Kapalbhati (Frontal Lobe Cleansing) By - Dr.Prafulla S.Dorle

'kapalbhati' is one of the 'shatkarma' which has been mentioned in the 'Gherand Samhita' & 'Hatha Yoga Pradipika'. The literal meaning of 'kapal' is cranium and 'bhati' is light or shining. So kapalbhati means increasing the efficiency of the organs situated in the cranium. So we can say that kapalbhati improves the function of brain. Another name for kapalbhati is 'bhalbhati'.

In processes of kapalbhati exhalation is fast and with jerk while inhalation is slow, passive and without any efforts. Emphasis is given more on the processes of exhalation.

In natural respiration emphasis is on inhalation, it is active and exhalation is passive. In kapalbhati the processes is exactly reversed, giving more importance to exhalation and less importance to inhalation.

About the benefits of kapalbhati it can be said that it helps to clear and purify the mucus, dust, carbon particles from the respiratory tract.

Physiologically during natural respiration the cerebro-spinal-fluid around the brain is compressed and decompressed. This happens 14 times a minute, the natural respiratory rate. In kapalbhati the exhalation is with jerk and inhalation is passive, so the compression? decompression effect is enhanced. Further the process is fast, 120 times a minute which increases the effect. Because of this the brain is being massaged which will improve the blood supply to the brain and increase the function of brain.

The circulatory system is also affected by contraction and relaxation of diaphragm and the abdominal muscles. While exhaling the blood from abdominal region is pushed towards heart. During inhalation the venous return from legs to abdomen increases and in next round same blood is pushed towards the heart. So kapalbhati improves venous return to the heart and helps to improve circulation.

Apart from above mentioned benefits, kapalbhati helps to improve digestion, the function of liver and pancreas. It also increases the strength of abdominal muscle and the diaphragm.

hastrika, Plavini, Murchha, Sitkari

Pranayama from Hatha Yoga Pradipika - as mentioned in Hatha Yoga

Yogacharya Vishwas Mandlik

Note - The Following Types of Pranayama should only be practiced under the direct guidance of Expert Guru. Please DO NOT Practice by reading the following article, it may be harmful to your health.

Pranayama in Hatha Yoga Pradipika -

Prana is vital energy, and ayama is control and extension of the Pranic energy. Swami Swatmarama in Hatha Yoga Pradipika talks about Pranayama as the way to awaken the kundalini, regular practice of Pranayama can lead to spiritual awakening and self realization. He describes various types of Pranayama, which has different effects on the body, mind and spirit.Considering the physiology of Pranayama, Swami Niranjananda of Bihar School of Yoga has classified Pranayama as hyperventilation and hypoventilation. Mainly Kapalbhati, & Bhastrika Pranayama are considered as Hyperventilation type of Pranayama, this type of Pranayama revitalizes body. Bharamari, Shitali, Sitkari, Ujjayi etc are considered as hypoventilation. Though kapalbhati is described as cleansing technique in Hatha Yoga, it reduces the carbon dioxide (CO2) percentage in blood so it can be classified as hyperventilation Pranayama. Kumbhaka (Retention of air) along with Bandhas (energy locks) is very important in Pranayama, it has long lasting effects on nervous system, brain and other parts of the body. So guidance of Guru is essential for practicing Pranayama. The practice of Kumbhaka increases the CO2 in the blood, which stresses the nervous system, and continuous practice results in nervous system becoming tolerant. Some of the Yogis have displayed unique capacity to survive without O2, with regular practice of Pranayama.

Nadi Shodhan Pranayama (Nadi Purifying Pranayama) -

Balancing the Ida and Pingala, the mental force and vital force is one of the main objectives of Pranayama. Left nostril (Ida) and right nostril (Pingala) if balanced can awaken Sushumna (the psychic nadi or channel carrying kundalini) nadi. Swami Swatmarama recommends Nadi Shodhan Pranayama, (alternate nostril breathing with Kumbhaka and Bandhas) for purifying Ida Nadi and Pingala Nadi.

Surya Bhedan -

Surya is sun, in the body pingala nadi represents energy of Sun or vital energy, Surya Bhedan Pranayama increases vital energy in the body, and it is revitalizing Pranayama. It is practiced by inhaling with right nostril, then performing kumbhaka with bandhas (Jalandhar Bandha or Chin Lock, Moola Bandha or Anus lock and Uddiyan Bandha or Abdominal Lock) and exhaling through left nostril. This Pranayama stimulates the sympathetic nervous system and left part of the brain. It eliminates wind or gas related trouble (Vata Dosha as per Ayurveda) and balances Mucus (Kapha as per Ayurveda) and Bile / acidity (Pitta Dosha as per Ayurveda).

Bhastrika (Bellow's Breathe) -

This literally means one has to operate lungs like the bellow, fast inhalation and fast exhalation, followed by inhaling through right nostril and performing kumbhaka with bandhas and exhaling through left nostril, this is is Bhastrika Pranayama. This is

vitalizing type of Pranayama. This rhythmic inhalation and exhalation stimulates the circulation of cerebral fluid, creating compression and decompression in the brain. Rhythmic diaphragm movements stimulate heart & lung muscles improving blood circulation. Accelerated blood circulation and rate of gas exchange in each cell produces heat and washes out gases.

Bhramari (Humming Bee Breathe) -

In this Pranayama one has to make sound like humming bee while exhalation and inhalation as well. This Pranayama increases psychic sensitivity and awareness of subtle sound vibrations, this proves to be useful for Nada Meditation. This is useful in removing stress and mental problems like anxiety, depression, anger etc.

