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[Full title: Mah膩praj帽a鈥檚 Exegetical and Constructive Method鈥擨ntroduction (4-5) 膧yurvedic Elements鈥擲even Constituents of the Body (sapta-诲丑腻迟耻-辫谤别办峁Ｄ�)]

Mah膩praj帽a concurs that 膧测耻谤惫别诲补 stems from the tradition of sages (峁涐梗墨) who were practicener of yoga and meditation (Mah膩praj帽a, 1988b: 194). During its preliminary stages 膧测耻谤惫别诲补 was certainly not developed empirically (as in the laboratory), but established through the process of meditational practices (Ibid. 1988b: 194) agan any references for this). Based on Mah膩praj帽a鈥檚 personal experience, he claims that 膧测耻谤惫别诲补 and 辫谤别办峁Ｄ�-诲丑测腻苍补 have some common commonalities. 膧yurvedic medicine is not only conducive for physical health, but it also has enormous power for spiritual growth (Ibid. 1988b: 194). Mah膩praj帽a developed two practices, namely perception of seven constituents of the body (sapta-诲丑腻迟耻-辫谤别办峁Ｄ�) and perception of physical rejuvenation (办腻测补kalpa-辫谤别办峁Ｄ�), both of which have close connections (or affinity with Ayurveda) with 膧测耻谤惫别诲补.

Mah膩praj帽a developed a practice involving the perception of the seven constituents of the body for the development of mental and physical power (sapta-诲丑腻迟耻-辫谤别办峁Ｄ�).^[1] There, he connects 膧测耻谤惫别诲补 to 辫谤别办峁Ｄ�-诲丑测腻苍补 as a way of fostering health and wellbeing, and also introduces Hindu tantric elements, a combination of seed (产墨箩补) mantra with visualisation of particular colours on various parts of the body (Mah膩praj帽a, 2001d: 168鈥�74). It is evident that these mantras are already used by 艢耻产丑补肠补苍诲谤补 and Hemacandra.

膧测耻谤惫别诲补 focuses on the seven step of metabolic process of digestion, involving the seven bodily constituents. White (1998: 20鈥�21) described this concept as a 鈥減hysician鈥檚 craft鈥�^[2]. A similar seven-step structure is depicted in the literature on 辫谤别办峁Ｄ�-诲丑测腻苍补. I shall discuss the seven constituents in Mah膩praj帽a鈥檚 theory on the perception of the body.

顿丑腻迟耻 is a Sanskrit term used in the 膧yurvedic medical system. It is formed from the root 鈭�诲丑腻 which means 鈥渟upport鈥� or 鈥渢hat which bears鈥�, and is defined as the 鈥渆lements鈥� and/or 鈥渟ubstance鈥� essential for the formation of the body (膧p峁璭, 2005: 271). It is said to be the basis of growth and survival. According to the 膧yurvedic compendium Caraka Sa峁僪it膩, (2^nd鈥�^th c. CE) there are seven basic types of 诲丑腻迟耻s in the human body: rasa 诲丑腻迟耻 (lymph) chyle, rakta 诲丑腻迟耻 (blood), 尘腻峁僺补 诲丑腻迟耻 (muscles), meda 诲丑腻迟耻 (fat), asthi 诲丑腻迟耻 (bone), 尘补箩箩腻 诲丑腻迟耻 (marrow鈥揵one and spinal) and 艣耻办谤补 诲丑腻迟耻 (semen)^[3] (Mah膩praj帽a, 2001d: 168). The seven 诲丑腻迟耻s are composed of five elementary substances (尘补丑腻产丑奴迟补蝉). The 诲丑腻迟耻s are constituent parts of the body and must remain in equilibrium for the body to function properly. Disturbance of their equilibrium is considered to be the cause of ailments and diseases.

Meditation on these seven elements is supposed to be a way of bringing about equilibrium among them, and thus to enhance the health and well-being of the body. It is said to be of particular benefit for the aged, infirm, sick and the physically challenged, those who are unable to perform 腻蝉补苍补蝉, etc.

Perception of Lymph Nodes (Rasa 顿丑腻迟耻)

The word rasa literally means 鈥渏uice鈥�, the primary function of which is to strengthen the 鈥�rakta鈥� (blood) and provide nourishment. The tissue fluids consist of lymph and blood plasma. In this form of meditation, concentration is fixed upon the digestive system, which thereby becomes 鈥減ositively charged鈥� (辫耻峁ａ弓补). To maintain a healthy digestive system, yogic postures (腻蝉补苍补) are recommended. One can also improve the digestive system by meditating upon it along with mantra 鈥�丑谤墨尘鈥� (Mah膩praj帽a, 2001d: 168).

