YOGA & STRESS MANAGEMENT
Concept of stress
Selye and Levi have defined stress as a nonspecific, conventional and phylogenetic basic response pattern, the primary function of which is to prepare the body for physical activity such as resistance or flight.
Stress give rise to distress which manifests in the form of psychosomatic symptoms or disorders.
Stress is the reaction to a demanding situation on the human physiology. Stresses can occur at the two levels.
1. Physical stresses like accidents, burns, major infection etc. which make demands on the entire physiology.
2. Psychological stresses which can occur independently or as a reaction to the physical stresses. Examples are – fear, anxiety, tension, worry, jealously, hatred, anger, emotional conflicts etc.
Irrespective of the cause of stresses physical psychological or emotional, there is something unique that result on our body physiology. This unique set of changes is called is called stress reaction which will study as follows –
Stress Reaction
What happens in body, due to stress reactions –
1. The breath rate shoots up, providing more oxygen.
2. Stored sugar and fats pour into the blood stream to provide fuel for quick energy.
3. The heart speeds up and blood pressure soars, ensuring sufficient blood supply to needed areas.
4. Digestion ceases, so that blood may be diverted to muscles and brain.
5. Perspiration and salivation increase.
6. The pupils dilate, allowing more light to enter.
7. Cortisone pours into the system as to the adrealine and nonadrealine.
8. Triggered by the pituitary gland, the endocrine system steps up hormone production.
Concept of stress in Yoga –
Stress according to Yoga is imbalance. Imbalance is misery. At the mental and the physical levels, it is excessive speed and thus a demanding situation causes pain and leads to ailments and disease. Imbalance at emotional level manifest as upsurges which are caused by strong likes and dislikes. At the psychological level the imbalance leads to the conflicts and often manifest as pitty and narrow ego-centric behaviour.
Lack of holistic knowledge and balanced outlook at the subtlest level are responsible for imbalances found at grosser levels.
Thus, while understanding stress a holistic concept of man is kept in view and not merely his bodily existence Taittireya Upanishad has presented this holistic concept of man systematically as having 5 major sheaths of existence.
1. Annamaya Kosha : Physical sheath (body)
2. Pranamaya Kosha : Vital Sheath
3. Manomaya Kosha : astral Sheath
4. Vijnanamaya Kosha : Wisdom sheath
5. Anandamaya Kosha : Bliss sheath
Stress is studied and understood at the physical body by modern medical system as an imbalances at the neuro-endocrine system and neurotransmitter level.
Emotional imbalances in the form of strong likes and dislikes bring about imbalances in Prana (the vital energy) in the Pranamaya kosha which percolate to the Annamaya Kosha causing stress symptems and hazards.
Origin of stress, basically lie in the Manomaya kosha. In Vijnanamaya, the Avidya goes on reducing until in Anandamaya Kosha it is all bless. This state is the totally stress free state. The great sage Patanjali uses the term klesha which aptly describes stress. In his texts 'Yoga Sutras' the Kleshas have been described thus.
In our original state we are total stress free. We are blissful. That state devoid of any tensions and pressure. We may call it perfection Patanjali calls it Swaroopa, self, when this state gets disturbed, when there is an imbalance even at the subtlest level, thanking starts.
Avidya – Ignorance has set in. This avidya leads to further thinking and we start limiting ourselves constriction or stress is build up. Avidya leads to Asmita the Illness ego and the associated attachments – my mind, my mind, my thoughts, my feelings, my body etc. Attachement and I'ness leads to strong likes and dislikes. It is then the emotional upsruges sturt. tossed up and down in these emotion imbalance, large amount of energy are spent.
Thus the concept of stress is presented in a most comprehensive way from the subtlest (ignorance) to its grassest manifestation by patanjali.
He purposes the technique of Yoga for reducing these stresses.
Resort to yoga for thinning of the Kleshes and achieving higher states of consciousness. Featured by lesser stresses and emergence of greater capacities.
In the Bhagavadgita, presents this whole process of stress origin, development aggravation and repercussions in a dramatic narrations.