Ujjayi (Victorious Breathe) -

This is also called psychic breath. This type of Pranayama is done with inhalation via nostrils then performing Bandhas and exhaling through left. During inhalation and exhalation a typical sound (Ujjayi Sound) should be created by compressing epiglottis in the throat. Ujjayi sound can be combined with So-Ham or Guru Mantra for better awareness of Mantra. Ujjayi Pranayama has therapy applications, especially useful in insomnia, tensions, and heart diseases. This should not be practiced in Low blood pressure, as the practice of this Pranayama puts pressure on carotid sinus which further reduces blood pressure.

Sitkari -

This is done by opening lips, keeping the upper and lower teeth touching each other, then inhaling through mouth with hissing sound, then performing kumbhaka with bandhas and then exhaling with nostrils. The air passing via tongue, cools the blood, lowering the temperature of the blood. This type of Pranayama removes excess heat in the body. Also the diseases like acidity, hypertension etc. This Pranayama harmonizes the secretions of reproductive organs and all the endocrine system. Also it improves digestion, lowers High Blood pressure, purifies the blood.

Shitali (Cooling Breathe) -

Tongue is rolled and inhalation is done via mouth followed by Kumbhaka with Bandhas and then exhalation with nostrils. The effects of the Shitali are same as Sitkari Pranayama.

Murchha (Swooning Breathe or Fainting) -

This type of Pranayama induces a state of "conscious unconsciousness" (in the words of Swami Satyananda of Bihar School of Yoga). One should inhale through both the nostrils, the kumbhaka with Bandhas, but while exhaling the Jalandhar Bandha (Chin Lock) is kept intact and then exhalation is done with the Jalandhar bandha (Chin lock).

Excess pressure is exerted on carotid sinus during exhalation with Jalandhar bandha, which further reduces blood pressure and one can experience a state of unconsciousness with practice. This Pranayama involves high risks so should not be practiced with out the Direct Guidance of Guru.

Plavini (Floating Breathe) -

After inhalation the air is filled in to stomach and kept inside for some time. Swami Satyananda mentions that one can inhale the air via mouth while practicing this. Text of Hatha Yoga Pradipika mentions that one can float easily on water with this Pranayama. This Pranayama helps remove most of the ailments of stomach or digestive system.

Jalandhar Bandha

Introduction

It is difficult to explain why this bandh is known as Jalandhar Bandh. However, one may guess that Rishi Jalandhar might have defined the act of this bandh for the first time, and the same was named after him. (In Yoga, sometimes the actions are known by the name of the Rishis, such as Matsyendrasan, Gorakshasan etc.)

If we try to trace the meaning of the word Jalandhar, "Jal" means "Net", in this case, net of Nadis (energy channels) and the word "Dhar" means to stop or to hold the flow of the fluid (Amrut), flowing through the nadis. However, let us understand the action behind this bandh instead of discussing its name or origin.

Action : Pre-position

This bandh can be achieved without getting into any asana pose. But generally, it is studied in Padmasan or any other asana specified for Dhyana Process. Padmasan or Siddhasan are considered as the best positions to practise this bandh.To perform the Bandh

In this bandh, it is expected to contract the muscles of the neck and to press the chin firmly on to the depression at the end of the throat (jugular notch).

The neck is to be bent a little for achieving this bandh. But it should not be bent much. It is to be pressed onto the depression just as a spring is pressed with a little force. The release of the force brings the spring back into normal position. The same principle is to be applied in this bandh. Since all the muscles of the neck and the throat are contracted totally, a force is exerted onto the seven paths in the throat. The presence of the force

interferes with the breathing process. Hence, this bandh is to be attained after Pooraka and is to be released before Rechaka. The bandh is necessary in Kumbhaka.

Physical Effects

Nowhere, the effects of this bandh on the body have been clearly defined. However, effects can be enumerated on the basis of experiments carried out at Kaivalyadham, Lonavala and other observations while teaching and studying this bandh.

Due to the particular action of the neck required to achieve this bandh, it is pressed forward and the spinal cord gets a little bit lifted upwards. The force of this action is felt on the spinal cord. Spinal cord has the utmost importance in the control of the body. With this force, the circulation of blood increases thereby increasing the efficiency of the spinal cord.

The bandh also affects "Vidyan Nadi" which passes through the neck. It is the only blood vessel passing below the neck. It is divided into two parts, which move towards the brain. These are known as Carotid Arteries. These arteries pass from both the sides of the neck to the brain. The beats of the heart can be easily felt if the neck is bent backwards, the pulse is felt on both the sides below the jaw. The area where the blood vessel is divided into two parts is a little bit flat and is known as Carotid Sinus. The wall covering Carotid Sinus is thin and can easily get affected by inner or outside pressure. The nerve passing from here to the brain is known as Carotid Nerve. It goes high up into the skull and then down into the brain. This nerve is related to internal carotid, external carotid and carotid sinus. The pressure exerted on this nerve is transmitted to the brain. The pressure can be exerted from outside too. This process is attempted in the Jalandhar Bandh. Due to the peculiar position of the neck, the pressure is exerted on carotid sinus and the nerves are activated to send a signal to the brain. The brain activates its machinery to lower the blood pressure, so that the muscles of the heart start functioning slowly. The heart beats are reduced. The reason why this happens is that the position of the bandh lessens the blood supply to the carotid artery. The reduction in the blood supply to the brain slows down the body activities and the practitioner can observe the complete stillness of body and mind. But to achieve this position, the bandh has to be practised for a number of years. After putting in enough practice, the yogasadhaka can achieve such elated state of mind wherein he can forget the outside world and even the awareness of his own body. Most of the functions of the body are stopped and the sadhaka can progress towards samadhi. However, with even a little bit of study and practice of this bandh, sadhaka can achieve calm and quiet mind devoid of any thoughts and the nearly lifeless body. The state is pleasurable.