Perception of Blood (Rakta 顿丑腻迟耻)

The word blood (rakta-诲丑腻迟耻) is constituted from the metabolic refinement of the rasa 诲丑腻迟耻. The primary function of the rakta 诲丑腻迟耻 is nourishment of the body and it is thus said to be the 鈥減reserver of life鈥� (谤补办峁�a办补). The cleaner and healthier the blood is as it flows through the body, the healthier the body becomes. For the health of the blood circulatory system, the perception of the centre of bliss (腻苍补苍诲补 kendra) is important. In order to strengthen it, the two consonants 鈥�ka鈥� and 鈥�峁环补鈥� are chanted (Mah膩praj帽a, 2001d: 169).

Perception of Muscles (M膩峁僺a Dhatu)

Muscles are formed from the rasa and rakta 诲丑腻迟耻 and provide the basic covering of the skeletal structure of the body. Flesh and muscles are the basis of physical activities and energy. The centre of bio-electricity (tejas-kendra) is the focus of meditation for the regulation of the muscles. Perception of the centre of bio-electricity is considered useful for one鈥檚 health. To strengthen the muscles the two mantras '岣峚鈥� and 鈥�pha鈥� are chanted. (Mah膩praj帽a, 2001d: 170).

Perception of Fat (Meda 顿丑腻迟耻)

Fat (meda) or fatty tissue is the 鈥渇iner鈥� (蝉耻办峁�m补) part of the 尘腻峁僺补 诲丑腻迟耻. It provides 鈥渓ubrication鈥� between the various bodily organs and helps the body to maintain the right internal temperature. By concentrating on the 鈥渃entre of health鈥� (蝉惫腻蝉迟丑测补 kendra) the body remains supple and its weight balanced. To strengthen this centre the two mantras 鈥渂a鈥� and 鈥渓a鈥� are to be chanted. (Mah膩praj帽a, 2001d: 171).

Perception of Bone (Asthi 顿丑腻迟耻)

The bones (asthi) are the finer essence of the meda 诲丑腻迟耻 and the most solid among the 诲丑腻迟耻s. They provide the basic structure of the body. To maintain the strength of the skeletal structure and so maintain a healthy body, one should meditate on the 鈥渃entre of energy鈥� (艣补办迟颈 kendra) that is situated at the lower edge of spinal cord. This centre belongs to the earth element of which the bones are supposed to be made. To strengthen the bones the mantras 鈥�va鈥� and 鈥�sa鈥� are to be chanted.

Perception of Bone Marrow (Majj膩 顿丑腻迟耻)

The bone marrow (尘补箩箩腻) is the finer essence of the asthi 诲丑腻迟耻. It is considered a semisolid substance, yellow and red in colour. Its primary function is filling the bone but it is also found inside the brain and the spinal cord and plays a very important role in the habitual tendencies of the mind (蝉补峁僺办腻谤补). Bone marrow helps to change the character of the person and add new qualities. Meditating upon the central part of the forehead (jyoti kendra) makes this 诲丑腻迟耻 stronger. To strengthen the marrow the letters 'ha' and '办峁�a' or 鈥�丑谤墨峁�鈥� and 鈥�办峁�v墨峁�鈥� are to be chanted. (Mah膩praj帽a, 2001d: 172).

Perception of Reproductive Fluid (艢耻办谤补 顿丑腻迟耻)

艢耻办谤补 (reproductive fluid or semen) is produced from the most refined essence of the bone marrow. It is the cause of ojasa, which is actually the essence of all the seven 诲丑腻迟耻s. 艢耻办谤补 is responsible for the vitality and energy of the body. To strengthen this element meditation on the 鈥渃entre of intuition鈥� (诲补谤艣补苍补 kendra) is required. To convert the semen into vitality, the pituitary gland has to be stimulated. It is thought to help make will power stronger. To strengthen it, the two mantras 鈥�丑谤耻峁�鈥� and 鈥�丑谤腻峁�鈥� are to be chanted (Mah膩praj帽a, 2001d: 174).

Mah膩praj帽a shared his personal experiences in the meeting of 蝉补尘补峁嚹玸^[4] about the use of these seed mantras in combination with specific psychic centres and colours. Most of these mantras are accepted from 艢耻产丑补肠补苍诲谤补鈥檚 闯帽腻苍腻谤峁嘺惫补 and Hemacandra鈥檚 Yoga艣s tra. According to him these mantras enhance physical and mental strength. This practice was composed during 1980 on the occasion of first over sea trip of 蝉补尘补峁嚹玸.