Repeated thinking about objects leads to attachment, attachment to desire, desire to anger (greed, lust, fear) which leads to infatuation, lack of awareness and discrimination power and one gets lost.
This dramatic narration matches with the description of Patanjali's comprehensive concept of Kleshas. Thinking an imbalance from the perfect state is Avidya. Limitations start night there Ego or Asmita is a result of this crystallised imbalance.
Attachment to 'I'- thought is imminent. Egocentric personalities are characterized by strong obsessions, ambitions likes and dislikes. Emotional imbalances emerge out of them as upsurges often. Else if they percolate to physical level resulting in the heart attacks or nerve shattering disease. When the emotional outbursts like anger continue, we are infatuated and observed loosing all discrimination power and act from instinctive level. This Patanjali called as Abhinivesa, a state of helplessness, contraction, slavery or bondage. That is grossest manifestation of stress.
Yogic Management of Stresses – Principles
For the management of stress, the yoga way is more holistic, based on the understanding of the concept of stress.
It is not enough if we work at the physical level (annamaya kosa) alone to reduce stresses but is mandatory to bring balance at all the other levels – Pranayama, Manomaya, and Vijnanamaya Kosa. And that is the total approach used in Yoga.
By using the technique of Yoga, we can learn to expand our horizons, increase our capacities and manifest our dormant potentialities. As Bhagavadgita protrays –
He who is able to stand in this way of life, before casting off the body, the speed of last and anger is the accomplished and he alone is a happy man.
The stresses accumulated at the body level as stiffness of joints and spasms of muscles can be released by the use yogasanas which are congenial postures of the body to help in calming down the mind. Slow movements help in combating the rush from within. Rhythmic breathing and breath slowing process Pranayama bring the balance at Pranic level.
Retaining awareness and relaxation through out the practice help to gain great mastery over the mental processes and thus eliminate imbalances at the Manomaya kosha level. Keeping our goal to achieve a happy, peaceful healthy and efficient life and to promote harmony in the surroundings we prevent ourselves from getting into the rat race. We then learn to work the right way free of tensions. Thus a holistic approach of yoga will be the right answer to the challenge of stress. Such persons enjoy severe peace and bliss from deep within.
The process for achieving this target is to learn the cardinal principles of yoga.
Relax the body,
Slow down the breath,
Calm the mind.
Tuesday, April 1, 2008
A SUITABLE DIET
A SUITABLE DIET
The reader may ask why there should be a discussion on diet in this book of yoga.
In fact, one who desires to make progress in yoga, should seriously ponder over one's own diet. An improper diet is an obstacle to the study to yoga. One who does not care for one's diet does not get expected benefits through yoga.
A proper diet not only nourishes the body but also works as nectar, while an improper diet works as poison and damages the body in various ways. As a matter of fact, a diet affects not only health but also nature. There is a proverb, 'As is the free so is the fruit'. In the same manner, we may say, 'As is the diet so is the health'. It is commonly known that vegetarians are of peaceful nature, while non-vegetarians are of hot nature.
The diet of the persons practising yoga : Whatever we eat can generally be considered as diet. It consists of concrete things such as solid food, drinks, air and light and abstract things such as thoughts, imagination and feelings. In all the ancient books of yogashastra, suitableness and unsuitableness of a particular diet (food-commodity) has been explained. Hathayoga pradeepika says, 'one's diet should be nutritious, sweet, oily and it should nourish virility sdhahs. Moreover, it should please and satisfy the mind and should be agreeable to the taste.'
iq"Va lqe/qja fLuX/a /krqiziks"k.ke~A
euksfHkyf"kr ;ksX;a ;ksxh Hkkstuekpjsr~AA
This kind of food is called sattvika.
Ancient books advise that the food which is excessively bitter, sour, saltish, pungent, hot or cold should not be given place in the diet. They also advise that one should avoid liquor, intoxicating things, fish, meat, eggs, asafoetida, garlic, onions and such other lustful (Rajasika) food items in one's diet.
Furthermore, according to yogashastra, stale, tasteless, rotten or stinking food item should be avoided.
