Care for Kids' Memory Power🔗

Memory is the ability of the brain to encode, retain and recall previously experienced information, such as impressions, sensations, skills, events and situations. The ability to retrieve and use the stored knowledge of past experiences is essential in the learning process.

In psychology, memory is considered as a process in which the incoming information from the outside world reaches our senses in a form of chemical or physical stimuli which has to be changed, or 'encoded' in order to be retained. Then this stored information is available, over periods of time so that it can be recalled and be used again as needed.

Long Term Memory is that aspect of the memory in which the information is stored permanently. Theoretically, this form of memory has unlimited capacity to store information. Short Term Memory is that aspect of the memory in which the individual is conscious of the information at a given moment but this information has to be rehearsed or be linked to information stored in Long Term Memory or it will otherwise be lost. The capacity of Short Term Memory is limited to about seven items.

Attention plays a key role in storing information into the Long Term Memory. Without paying proper attention to the information it might not be stored and thus it cannot be retrieved and used again. Absent mindedness is a memory failure which is caused by lack of attention. Transience is the memory failure in which the memories fade and degrade over a period of time. This occurs in the storage stage of memory, before the information is retrieved. Transience has a general pattern of rapidly forgetting the information after a few days or years, followed by small losses in the following days or years.

Niyamya Poorayennobhyaam Dhārayithvaa Yathā-Vidhi || Thrinethra-Kumbhakaha Prokthaha Thrinethrena Thrisiddhidhaha ||

SakruthChandrenaChaapoorya Dhārya Sooryena Poorayeth |

ThrishoolināTrishoolaakhyaha KumbhaUkthas-Trishoolanuth ||193||

Ghonābhyāam Cha Mukhenāpi YugapathPoorayeth Sadā |

STEPS TO BE FOLLOWED

• 1. PADMA ASANA
• 2. SHEETHALEE KUMBHAKA
• 3. SEETHKAAREE PRAANAAYAAMA
• 4. UJJAYYEE KUMBHAKA

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• 1. PADMA ASANA HATHA PRADEEPIKAA, UPADESHA 2, VERSES 31 -33

Utthānau Charanau Kruthvā choru-Samsthau Prayatnataha | Ūrumadhye Thathotthānau Pānee Kruthvā Thu tādrushau ||2.31|| Drushtim vinyasya nāsāgre Dantamoolam cha jihvayā | Uttapya chibukam vakshas Yuttāpya bhavanam shanaihi ||2.32|| Idham Padmāsanam Proktham Sarva-Vyādhi-Vināshanam | Durlabham yena kenapi Dheemataa labhyate bhuvi ||2.33||

TRANSLATION

One should with effort place the upward facing feet on the thighs, and place the upward-facing palms between the thighs.

Concentrating on the tip of the nose, keep the tongue pressed on the upper teeth, press the chin on your chest, push the air slowly upward, that is slowly pull the prana upward.

This asana called as Padma asana destroys all diseases, filled with power. Though difficult to be obtained by everyone, some intelligent people learn it.

TECHNIQUE

• 1. Place the right foot on the left thigh
• 2. Now place the left foot on the right thigh
• 3. Place the hands between the thighs with the palms facing upwards
• 4. Concentrating on the tip of the nose, keep the tongue pressed on the upper teeth
• 5. Press the chin on your chest, push the air slowly upward
• 6. Exhale slowly
• 7. Do this 3 times and release the chin on your chest and tongue pressed on the upper teeth

IN PADMA ASANA, NEXT

• 2. SHEETHALEE KUMBHAKA GHERANDA SAMHITA, UPADESHA 5, VERSES 73 & 74

Jihvayā Vāyum Ākrushya Udare Poorayet Shanaihi | Kshanam Cha Kumbhakam Krutvā Nāsābhyām Rechayet Punaha || 5.73 || Sarvadā Sādhayet Yogee Sheethaleekumbhakam Shubham | Ajeernam Kapha-Pittam Cha Naiva Tasya Prajāyathe || 5.74 ||

TRANSLATION

Draw in the air through the mouth (with lips contracted and tongue thrown out), and fill the stomach slowly. Retain it there for a short time. Then exhale through both the nostrils. Let the Yogi always practice this Sheethalee Kumbhaka, giver of bliss; by so doing, he will be free from digestion, phlegm and bilious disorders.

TECHNIQUE

• 1. Continue to sit in same asana
• 2. Close the eyes and relax the whole body
• 3. Extend the tongue outside the mouth and roll the sides of the tongue up so that it forms a tube
• 4. Inhale slowly through the tongue and fill the abdo men slowly
• 5. At the end of inhalation, roll the tongue in, close the mouth
• 6. Retain it there for a short time
• 7. Then exhale through both the nostrils
• 8. Do this for some time

IN PADMA ASANA, NEXT

• 3. SEETHKAAREE PRAANAAYAAMA HATHA PRADEEPIKAA, UPADESHA 4, VERSE 43

Seethkaam dadyaath sadā Vaktre Ghraanenaiva Visarjayet | Evam Abhyaasa-Yogena Kaamadevo Dviteeyakaha ||4.43||

TRANSLATION

By drawing the breath in through the mouth, make a hissing sound, without opening the mouth, and exhale through the nose. By practicing this, one becomes a second Kaamadevatha (god of love).