The messages are passed on from carotid sinus to that centre in the brain which regulates the blood pressure. The pressure on the carotid sinus is transmitted to the brain in the form of messages and accordingly the blood pressure is reduced. This is the plan of the nature to reduce the increased blood pressure. In pranayam, there is a possibility of increasing the blood pressure while performing Kumbhaka. Hence, achieving Jalandhar

Bandh before Kumbhaka automatically results in controlling the bloodpressure. This is a major benefit of Jalandhar Bandh.

There is another important benefit of this bandh. The bandh is advised in Pranayam after Pooraka. Kumbhaka is observed after Pooraka. At the time of observing Kumbhaka , the increased pressure on the inhaled air, results in air trying to find out an escape route. Since the usual path of escape i e the nostrils are closed, the air tries to enter eustachian tube and finds a way behind the ear drums. The increased pressure on the eardrums is not advisable and can cause a lot of complaints. However, the position of the pressed neck in Jalandhar Bandh stops this inhaled air from entering into these routes and the eardrums are saved from the ill effects.

Duration

This bandh is to be observed after Pooraka and before Kumbhaka. After Kumbhka, the bandh is to be released before practising Rechaka. Hence, the duration of Kumbhaka is the duration for this bandh too. Instead of practising this bandh independently, it is to be practised while practising Pranayam.

Precaution

The bandh is not to be practised by persons suffering from breath related problems or high or low bloodpressure, unless advised by the experts in the field. During Pranayam, the bandh is to be observed after Pooraka. Rechaka is to be practised after Kumbhaka, after releasing the bandh. Rechaka should not be observed while being in this bandh.

References in the ancient texts

The bandh has been described in Hathapradeepika in the third chapter as under :

Kanthamakunchya hridaye sthapayechhibukam dridham |Bandho jalandharakhyoyam jaramrituvinashakah || H P 3-70Badhnani hi shirajalam adhogami nabhojalam |Tato jalandharo badhah kanthadukkhahoghanashanah || H P 3-71

Meaning -

The chin is to be pressed on the chest after contracting the throat. This bandh eliminates old age and death. The contracted veins in the throat ensure that the liquid from the skies is received here. Hence, the bandh has been appropriately known as Jalandhar Bandh, which means that it destroys any pain in the throat.

Gherandsamhita has also described the bandh as under :

Kanthasankochanam krutva chibukam hridaye nyaset |

Jalandharakrute bandhe shodashadharbandhanam |Jalandharam mahamudra mrityoeach kshayakarini || G S 3-12

Meaning -

The chin is to be pressed onto the heart after contracting the throat. This Jalandhar Bandh supports sixteen types of bandhas and destroys death.

Siddham jalandharam bandham yoginam siddhidayakam |Shanmasmabyaset yo hi sa siddho natra samshayah || G S 3-13

Meaning -

Jalandhar Bandh is Swayamsiddha and the sadhaka who practises this bandh for six months will, no doubt, achieve siddha status.

In both the texts, the description as well as the effects of the bandh is more or less the same. Both the texts have assured that the bandh causes destruction of old age and death. Observing this bandh gives peace and calmness to both, the heart and the mind. This in turn increases the lifetime of the sadhaka.

Uddiyan Bandha

Introduction

This bandh involves movement of the muscles of the stomach and especially the muscles of the diaphragm. The movement is important and characteristic. Hathayoga assigns a special importance to Uddiyan Bandh. The study of Pranayam is not complete without studying this bandh. While performing this bandh, the muscle of the diaphragm is stretched in upward direction; hence this bandh is termed as Uddiyan Bandh. Also, this bandh is useful for awakening of Kundalini Shakti while making spiritual progress, hence it may have been termed as Uddiyan Bandh.Pre-position

The bandh involves action of muscles of the stomach and hence it may be performed while being in Standing Pose or Sitting Pose. The bandh can also be performed while being in Padmasan, Siddhasan, Vajrasan and while practising pranayam. Or it may be performed independently while being in these asanas too. However, for the new entrants in the field, it is advisable to study the bandh, while being in standing pose. It is easier to learn this bandh while in standing pose and it can be performed effectively too. Hence, here the bandh has been explained while being in standing pose.To perform the bandh

Stand up with distance of 1 to 1.5 feet between the legs

Bend a little in the knees and place left palm on the left knee and right palm on the right knee.

Bend the shoulders a little towards the front and the neck also towards the front so that the weight of the body is shifted onto the knees through the hands. This reduces the strain on the stomach and the muscles of the stomach can be relaxed.

Inhale deeply and then exhale gradually.

While exhaling, try to shift the muscles of the stomach towards inner side. Lift up the ribs a little bit and push the muscles from within with a gentle push towards the upward direction. The muscles of the stomach must be relaxed at this time, so that they can be pushed up. This results in muscles of diaphragm being pushed upwards. This is the final stage of Uddiyan Bandh. Try to remain firmly in this pose. This pose is to be retained when the breath is fully exhaled. When there is an urgent need to inhale, the bandh must be released gradually as under.

Releasing the bandh pose

Relax the muscles of the stomach so that they are slowly released back to the normal position. Diaphragm will also be released to the normal pose.

Relax the pressure in the shoulders and neck area and start inhaling gradually.After inhaling completely, bring back the hands into the normal pose and

straighten out the bent knees.Join both the legs together and come back into the standing pose.

Important aspects of the bandh

The pose involves pressure on the knees with the help of both the hands and retaining a firm pose with a particular pressure on the neck and shoulder muscles. The weight of the body is shifted onto the knees due to the pose. This relaxes the muscles of the stomach and the diaphragm. In this position, the muscles of the stomach are pushed inwards and the muscles of the diaphragm are pushed upwards. The ribs are lifted up a little bit and the chest is broadened. All these actions are performed simultaneously. However, the pose is to be attained after exhaling the breath completely. An attempt is made to inhale without actually inhaling the air into the lungs. This attempt results in expanding the ribs but as the air is not inhaled, the diaphragm is pushed upwards. This is the main part to be achieved while in this bandh. The stomach is pulled in and the navel pushed upwards. Further the muscles of the stomach must be relaxed while in this bandh. The more the relaxation, the better the performance of the bandh.