In other words, the ancient books on yoga tell us that such food as would obstruct and destroy physical, mental, and emotional balance and equanimity should not be taken. Rajasika (lustful) and tamasika (vicious) food produces undersirable effects on the body and the mind. Yoga is a path to control the body and the mind and so it is natural that rafjasika or tamasika food items have no place in the diet of those who practise yoga.
Yogashastra gives much importance to the goodness (Sattvikata) of food. Sattvika food consists of fruits, vegetables, cereals, milk, curd, buttermilk, butter and ghee. These food items supply all the necessary constituents required by the body. For example, fruits and vegetables provide precious vitamins and minerals to the body. These constituents enable the body to resist diseases. Furthermore, fruits and vegetables contain fibres which prevent or cure constipation. It is a common experience that one who suffers from constipation cannot practise asanas well. Cereals provide mostly carbohydrates to the body. These constituents gives heat to the body. Butter and ghee provide fat to the body. This constituent also provides the body with heat. Besides, it oils the joints. Proteins are available from milk, curd and buttermilk. This constituent is necessary for the constitution of the body and the reconstruction of the cells.
The yogashastra describes 'how much to eat' together with 'what to eat'. That yogashastra lays emphasis on 'mitahar' (temperance in eating). Several yogashastras have suggested that while eating one should fill half the stomach with food, a quarter of stomach with water and remaining quarter for free movement of air.
vUusu iwj;snFkZa rks;su rq r`rh;de~A
mnjL; r`rh;ka'ka laj{ksr~ ok;qpkj.ksAA & /sjaMlafgrk
}kS HkkxkS iwj;snuSLrks;suSda iziwj;sr~A
ok;ks% lapj.kkFkkZ; prqFkZeo'ks'k;sr~AA & gB;ksx iznhfidk
Owing to modern materialism, man has become the victim of a badly adjusted diet. We do not eat to live but live to eat. Our diet has growingly become soft and spicy. We eat this type of food excessively. Very often we are misled by advertisements which say 'Eat as much as you want and digest it with our medicines'. Excessive eating is a burden to the digestive organs. The result is that we suffer from indigestion and gas. It also causes obesity.
Indigestion, gas and obesity are the three factors which obstruct the practice of asanas and hinder the path to 'Sadhana'.
In short, those who practise yoga should take simple and nourishing food in less quantity. If this rule is not observed, it is difficult to get mastery over asanas (the body) and impossible to get control over mana (the mind).
Conclusion :
A yogi learns the art of using the least for himself. unnecessary and useless waste of energy is cut down. For better efficiency, he changes his body structure breathing pattern, mental & emotional imbalances from high calorie diet to low calorie vegetarian diet and to hardly any diet and that is the progress.
One should make eating a Yajna, our mouth is Hawan Kunda and our diet is the Havi. When food reaches our stomach through the mouth, the digestive enzyme (Agni Tattwa) transform the food into soluble form and mixes it with the blood.
The gross part of the food constitutes. Annamaya Kosha, the subtle part makes the pranamaya Kosha and the subtlest part of the food constitute our Manomaya Kosha & Vijnamay kosha.
In the end, this mantra give the concept of diet.
vkgkj 'kq¼ks lRo'kqf¼ lRo'kq¼kS /zqok Le`fr
Le`fr ykHks loZxzUFkkZuka foizeks{k%AA
(NunksX; mifu"kn 7-26-2)
Purity of diet and nutrition can only help us maintain physical, vital, mental, purity and spiritual harmony in life thereby we can manage the dualities of life and pave the path of liberation.
Reference Books :
1. Yoga – The Science of Holistic living – Vivekananda Kendra Patrika.
2. A synthetic Approach to Diet & Nutrition by Dr A.K. Ghosh.
3. Yogasan & Pranayam for Health by Dr. P.D. Sharma.
The reader may ask why there should be a discussion on diet in this book of yoga.
In fact, one who desires to make progress in yoga, should seriously ponder over one's own diet. An improper diet is an obstacle to the study to yoga. One who does not care for one's diet does not get expected benefits through yoga.