TECHNIQUE

• 1. Stay in same asana
• 2. Press the lower and upper teeth together and sepa rate the lips as much as comfortable
• 3. Breath in slowly through the gaps of the teeth
• 4. Listen to the sound of the breath as the air is being drawn in
• 5. Close the mouth at the end of the inhalation
• 6. Exhale slowly through the nose
• 7. Do this for some time

IN PADMA ASANA, NEXT-

• 4. UJJAAYEE KUMBHAKA KUMBHAKA PADDHATHI, VERSES 131 & 132

Mukham Niyamya Nādeebhyaam Ākrushyaasum Niyojayeth | Kundalee-Pārshvayoho Pashchaath Kumbhayeth Udharasthitham ||131||

Rechayeth Idayā Vāyum Gachchan Thishthan Yadhā Chareth | Ujjaayee-Kumbhakaha Prokthaha Shivenaakhila-Vedhinā ||132||

TRANSLATION

One should inhale through both the nostrils and closing the mouth and retain the breath along the Kundalini and exhale through the left nostril. This is the Ujjaayee Kumbhaka explained by Shiva.

TECHNIQUE

• 1. Close your Mouth
• 2. Inhale through both the nostrils
• 3. Hold as long as you can judiciously
• 4. Exhale slowly through the left nostril
• 5. Do this some times

END OF KRIYA

Emotional stability can be described as: a non-reactive composed state and or, of having a balanced and compassionate response either to a person or life situation. When any emotion or emotions arise typically, the state of being of an emotionally stable person is not affected by neither positive nor negative emotions. Otherwise, in an emotionally unstable state, there is a loss of the conscious state of perception, of seeing what is from a neutral and non-judgmental perspective. The behavior and words used from the emotionally stable state are consciously causing a win/win outcome.

The state of being non-reactive in this sense would be comparable to being naturally peaceful with the intent of maintaining a harmonious atmosphere. The reason for this is in the emotionally stable state, a person has control of the words spoken, which are always positively relating to enlightening another being or taking responsibility for one's actions rather than externalizing the focus to avoid responsibility. Reacting from an emotionally unstable state causes vibrational imbalance.

In this state a person acknowledges that past conditioning has created negative thinking patterns and the way to circumnavigate this dysfunction, is to remain neutral without creating any disturbance that triggers distress, which exacerbates the dysfunction and might even cause harm to any life form.

STEPS TO BE FOLLOWED

• 1. VAJRA ASANA
• 2. NADI SHODANA
• 3. TRISHOOLA KUMBHAKA
• 4. TRINETRA KUMBHAKA

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• 1. VAJRA ASANA GHERANDA SAMHITA, UPADESHA 2, VERSE 12

Janghābhyaam Vajravath Kruthvā Gudha-Pārshve Padhaavubhau | Vajraasanam Bhavedethad Yoginaam Siddhidaayakam ||2.12||

TRANSLATION

Having hardened the thighs like steel, and placing both the legs on the sides of the anus is called Vajra asana, which gives great extraordinary powers.

TECHNIQUE

• 1. With knees, ankles and big toes touching the ground, stand on a kneeling position.
• 2. Sit erect with the heels under your buttocks
• 3. Erect in this asana for some time

IN VAJRA ASANA, NEXT-

• 2. NAADEE SHUDDHI HATHA PRADEEPIKAA, UPADESHA 4, VERSES 11 & 13

Baddha-Padma asanā Yogee Prānam Chandrena Poorayet | Dhārayitvaa Yathā-Shakti Bhooyaha Sooryena Rechayet ||4.11||

Yena Tyajet Tena Peethva Dhārayeth Athirodhitaha | Rechayechcha Tatho'nyena Shanaireva Na Vegatha||4.13||

TRANSLATION

The Yogi seated in Baddha Padma asana, should first inhale through the left nostril and retain the breath up to his capacity and exhale through the right nostril.(4.11)

Having drawn in the air through the same nostril through which it was exhaled, the breath should be retained to the maximum capacity. Then the exhalation should be done through the other nostril very slowly and not in haste. (4.13)

TECHNIQUE

TRANSLATION

Always inhale through the nostrils and mouth together at a time. This is called the Trishoola Kumbhaka – the remover of triple sufferings – as explained by the Thrishooli Shiva.

TECHNIQUE

• 1. Inhale through the nostrils and also through the mouth simultaneously
• 2. Hold the breath as long as you can judiciously
• 3. Now exhale through the nostrils slowly and relax
• 4. Do this for some time

IN VAJRA ASANA, NEXT-

• 4. TRINETRA KUMBHAKA KUMBHAKA PADDHATHI, VERSE: 192

TRANSLATION

Inhale through the left nostril and retain, inhale through the right nostril and retain and then inhale through both the nostrils, retain the breath (all these in one shot before exhalation). This is the Trinetra Kumbhaka – the giver of three siddhis – as explained by the three-eyed Shiva.

TECHNIQUE

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• 1. Inhale through the left nostril
• 2. Hold the breath as long as you can judiciously
• 3. Without exhalation, inhale through the right nostril
• 4. Hold the breath as long as you can judiciously
• 5. Again without exhaling, inhale through both the nostrils
• 6. Hold the breath as long as you can judiciously
• 7. Now exhale through both the nostrils slowly
• 8. Do this for 7 minutes

END OF KRIYA