During this bandh, the stomach is taken considerably inside and a vacuum is created in it. A little bit bending of the shoulders in forward direction will prove useful for this bandh. Once the pose is achieved, it is essential to be in that pose for some time. However, all

this time, the breath must be exhaled. The pose is to be retained after exhalation of the breath and till the time an urge is felt for inhalation. When the urge is felt, all the muscles should be gradually relaxed and brought back to the original position and then the breath should be inhaled. Inhalation should not take place before bringing the muscles to the original state.

Physical Effects

The diaphragm is moved to a great extent in this bandh, hence the muscles of the diaphragm get well exercised and this movement also helps in the regular breathing. When the strength and the efficiency of diaphragm is improved, the breathing system also works more efficiently. Also, it is discovered after research that the organs in the stomach develop a negative pressure in this Uddiyan bandh. Due to such negative pressure, the blood supply to these organs is improved. The difference between the negative pressure during this bandh and the normal pressures resumed after relaxation, increases friction on the internal organs such as stomach, small intestines, liver etc. thereby improving their efficiency. This also results in improving the secretion of the digestive juices. The bandh involves movement, as if one is inhaling, however actual air is not inhaled, hence this creates negative pressure on the lungs and the heart. This also results in affimproving their efficiency. Due to this negative pressure, the blood circulation in the heart is increased. The bandh also helps in improving the digestive system. It may also be affecting several other organs of the body. However, further research is necessary to find out all such effects.

It is stated in various ancient texts that apart from these benefits, the bandh is also useful for spiritual progress and awakening of Kundalini power. The bandh is indispensable for the study of pranayama. The air pressure resulting in pranayama is regulated in proper direction due to the position of this bandh. Otherwise, such pressures can create harmful effects on the body. Hence, this bandh is indispensable in pranayama.

Duration

The bandh action is to be performed after exhaling completely. The proper duration for the bandh is the time for which it can be retained comfortably but firmly after exhalation and without inhaling. Inhalation should not be immediate after releasing the bandh pose. The inhalation i.e. pooraka after releasing the bandh has to be in a controlled manner. Hence, the bandh is to be retained till the time it can be easily retained after complete rechaka. After releasing the bandh, the pooraka should be performed gradually. In the initial stages, the bandh cannot be maintained even for 10 to 15 seconds. However, after proper practice, it can be firmly maintained for 1 to 2 minutes. If after achieving bandh pose, all the other muscles of the body are relaxed, the bandh can be maintained for a little more duration. Because in a relaxed state of the body, the need for oxygen is reduced and the oxygen present in the body can be used up for a little more time. Hence, the bandh duration can also be increased.

Precaution

Persons suffering from stomach ailments, heart troubles or defective blood circulation should not attempt to perform the bandh. Persons suffering from diseases like hernia too should not perform this bandh.

While performing Uddiyan bandh, it is to be performed after exhalation. This is the proper method while studying this bandh independently. However, while practising this bandh during pranayama, the pose of the bandh is to be taken while being in kumbhaka.

References in the ancient texts

The third chapter in Hathapradeepika describes ten mudras. Uddiyan bandh has been described as one of the mudras. The writer of Hathapradeepika explains why this mudra is termed as Uddiyan bandh as follows :

Badhho yen sushumnayam pranastuddiyate yatah |Tasmaduddiyanakhyoyam yogibhihi samudahrutah || 3-55

Meaning -

The prana (Zeal) in the body is raised (A :? awakened ? )due to the performance of this bandh, hence this bandh is termed as Uddiyan bandh.

The action of this bandh is described as under :

Udare paschimam tanam nabherudhwaram cha karayet |

Uddiyano hyasou bandho mrityumatang kesari || 3-57

Meaning -

The stomach is to be pressed inwards and the navel upwards. This process is known as Uddiyan bandh. This action is like lion killing elephant which represents death. Nowhere in the process, it is described that the bandh is to be performed after exhalation. This part was taught as a matter of master-disciple tradition and hence perhaps not explained in detail in the shloka.

The effects of this bandh have been described as under :

Uddiyanam tu sahajam gurunam kathitam sada |Abhyasetsatatam yastu vruddhopi tarunayate || 3-58

Meaning -

If the bandh is practised constantly and regularly as taught by the Guru, even an old man can be transformed into a young one.

The effects have been a bit exaggerated over here, however the hidden meaning is to be understood. The bandh causes certain beneficial effects on the body, which in turn result in youth like state of the body full of enthusiasm.

The next shloka describes as under :

Nabherurdhwamadhaschapi tanam kuryatprayatnatah |Shanmasbhyasenmrutyum jayatyeva na samshayah || 3-59

Meaning -

If a sadhaka practices stretching the navel, the portion below the navel and the upper part of the stomach towards back and upward direction, regularly for a period of six months, there is no doubt that he can win over the death.

This description is also a bit exaggerated. However the logic behind it must be understood. We should not blindly believe that practising this bandh for six months will win over the death, but still we should study the bandh regularly so that its beneficial effects on the body will result in increasing our life span. A shloka after this describes that the study of this bandh results in leading the sadhaka easily onto the path of mukti.

Mulbandha

Introduction

This bandh relates mainly to the muscles of the anus, penis and the muscles located nearby. The muladhar chakra is supposed to be located near penis. Hence this bandh relates to muladhar chakra and is termed as mulbandh. Also it relates to the base of the spine, this may be the other reason for naming it as such because 'mul' means root or base.Pre-position

If the bandh is to be performed ideally it should be performed in Siddhasan. Otherwise it may also be performed in Padmasan. But Siddhasan is supposed to be the ideal preposition.