A proper diet not only nourishes the body but also works as nectar, while an improper diet works as poison and damages the body in various ways. As a matter of fact, a diet affects not only health but also nature. There is a proverb, 'As is the free so is the fruit'. In the same manner, we may say, 'As is the diet so is the health'. It is commonly known that vegetarians are of peaceful nature, while non-vegetarians are of hot nature.
The diet of the persons practising yoga : Whatever we eat can generally be considered as diet. It consists of concrete things such as solid food, drinks, air and light and abstract things such as thoughts, imagination and feelings. In all the ancient books of yogashastra, suitableness and unsuitableness of a particular diet (food-commodity) has been explained. Hathayoga pradeepika says, 'one's diet should be nutritious, sweet, oily and it should nourish virility sdhahs. Moreover, it should please and satisfy the mind and should be agreeable to the taste.'
iq"Va lqe/qja fLuX/a /krqiziks"k.ke~A
euksfHkyf"kr ;ksX;a ;ksxh Hkkstuekpjsr~AA
This kind of food is called sattvika.
Ancient books advise that the food which is excessively bitter, sour, saltish, pungent, hot or cold should not be given place in the diet. They also advise that one should avoid liquor, intoxicating things, fish, meat, eggs, asafoetida, garlic, onions and such other lustful (Rajasika) food items in one's diet.
Furthermore, according to yogashastra, stale, tasteless, rotten or stinking food item should be avoided.
In other words, the ancient books on yoga tell us that such food as would obstruct and destroy physical, mental, and emotional balance and equanimity should not be taken. Rajasika (lustful) and tamasika (vicious) food produces undersirable effects on the body and the mind. Yoga is a path to control the body and the mind and so it is natural that rafjasika or tamasika food items have no place in the diet of those who practise yoga.
Yogashastra gives much importance to the goodness (Sattvikata) of food. Sattvika food consists of fruits, vegetables, cereals, milk, curd, buttermilk, butter and ghee. These food items supply all the necessary constituents required by the body. For example, fruits and vegetables provide precious vitamins and minerals to the body. These constituents enable the body to resist diseases. Furthermore, fruits and vegetables contain fibres which prevent or cure constipation. It is a common experience that one who suffers from constipation cannot practise asanas well. Cereals provide mostly carbohydrates to the body. These constituents gives heat to the body. Butter and ghee provide fat to the body. This constituent also provides the body with heat. Besides, it oils the joints. Proteins are available from milk, curd and buttermilk. This constituent is necessary for the constitution of the body and the reconstruction of the cells.
The yogashastra describes 'how much to eat' together with 'what to eat'. That yogashastra lays emphasis on 'mitahar' (temperance in eating). Several yogashastras have suggested that while eating one should fill half the stomach with food, a quarter of stomach with water and remaining quarter for free movement of air.
vUusu iwj;snFkZa rks;su rq r`rh;de~A
mnjL; r`rh;ka'ka laj{ksr~ ok;qpkj.ksAA & /sjaMlafgrk
}kS HkkxkS iwj;snuSLrks;suSda iziwj;sr~A
ok;ks% lapj.kkFkkZ; prqFkZeo'ks'k;sr~AA & gB;ksx iznhfidk
Owing to modern materialism, man has become the victim of a badly adjusted diet. We do not eat to live but live to eat. Our diet has growingly become soft and spicy. We eat this type of food excessively. Very often we are misled by advertisements which say 'Eat as much as you want and digest it with our medicines'. Excessive eating is a burden to the digestive organs. The result is that we suffer from indigestion and gas. It also causes obesity.
Indigestion, gas and obesity are the three factors which obstruct the practice of asanas and hinder the path to 'Sadhana'.
In short, those who practise yoga should take simple and nourishing food in less quantity. If this rule is not observed, it is difficult to get mastery over asanas (the body) and impossible to get control over mana (the mind).
Conclusion :
A yogi learns the art of using the least for himself. unnecessary and useless waste of energy is cut down. For better efficiency, he changes his body structure breathing pattern, mental & emotional imbalances from high calorie diet to low calorie vegetarian diet and to hardly any diet and that is the progress.
