effects on the psychological, intellectual and spiritual growth of the baby due to time limit for the follow up. In spite of many obstacles and discrepancies like different period of pregnancy and different parity, we see quite significant results in different aspects described in result and discussion chapter.

The findings would be considered as a ground work and should inspire many to come forward and carry on many more empirical studies with regard to pregnancy to establish the efficacy of Yoga on pregnancy in more precise and concrete form.

So here we can conclude that yoga is not the “ Be-all and Cure –all”. But it helps such an extent that not only we can minimize surgical interferences and much of the painful miserable experience of expectant mother but also convert the stage into a very special, pleasant and memorable one.

Though in our results we have not been able to show positive effects on the physical or mental or spiritual growth of the baby the scriptural and circumstantial evidences are ample that yoga creates up a very positive environment in which the baby can grow in all the dimensions and achieve its full potentials. The fruits of this total growth can be seen when the baby grows in to a strong, healthy and balanced personality. The whole mankind can evolve at a much faster rate if the seeds of yoga are planted in the psyche of the man in making.

In the words of,

Swami Shivananda Saraswati,

“When the child is in the womb, you can train him there, rather than trying to change and brain wash him, when he is born.”

Then, “ the children will be divinity personified”

as said by

Swami Satyananda Saraswati.

C H A P T E R – XI

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