Action of the bandh

After sitting in Siddhasan, the left heel is properly placed under the penis. The weight of the body creates pressure on that part. After achieving a firm pose, the anal muscles and

the other surrounding muscles should be contracted and moved upwards. This is the pose of the mulbandh.

The anus has two muscles. One inside and the other outside. Both these muscles are round. It is expected in this bandh to contract these muscles and to lift them upwards. However, these muscles alone are not to be contracted and lifted but the other surrounding muscles should also be similarly contracted and lifted. The muscles of the penis are also to be lifted in this bandh. Achieving pose in this bandh is easier, however it is important to be in the same pose for a while. This is difficult and requires quite a bit of practice.

Physical Effects

The muscles which are not generally used, are contracted in this bandh. This results in more blood supply to these muscles thereby improving their efficiency. This is the obvious benefit of this bandh. Also, the muscles surrounding Muladhar Chakra are contracted and the pressure of such contraction is definitely felt on the Muladhar Chakra. Kundalini power, which is supposed to be residing at the chakra, is awakened due to the practice of this bandh. However, it cannot be definitely stated as to the duration for which the bandh is to be practised for such awakening of the Kundalini power. The beneficial effect of this bandh is also felt on the nerves attached to the muscles involved in the bandh. It is stated that the bandh is to be practised while doing Pranayam. While performing pranayam, the blood is accumulated around the waist. Practice of this bandh results in circulation of this accumulated blood.

Duration

The real study and practice of this bandh is to retain it for maximum period. A duration of 5 to 120 seconds may not generate beneficial effects of this bandh. The bandh has to be retained for at least 3 to 4 minutes. With further practice, the duration can be increased to 5 minutes.

Precaution

If the bandh is not performed properly, it can affect the digestive system in a bad way. This results in indigestion or similar other ailments of the digestive system. Hence, the bandh should be practised under expert guidance.

Persons suffering from hernia, piles etc should not as far as possible perform this bandh. If such a person wants to perform this bandh, onset of any symptoms described above should be immediately reported to experts and the bandh performed under their guidance.

References in the ancient texts

The bandh has been described thoroughly in the third chapter of Hathapradeepika.

Parshnibhagen sampeedya yonimakunchayet gudam |Apanmurdhwamakrushya mulbandhobhidhiyate || 3-61

Meaning -

The heel should press the penis, the muscles of the anus should be contracted and the gas ( apan vayu ) should be lifted upwards. This results in mulbandh pose. Further it is described as :

Adhogatimapan va urdhwargam kurushalat |Aakunchanen tam prahurmulbandham hi yoginah || 3-62

Parnapanou nadbindu mulbandhen chaikatam |Gatva yogasya samsiddhidam gachshato natra samshayah || 3-63

Meaning -

Apan vayu is generally in the downward direction. With deliberate contraction of the anal muscles, the apan vayu is lifted upwards. This is known as mulbandh. The bandh is to be performed till the time the gas is forced upwards. Hathapradeepika in further shlokas describe this bandh as, when the pran and apan and the sound and the point (nad and bindu) will merge with each other due to this bandh, then one can be said to succeed in yoga.

The effects of this bandh are described as under :

Apanpranayoraikyam kshayo mutrapurishayoh |Yuva bhavati vrudhopi satatam mulbandhanat || 3-65

Meaning -

The regular study of the mulbandh results in merging apan and prana. The excretions are minimised and an old person is transformed into a young one.

Though, as a matter of practice, an old person may not be transformed into a youth, the general meaning can be guessed as disappearance of the signs of old age with return of the enthusiasm associated with youth.

The next four shlokas in Hathapradeepika describe how the bandh is related to awakening of Kundalini power. Hathapradeepika says that when the apan vayu is forced upwards, it enters the vanhimandal. The pressure of this vayu results in increasing the fire. Apan vayu and this fire heats the prana. This results in precipitating the fire in the stomach. The kundalini power, which is supposed to be asleep, awakens like a snake hit by a stick It

then enters the sushumna nadi ( brahma nadi ) as if snake entering its hole. Hence, every sadhaka must study this mulbandh daily.

The thirteenth shloka in the third chapter of Gherandsamhita describes this bandh. The description is as given above as in Hathapradeepika. However, the effects of this bandh are described as under :

Mulbandhah paro bandho jaramarannashanah |Prasadadasya bandhasya sadhayetsarvavanchitam || 3-18

Meaning -

This is a superior type of bandh, which results in destruction of old age and the death. The study of this bandh results in satisfying any desire.

This description too is a bit exaggerated. However, the real meaning behind it is to be guessed and the bandh must be studied.

Bandhas and Mudras in Pranayama

Bandh is a special characteristic of Hatha Yoga. The various types of bandhas have been described in Yoga texts. However none of them defines the term "Bandh" as such. The three types of bandhas, viz Jalandhar Bandh, Uddiyan Bandh and Mul Bandh have been described in many of the ancient texts. With the help of these descriptions, an attempt may be made to define the bandhas. Bandh may be defined as a particular action involving pressure or strain on the muscles. It is expected in Yoga to retain a firm pose in bandh as it is retained in the asanas. The bandhas are to be studied mainly while studying pranayama.

We will study pranayam in detail afterwards. Bandhas have been described in Hathapradeepika in the chapter relating to Mudras. In all, 10 mudras have been described in it. The chapter describes all the three bandhas as mudras. There are three types of Bandha's :-

Jalandhar BandhaUddiyan BandhaMulbandha

Sheetali or (Cooling Breath)

The word "sheetali" means cooling in Sanskrit, it is taken from the original word "Sheetal" which is soothing or cold. The practice of sheetali breathing calms the mind,

reduces the stress or fight - flight response. It cools the body and mind, The blood pressure is also lowered. This pranayama is very effective in hyperacidity or even ulcers.