One should make eating a Yajna, our mouth is Hawan Kunda and our diet is the Havi. When food reaches our stomach through the mouth, the digestive enzyme (Agni Tattwa) transform the food into soluble form and mixes it with the blood.
The gross part of the food constitutes. Annamaya Kosha, the subtle part makes the pranamaya Kosha and the subtlest part of the food constitute our Manomaya Kosha & Vijnamay kosha.
In the end, this mantra give the concept of diet.
vkgkj 'kq¼ks lRo'kqf¼ lRo'kq¼kS /zqok Le`fr
Le`fr ykHks loZxzUFkkZuka foizeks{k%AA
(NunksX; mifu"kn 7-26-2)
Purity of diet and nutrition can only help us maintain physical, vital, mental, purity and spiritual harmony in life thereby we can manage the dualities of life and pave the path of liberation.
Reference Books :
1. Yoga – The Science of Holistic living – Vivekananda Kendra Patrika.
2. A synthetic Approach to Diet & Nutrition by Dr A.K. Ghosh.
3. Yogasan & Pranayam for Health by Dr. P.D. Sharma.
IMPORTANCE OF SHAT KARMA IN MODERN AGE
IMPORTANCE OF SHAT KARMA IN MODERN AGE
The purpose of all spiritual practice (sadhana) is purification and inner transformation. As a result of purification and self discipline, one experiences perfection and control of the body mind and senses.
Purification is necessary to remove disease, toxins, and impurities from the body. It the body is functioning in optimum health, the mind will also function properly.
Purification clears the mind of bad habits, inner resisting influences, restlessness inertia, negative thoughts and emotions and negative attitudes. When your mind is clear and alert you can more easily develop an awareness of the presence of god. Purification of the mind and body helps to awake us form our identification with the since of illusion.
In reality we are perfect and self complete. But until we purify the mind and body, clear all illusions and false understanding the pure light of the soul within cannot be revealed.
The shat karmas- cleansing techniques: Wrong diet and wrong living habits cause a build up of toxins and impunities in the body tissues and block the body channels. In HYP, swatmaram say that
¶esn'ys"ekf/d% iwoZ "kV~dekZf.k lekpjsr~
vU;Lrq ukpjsÙkkfu nks"kk.kka leHkkor%AA 2-21
"When fat or mucus is excessive: the six cleansing techniques, should be practiced others in whom the dashes i.e phlegm, wind and bile are balanced should not them"
Shat karmas practices regulate the production of doshas. The aim of shat karma techniques is to unblock the channels to purify the body preparing it for the higher spiritual practices. In H.Y.P swatmaram say.
/kSfrcZfLrLrFkk usfrL=kkVda ukWfyda rFkk
dikyHkkfr'pSrkfu "kV~dekZf.k izp{krsAA 2-22
Dhoti, basti, neti, tratka, nauli and kepalbhati these are known as shat karma or the six cleansing processes. Hatha yoga is famous for these six cleansing techniques. Although only 6 in number, each has a variety of practices
Neti (Nasal cleaning)
Neti is the process of clearing of the nasal passage. It can be demo several different technique
1. Jala neti
2. Ghrita neti
3. Dugdha neti
4. Sutra neti
In H.Y.P swatmaram say that
diky'kksf/uh pSo fnO;n`f"V iznkf;uh
t=kwèoZ tkrjksxkS/a usfrjk'kw fugfra pAA 2-30
Regular practice of neti maintains healthy, secretary and drainage mechanism of the entire ear nose and throat area. This help to ward off colds & cough allergic rhinitis hey fever tonsillitis etc. Neti relives muscular tension of the face and nervous and helps maintain facial youth and freshness. It releases emotional tem ion and is beneficial in anxiety, depression, epilepsy and hysteria.
Dhauti: Cleansing of the digestive tract. The practice of dhauti cleans the entire digestive tract. It removes excess of biles, mucus & toxins and restore the natural balance of the body.