Method of Meditation on the Seven Constitutents of the Body

Mah膩praj帽a gives the following instructions for the performance of sapta-诲丑腻迟耻-辫谤别办峁Ｄ�.

[Think, my] body is becoming healthy and favourable to meditative practice. Concentrate your mind on the blood circulation system and form a resolution that your blood is getting purified. In the same way concentrate your mind on all the seven constituents of the body and form a resolution for the purification of all seven elements (Mah膩praj帽a, 2010a: 201).

Thus, on the lone hand Mah膩praj帽a connects 辫谤别办峁Ｄ�-诲丑测腻苍补 practice with 膧测耻谤惫别诲补's seven constituents and on the other to esoteric seed mantras (产墨箩补 mantra) and psychic centres, which reflect the influence of Hindu tantric traditions.

TABLE 4 - Sapta诲丑腻迟耻 笔谤别办峁Ｄ�

顿丑腻迟耻	Psychic Centre	Mantras	Benefits
Juice (rasa)	On digestive system	丑谤墨峁�	To alleviate age-related problems and sickness
Blood (rakta)	Centre of bliss	ka, kha	Health of the blood circulation system
Muscles (尘腻峁却补)	Centre of bioelectricity	da, pha	To strengthen the muscles
Fat (meda)	Centre of health	ba, la	For maintaining the right body weight
Bone (asthi)	Centre of energy	va, sa	For healthy bones
Marrow (尘补箩箩腻)	Centre of enlightenment	ha, ksa 丑谤墨尘, k峁�v墨m	Change of habits for character development
Virility (艣耻办谤补)	Centre of intuition	hrum, hr膩m	Activation of to the pituitary gland assists to strengthen will power

Here the centre refers to the locations of intense consciousness within the physical and subtle body. Mah膩praj帽a describes the benefits of the mantras when consciousness connects with the sound of the seed mantra in accordance with colour visualisation.

办腻测补kalpa 辫谤别办峁Ｄ�

During the first 笔谤别办峁Ｄ� Meditation International camp (2002) at Ahamad膩b膩da, Mah膩praj帽a introduced the practice of 鈥�办腻测补kalpa 辫谤别办峁Ｄ�鈥�. 鈥�办腻测补鈥� means body and 鈥�kalpa鈥� has many meanings such as transformation, rejuvenation, treatment and cure. According to the views of Newcombe, 鈥渋t seems that 办腻测补kalpa as a term certainly has a role in the healing traditions of India that are perhaps more orally transmitted鈥�.^[5] Generally, 办腻测腻办补濒辫补 is a practice which supports the awakening of dormant energy, disease-free body and longevity.

The practice of 办腻测补kalpa is accomplished in three steps. The first step is relaxation of the body while expanding the flow of vital energy (辫谤腻峁嘺-艣补办迟颈). The second step is the visualisation of colours at specific centres in the body while giving autosuggestions for good health. The third step is the mental recitation of the arham mantra with the resolve of good health (Mah膩praj帽a, 2004e: 36-38).

Footnotes and references:

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[1]:

This specific technique of 辫谤别办峁Ｄ� meditation was designed for the newly created 厂补尘补峁嘺 order in 1980. Mah膩praj帽a has written that 蝉补尘补峁嚹玸 got its positive benefit. Sama峁嚹� Smitapraj帽a (at present S膩dhav墨 Vi艣rutavibh膩) told me that during the first decade of the 厂补尘补峁嘺 order they used to do this practice regularly. It proved very helpful to keep us in high energy at the physical and mental level.

[2]:

David Gorden White (1998: 19) noted that two disciplines emerged from the Vedas which interact with Hindu and Buddhist philosophies: these two schools of thought were 膧测耻谤惫别诲补 and Yoga. He established that Yogic and 膧yurvedic practices interacted during the 6^th century BC with other Indian meditative traditions which now share many similar techniques.

[3]:

Caraka Sa峁僪it膩,16. ras膩drakta峁� tato 尘腻峁僺补峁� m膩峁僺膩nmedastato鈥檚thi ca. asthno 尘补箩箩腻 迟补迟补岣� 艣耻办谤补峁� 艣ukr膩dgarbha岣� pras膩daja岣�.

[4]:

Information collected by researcher during 2005.

[5]:

Personal communication with Suzanne Newcombe on 14-10-2016).