The purpose of the Sheetali breathing is to reduce the body temperature, this may have positive effect on the endocrine glands and nervous system. In ancient text of Hatha Yoga Pradipika, Swami Swatmaram says that person becomes young and attractive by practicing this pranayama. Also he says that this pranayama removes excess heat accumulated in the system, reduces the excess biles, corrects the disorders of spleen, works on fever. This pranayama gives control over hunger and thirst. It has a calming effect on entire nervous system, especially it stimulates the parasympathetic nervous system, which induces muscular relaxation and is very effective in stress management. If you are stressed then 10 minutes of Sheetali breath can calm you. So this pranayama is very effective for relaxation of body and mind.

In this pranayama the tongue is rolled in a specific manner as shown in figure. But many people can not roll their tongue in this fashion. For these people alternate Sitkari Pranayama gives very similar effects. Practice - Note (Practice of Sheetali breathing should be done with a Yoga Expert Only)

1. Beginners can start with deep breathing practice in sitting position (Padmasana - Lotus, Swastikasana- Auspicious, Vajrasana - Thunderbolt, Any Cross legged position in which the body can be relaxed and spine is erect.2. Then start inhaling through mouth by rolling the tongue, make sure that the air passing in is cooled via tongue.3. Initially 4 seconds inhale through mouth while rolling the tongue and exhale for 6 seconds through both nostrils, this can be practiced for about 5 minutes.4. With practice one can increase the counts to 4:8, or 5:10 or 6:12 seconds Precautions -

If you have Low Blood pressure then this pranayama can bring it further down. So you must be careful.

You may feel little cold or tingling sensation in the throat due to cold air but this is normal.

Under No circumstances the proportion of the breathing should be forced.If you feel dizzy then please stop the practice and continue normal breathing.

Surya Bhedan (Right Nostril Breathing or Revitalizing Breath)

Right nostril is Pingala Nadi, which represents physical energy and body. The breath through right nostril is important for many important metabolic processes.

The purpose of the Right nostril breathing is to increase the Pranic energy , the physical energy, to revitalize the body. It increases the efficiency of digestive system, also boosts the nervous system, especially the sympathetic nervous system.Following are the benefits of Right Nostril Breathing -

It increases the body temperature, which removes the Kafa (mucus) imbalance. This is very effective in obesity. Regular practice of Right nostril breath is used for weight loss.

Prana increases in the body, increasing the vitality.Very effective for depression, low energy.Helps reducing the anxiety, depression and other mental illnesses.It gives all the benefits of Deep breathing as well.

Practice - Note (Practice of Right Nostril breathing should be done with a Yoga Expert Only)

1. Beginners can start with deep breathing practice in sitting position (Padmasana - Lotus, Swastikasana- Auspicious, Vajrasana - Thunderbolt, Any Cross legged position in which the body can be relaxed and spine is erect.)2. Pranav Mudra of right hand, will help close the left nostril while inhaling through right nostril.3. Initially 4 seconds inhale through right and exhale for 6 seconds through right nostril or left nostril, this can be practiced for about 5 minutes.4. With practice one can increase the counts to 4:8, or 5:10 or 6:12 seconds Precautions -

If you feel little bit of discomfort then you can reduce the ratio of breathing.Under No circumstances the proportion of the breathing should be forced.People who have undergone abdominal surgeries, heart surgeries, brain surgeries

should consult the medical expert or consultant.Please do not rush to increase the proportions, as it will not help, but trying to

practice easy ratio (4:6 seconds) for little more time may help.

Ujjayi or (Psychic Breath)

The word Ujjayi means victorious in Sanskrit, it is difficult to see why this pranayama is called victorious's breath. May be practice of Ujjayi results in high energy state of mind. But this is also called psychic breath. So this pranayama can be very effectively used in therapy. Especially psychosomatic diseases and stress related ailments can be effectively treated with Ujjayi breath.

The purpose of the Ujjayi breathing is to increase the psychic sensitivity, it also helps bring down blood pressure & heart beats. Also it makes the mind calm and peaceful by

removing the stress. It has a calming effect on entire nervous system, especially it stimulates the parasympathetic nervous system. If you are stressed then 10 minutes of Ujjayi breath can reenergise you. So this pranayama is very effective for relaxation of body and mind. Practice - Note (Practice of Ujjayi breathing should be done with a Yoga Expert Only)

1. Beginners can start with deep breathing practice in sitting position (Padmasana - Lotus, Swastikasana- Auspicious, Vajrasana - Thunderbolt, Any Cross legged position in which the body can be relaxed and spine is erect.)2. Then start creating hissing sound with breathe, this sound is NOT produced in vocal chords but produced by contraction of throat or epiglottis. Or you may contract the throat and make frictional sound.3. Initially 4 seconds inhale through both nostrils while creating Ujjayi sound and exhale for 6 seconds through both nostrils creating sound, this can be practiced for about 5 minutes.4. With practice one can increase the counts to 4:8, or 5:10 or 6:12 seconds5. This Ujjayi sound can also be created while doing Asanas. This helps release the stresses faster and makes the mind focused easily. Precautions -

If you have Low Blood pressure then this pranayama can bring it further down. So you must be careful.

You may feel little warm or tingling sensation in the throat due to friction but this is normal.

Under No circumstances the proportion of the breathing should be forced.If you feel dizzy then please stop the practice and continue normal breathing.

Bharamari or (Humming Bee Breath)

The word "Bhramari" comes from the sanskrit name bhramar which is Humming black bee. The practice of bhramari breathing calms the mind, reduces the stress or fight - flight response. It reduces celebral tensions, anger, anxiety, insomnia, The blood pressure is also lowered. This pranayama is very effective in speeding up the healing of body tissues and may be practiced after surgeries.