According to Gherand samhita, dhauti, is divided in to 4 parts:
vUr /kSfrnZUr /kSfr gZ¼kSfrewZy'kks/ue~
/kSfr prqfoZ/ka ÑRok ?kVa dqoZfUr fueZye~AA
Dhoti is divided into 4 parts they are called antar (internal) dhauti, danta (teeth) Dhauti, hrid (cardiac) dhoti and moola shodhana (rectal cleaning)
Antar dhauti (internal)
1. Jivha (tongue)
2. Karna (ear)
3. Kapalrandhra. (fronal sinus)
4. Chakshu (eyes)
Hrid dhauti (cardiac )
1. Vastra (cloth)
2. Danda (thick)
3. Vaman (kunjal & vyaghra kriya )
Moola shodhana- Anal
Basti kriya: Basti completely washes the bowel and removes old stool. thread worms and heat from the lower intestines. Basti heat from the lower intestines. Basti cures the digestive disorders and is particularly useful for removing constipation, controlling nervous diarrheas and strenthening the solar plexus.
Basti is divided into two parts: Jala (water) basti and sthala (dry) basti). In jala busti water is suck into large intestine through the anus and them expel it.
In sthala basti air is suck into the large intestines
In G.S Gherand rishi say :
ty ofLr% 'kq"dofLroZLrh p f}fo/kS Le`rkS
ty okfLra tys dqekZPNqdofLra lnk f{k.kSAA 45
Basti completely washer the bowel and removes excess bacteria, old stool, thread worms and heat from the lower intestine.
When the body is purified the chemical constituents are in balanced proportion and the brain function are simultaneously in flounced and altered.
Nauli (Abdominal massaging )
Nauli is the practice of contracting and isolating the abdominal muscles. In the gherand samhita, it is knows as lauliki. The root word nala means 'The naval string' i.e rectus abdomini muscles
Nauli is of 3 type
1 Dakshina (rights)
2 Vama (lift)
3 Madhyama (middle)
veUnkorZosxsu rqUna lR;kilR;r%
urkalks Hkzke;sns"kk ukSfy% fl¼s iz'kL;rsAA 3
Shatkarma and asanas stimulate digestion but nauli is said to be best for it.
It quickly tones the abdominal muscles nerves, intestines, reproductive excretory and urinary organs.
Nauli is especially for alleviation constipation indigestion, nervous diarrheas, acidity, flatulence depressions, emotional disturbances. It this practice do regularly gastric ailments can be removed.
4. Tratake Constant goring and some objects is celled trataka. There are two forms of the practice one is bahirange or external retake and the other is anta range or internal troika.
In H.Y.P swatmaram say that
fujh{ksf=k'py n`'kk lw{ey{;a lekfgr%
vJq laik i;ZUr ekpk;SZL=kkVda Le`re~AA
Looking intently with an unwavering gaze at a small point untill tears are shred is known as trataka by the teachers.
This practices has to be cultivated and it can take a long time. It the symbol has been given by the guru the process will quicker.
ekSpu us=kjksxk.kka rUnzknhuka dikVde~
;RurL=kkVda xksI;a rFkk gkVdisVde~AA 2-32
Trataka benefits not only the eyes. But the whole range of physiological and mental factions. It is there peptic in depression insomniacs, allergy, anxiety, postural problems. Poor concentration and memory . It most important effect on the brain.
Trataka unlocks the inherent energy of mind and canalizes it to dormant area of consciousness.
Kapalbhati ( frontal brain cleansing )
The last of the six shat karma is kapalbhati in the gherand samhita, it is known as bhalbhati in H.Y.P swatmaram say that
HkL=kkoYyksgdkjL; jspiwjkS lalHkzekS
dikyHkkfr foZ[;krk diQnks"k fo'kks"k.khAA
Perform exhalation and inhalation rapidly like the bellows (of a black smith ). This is celled kapalbhati and it destroys all mucous disorders.
According to the gherand samhita there are 3 forms of kapalbhati – vata karma, vyut karma, and sheet karma. Hathayoga pradipika describes only vatkrama, vata means 'wind' or' air' the effect of kapalbhati affects the brain. Forced exhalation in kapalbhati increase the massaging effect on the brain by enhancing the decompression effect on every exhalation. Kapalhbhati also expels more CO2 and other waste gases from the cells and lungs than normal breathing
Conclusion: The body has 3 faults vata (wind), pitta (acid), and kapha (mucus). An imbalance in these courses disease impurity is the Psychological stuff. When we sit for meditation when vision floats across your mind and the mind cannot be made steady because it keeps oscillating that is vikshepa.
Through the practices of shat karmas the centre in the physical body which are arousing these doshas in the mind are stabilized. Shat karma work on the physical body to influence the mind brain and blockages of energy.
The purpose of all spiritual practice (sadhana) is purification and inner transformation. As a result of purification and self discipline, one experiences perfection and control of the body mind and senses.
Purification is necessary to remove disease, toxins, and impurities from the body. It the body is functioning in optimum health, the mind will also function properly.
Purification clears the mind of bad habits, inner resisting influences, restlessness inertia, negative thoughts and emotions and negative attitudes. When your mind is clear and alert you can more easily develop an awareness of the presence of god. Purification of the mind and body helps to awake us form our identification with the since of illusion.
In reality we are perfect and self complete. But until we purify the mind and body, clear all illusions and false understanding the pure light of the soul within cannot be revealed.
The shat karmas- cleansing techniques: Wrong diet and wrong living habits cause a build up of toxins and impunities in the body tissues and block the body channels. In HYP, swatmaram say that
¶esn'ys"ekf/d% iwoZ "kV~dekZf.k lekpjsr~
vU;Lrq ukpjsÙkkfu nks"kk.kka leHkkor%AA 2-21
"When fat or mucus is excessive: the six cleansing techniques, should be practiced others in whom the dashes i.e phlegm, wind and bile are balanced should not them"
Shat karmas practices regulate the production of doshas. The aim of shat karma techniques is to unblock the channels to purify the body preparing it for the higher spiritual practices. In H.Y.P swatmaram say.
/kSfrcZfLrLrFkk usfrL=kkVda ukWfyda rFkk
dikyHkkfr'pSrkfu "kV~dekZf.k izp{krsAA 2-22
Dhoti, basti, neti, tratka, nauli and kepalbhati these are known as shat karma or the six cleansing processes. Hatha yoga is famous for these six cleansing techniques. Although only 6 in number, each has a variety of practices
Neti (Nasal cleaning)
Neti is the process of clearing of the nasal passage. It can be demo several different technique
1. Jala neti
2. Ghrita neti
3. Dugdha neti
4. Sutra neti
In H.Y.P swatmaram say that
diky'kksf/uh pSo fnO;n`f"V iznkf;uh
t=kwèoZ tkrjksxkS/a usfrjk'kw fugfra pAA 2-30
Regular practice of neti maintains healthy, secretary and drainage mechanism of the entire ear nose and throat area. This help to ward off colds & cough allergic rhinitis hey fever tonsillitis etc. Neti relives muscular tension of the face and nervous and helps maintain facial youth and freshness. It releases emotional tem ion and is beneficial in anxiety, depression, epilepsy and hysteria.
Dhauti: Cleansing of the digestive tract. The practice of dhauti cleans the entire digestive tract. It removes excess of biles, mucus & toxins and restore the natural balance of the body.
According to Gherand samhita, dhauti, is divided in to 4 parts:
vUr /kSfrnZUr /kSfr gZ¼kSfrewZy'kks/ue~
/kSfr prqfoZ/ka ÑRok ?kVa dqoZfUr fueZye~AA
Dhoti is divided into 4 parts they are called antar (internal) dhauti, danta (teeth) Dhauti, hrid (cardiac) dhoti and moola shodhana (rectal cleaning)
Antar dhauti (internal)
1. Jivha (tongue)
2. Karna (ear)
3. Kapalrandhra. (fronal sinus)
4. Chakshu (eyes)
Hrid dhauti (cardiac )
1. Vastra (cloth)
2. Danda (thick)
3. Vaman (kunjal & vyaghra kriya )
Moola shodhana- Anal
Basti kriya: Basti completely washes the bowel and removes old stool. thread worms and heat from the lower intestines. Basti heat from the lower intestines. Basti cures the digestive disorders and is particularly useful for removing constipation, controlling nervous diarrheas and strenthening the solar plexus.