The purpose of the Bhramari breathing is to reduce throat ailments. This may have positive effect on the endocrine glands specially thyroids and nervous system. In ancient text of Hatha Yoga Pradipika, Swami Swatmaram says that person becomes Lord of Yogis and mind gets absorbed in the supreme bliss. It has a calming effect on entire nervous system, especially it stimulates the parasympathetic nervous system, which induces muscular relaxation and is very effective in stress management. So this pranayama is very effective for relaxation of body and mind.

In this pranayama one needs to create a sound while exhaling and inhaling in the throat. The sound is similar to chanting of Om, especially the long mmm.. in Omkar. The sound should be deep, steady and smooth Practice - Note (Practice of Bhramari breathing should be done with a Yoga Expert Only)

1. Beginners can start with deep breathing practice in sitting position (Padmasana - Lotus, Swastikasana- Auspicious, Vajrasana - Thunderbolt, Any Cross legged position in which the body can be relaxed and spine is erect.)2. Then start inhaling through both nostrils, and then start creating sound while you exhale.3. Initially 4 seconds inhale through both nostrils while creating sound while exhaling for 6 seconds through both nostrils, this can be practiced for about 5 minutes.4. With practice one can increase the counts to 4:8, or 5:10 or 6:12 seconds5. Once the exhalation sound is mastered, one can start trying to create similar sound while inhaling. The inhalation sound is very difficult, but is possible with constant efforts. Precautions -

You may feel little cold or tingling sensation in the throat due to sound but this is normal.

Under No circumstances the proportion of the breathing should be forced.If you feel dizzy then please stop the practice and continue normal breathing.

Nadi Shodhan or Anuloma Viloma (Alternate Nostril Breathing)

Right nostril is Pingala Nadi(Sun principle or body), left nostril represents Ida nadi (moon principle or mind). In alternate nostril breathing, one inhales through right and exhales through left then inhales through left and exhales through right nostrl. This purifies the Ida and Pingala nadis. This purification brings balance to body and mind. The metabolic processes are balanced.

The purpose of the Alternate Nostril Breathing is to balance the physical energy and mental energy. It is recommended for all types of problems. As Hatha Yoga principle says that the health conditions are due to imbalance between this Ida and Pingala. Alternate nostril breathing balances this two forces. Following are the benefits of Alternate Nostril Breathing

Proper supply of oxygen is ensured and carbon dioxide is effectively removed.More oxygen is made available per breath, making the breathing most efficient.Blood is purified of toxins.Very effective for stress management.

Helps reducing the anxiety, depression and other mental illnesses. Also it reduces hyperactive disorders related to mind.

Balancing Ida and Pingala removes all the blockages in the pranic energy channels, which may lead to spiritual awakenings.

It gives all the benefits of Deep breathing as well. Practice - Note (Practice of Anuloma - Viloma or Nadi Shodhan should be done with a Yoga Expert Only)

1. Begineers can start with deep breathing practice in sitting position (Padmasana - Lotus, Swastikasana- Auspicious, Vajrasana - Thunderbolt, Any Cross legged position in which the body can be relaxed and spine is erect.)2. Pranav Mudra of right hand, will help close the right nostril while inhaling through left nostril and ring finger can close the left nostril while inhaling through right.3. Initially 4 seconds inhale through left and exhale for 6 seconds through right nostril, then inhale through right for 4 seconds and exhale through left for 6 seconds can be practiced for about 5 minutes.4. With practice one can increase the counts to 4:8, or 5:10 or 6:12 seconds Precautions -

If you feel little bit of discomfort then you can reduce the ratio of breathing.Under No circumstances the proportion of the breathing should be forced.People who have undergone abdominal surgeries, heart surgeries, brain surgeries

should consult the medical expert or consultant.Please do not rush to increase the proportions, as it will not help, but trying to

practice easy ratio (4:6 seconds) for little more time may help.Initially one should start slowly by 30 Inhalation and exhalations in 1 minute, and

slowly build the speed to 60 rounds in 1 minute. You may practice it for about 3 minutes.After practicing for 15 to 20 days, one can increase the speed to about 80 rounds

per minute and then you may even do 120 rounds in 1 minute.

Pranayama - Deep breathing

Deep Breathing

The total capacity of our lungs is about 6000 c.c., but during normal breathing we only breath about 600 c.c. air per breathe in to our lungs. In deep breathing the practitioner can inhale up to the total capacity of the lungs, which increases breathing efficiency per breath. The normal breath rate is 15 to 18 breaths per minute but in deep breathing this rate is reduced to about 4 to 8 breaths per minute.

The air is inhaled mostly using diaphragm or muscle of respiration and expanding the chest. The movement of abdomen helps the movement of diaphragm. The intercostal

muscles help the movement of chest. In this the diaphragm movement requires less efforts than the rib movement and more air can be inhaled as the diaphragm can be vertically moved up and down to about 6 inches. So Deep breathing involves efficient movement of abdomen. Following are the benefits of Deep Breathing -

Due to slowing of respiration rate (15 breaths/min to 4 breaths/min), the heart rate / pulse rate is reduced. The blood pressure is also reduced. So deep breathing is very good for stress and related ailments.

More oxygen is made available per breath, making the breathing most efficient.Conscious deep breathing greatly affects the cortical activities, relaxing the

nervous system, which calms the mind by removing thoughts and emotions.Enhanced movement of the diaphragm gives good massage to the internal organs

as liver, pancreas, stomach, heart, lungs are attached to the diaphragm which is moved up and down during the breathing.

It is observed that the animals who breath slowly have more life span, so reducing the breath rate with deep breathing may help increase the life span of human beings.Practice -

1. Beginners can start with deep breathing practice in sitting position of lying down position.2. Initially the ratio of 1:1, that is inhalation and exhalation counts are same. for example - 4 seconds inhale and 4 seconds exhale or 5 sec inhale and 5 sec exhale. You may practice it for 5 minutes initially, and gradually increase the time duration.3. After practicing it for 10 minutes everyday, one can increase the ratio to 1:2, that is exhalation is twice of inhalation. for example - 4 seconds inhalation and 8 seconds exhalation or 5 sec inhale and 10 sec exhale.