Basti is divided into two parts: Jala (water) basti and sthala (dry) basti). In jala busti water is suck into large intestine through the anus and them expel it.
In sthala basti air is suck into the large intestines
In G.S Gherand rishi say :
ty ofLr% 'kq"dofLroZLrh p f}fo/kS Le`rkS
ty okfLra tys dqekZPNqdofLra lnk f{k.kSAA 45
Basti completely washer the bowel and removes excess bacteria, old stool, thread worms and heat from the lower intestine.
When the body is purified the chemical constituents are in balanced proportion and the brain function are simultaneously in flounced and altered.
Nauli (Abdominal massaging )
Nauli is the practice of contracting and isolating the abdominal muscles. In the gherand samhita, it is knows as lauliki. The root word nala means 'The naval string' i.e rectus abdomini muscles
Nauli is of 3 type
1 Dakshina (rights)
2 Vama (lift)
3 Madhyama (middle)
veUnkorZosxsu rqUna lR;kilR;r%
urkalks Hkzke;sns"kk ukSfy% fl¼s iz'kL;rsAA 3
Shatkarma and asanas stimulate digestion but nauli is said to be best for it.
It quickly tones the abdominal muscles nerves, intestines, reproductive excretory and urinary organs.
Nauli is especially for alleviation constipation indigestion, nervous diarrheas, acidity, flatulence depressions, emotional disturbances. It this practice do regularly gastric ailments can be removed.
4. Tratake Constant goring and some objects is celled trataka. There are two forms of the practice one is bahirange or external retake and the other is anta range or internal troika.
In H.Y.P swatmaram say that
fujh{ksf=k'py n`'kk lw{ey{;a lekfgr%
vJq laik i;ZUr ekpk;SZL=kkVda Le`re~AA
Looking intently with an unwavering gaze at a small point untill tears are shred is known as trataka by the teachers.
This practices has to be cultivated and it can take a long time. It the symbol has been given by the guru the process will quicker.
ekSpu us=kjksxk.kka rUnzknhuka dikVde~
;RurL=kkVda xksI;a rFkk gkVdisVde~AA 2-32
Trataka benefits not only the eyes. But the whole range of physiological and mental factions. It is there peptic in depression insomniacs, allergy, anxiety, postural problems. Poor concentration and memory . It most important effect on the brain.
Trataka unlocks the inherent energy of mind and canalizes it to dormant area of consciousness.
Kapalbhati ( frontal brain cleansing )
The last of the six shat karma is kapalbhati in the gherand samhita, it is known as bhalbhati in H.Y.P swatmaram say that
HkL=kkoYyksgdkjL; jspiwjkS lalHkzekS
dikyHkkfr foZ[;krk diQnks"k fo'kks"k.khAA
Perform exhalation and inhalation rapidly like the bellows (of a black smith ). This is celled kapalbhati and it destroys all mucous disorders.
According to the gherand samhita there are 3 forms of kapalbhati – vata karma, vyut karma, and sheet karma. Hathayoga pradipika describes only vatkrama, vata means 'wind' or' air' the effect of kapalbhati affects the brain. Forced exhalation in kapalbhati increase the massaging effect on the brain by enhancing the decompression effect on every exhalation. Kapalhbhati also expels more CO2 and other waste gases from the cells and lungs than normal breathing
Conclusion: The body has 3 faults vata (wind), pitta (acid), and kapha (mucus). An imbalance in these courses disease impurity is the Psychological stuff. When we sit for meditation when vision floats across your mind and the mind cannot be made steady because it keeps oscillating that is vikshepa.
Through the practices of shat karmas the centre in the physical body which are arousing these doshas in the mind are stabilized. Shat karma work on the physical body to influence the mind brain and blockages of energy.
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