Physiology of Shankha Prakshalana (Master Cleansing Process)

By Dr. Prafulla S. Dorle Physiology of Shankha Prakshalana (Master Cleansing Process)

Suffering from constipation or Bloated abdomen or Indigestion or Heaviness of stomach?Do all of these problems make you uneasy throughout the day?Here is a solution for you... Master Cleansing or Shankha Prakshalan. This is also called as Varisar Dhauti. This technique is described in ?Gherand Samhita?, a text on Hatha Yoga written by Sage Gherand in 13th Century. Even diseases like diabetes, IBS, Colon related problems can be effectively treated with Master cleansing.

In the process you consume two glasses of salted water with lemon followed by 2 set of 6 exercises. Continue the process till you have consumed 12 to 18 glasses of water. Whenever you feel like, you can empty your bowels in between. The process continues

till one see the clear water coming out of colon. Generally this process should be done in presence of medical expert as there are few risks involved in it. Also salt can increase blood pressure during the practice and people suffering from haemorrhages, ulcers of all kinds, pregnancy or menstruation should also not practice this technique.

The water one drinks is not completely absorbed in the stomach and intestines due to increased osmotic pressure of the salty and acidic water. So you may feel dehydrated during the process. But one should not drink plain water as this will be opposite to what we are trying to do.Cleaning of the digestive system

The salt added to the water increases Osmotic pressure in intestine. It causes cellular water to flow from intestinal cells into the lumen of the intestine. This cellular water carries along with it, toxins and other harmful substances accumulated over years in the intestinal cells. This is called Reverse Osmosis which helps removing toxins from the blood. It normalizes the blood sugar level and blood pressure.

The additives, preservatives and chemicals in the food remains stuck up in the mucus of the intestinal cells. It goes on for years together and interferes in the process of enzyme secretion and absorption of food. Master cleansing helps in removal of this contaminated sticky mucus.

Master cleansing helps in normalizing the peristaltic movement by stimulating the intrinsic nerve plexus of the intestine and the intestinal muscles. As it is very intensive process on the digestive system, one must give rest to the digestive system by following few of the following restrictions for next 7 days.

1. Do not consume milk or milk related products for next 5 days.2. No fruits should be consumed for next 5 days.3. Spicy, oily and fat rich food should be avoided

Vaman Dhouti

Introduction

It is another easy method of dhouti. The washing up of the entire track starting from the mouth to the digestive path at the beginning of the small intestines, that is mouth, esophagus, stomach etc are included in this process. One can wash one's mouth, but in the daily routine one cannot wash the esophagus or the stomach. The impurities residing there are carried along with the food particles and are mixed in some proportion with the blood. This has adverse effects on the body. In the case of some patients, the stomach wash is effected by introducing rubber tube into the stomach. This process is done in Yoga without any external instruments, only with the physical movements of the internal

organs in the body. This process of stomach wash is done with the help of dand (catheter), water or cloth. We will consider the process done with the help of water.

Process

Heat pure drinking water till it achieves the body temperature and put a pinch of salt in it

Initially, the proportion of salt can be kept a little high.Start drinking this water sitting at one place. Generally, nothing is felt till a liter of

water is consumed.Keep on drinking the water. Afterwards, the weight of the water is felt into the

stomach, which gradually causesstrain.

After intake of 1.5 to 2 liters of water, there is a nauseating feeling. Keep on drinking.

While drinking the water (salted and heated as described herein above), it should be drunk sip by sip consuming it from a glass.

Ultimately, there is a feeling that no further quantity can be consumed and there is an intense feeling to vomit.

Try to consume another glass by keeping the feeling in check with mental efforts.Then stand up with a distance of 1 to 1.5 ft in the legs and bend down slightly.Insert the fore or index finger, middle finger and the small finger of the right hand

into the mouth and press a little at the end of the tongue.This aggravates the feeling to vomit.The water in the stomach will come out in gushes.Try to bring out the entire quantity by inserting fingers into the throat.When the entire quantity of water comes out, the nausea stops and the feeling to

vomit vanishes.Wash the mouth and perform shavasan.Shavasan should be performed for 10 to 15 minutes as per the need and then one

can resume the normal routine.After one hour, a drink may be allowed.

Duration

The feeling to vomit becomes intense within 10 to 15 minutes of the start of drinking the water. The actual process of vomiting lasts for only 2 to 3 minutes. That means the entire process of vamandhouti lasts for 15 to 20 minutes. However, shavasan must be performed as per the need for at least 10 to 15 minutes. This process is not to be reiterated. It is a one time process at a given time. Also, it is not to be performed daily. This is to be performed as per the need under proper guidance. It is said in the texts that the process is to be performed after having food. However, for learning the process, it should be performed early in the morning, on empty stomach. After learning the process thoroughly, if it is to be performed with specific purpose in mind, it may be performed after having food.

Physical Effects

In this process, the stomach is filled with the water and then the same water is turned out from the mouth. Hence, the stomach and the esophagus are washed clean from inside. The impurities are thrown out. In the general digestion process, when the food and the water are consumed, they travel from the stomach to the small intestines and then absorbed into the blood. That means, poisonous substances when swallowed through the mouth or if generated in the stomach due to some internal problems, travel with the food to the small intestines and are absorbed into the blood in at least certain proportion. This process helps to bring out such poisonous materials. Also, the water drunk in the process includes salt. The osmotic pressure in the stomach is increased due to such water and instead of such water getting absorbed, the water in the blood gets absorbed into the stomach. Hence, the poisonous substances on the inner wall or lining of the stomach are brought into the stomach and thrown out along with the water.

Due to some sort of problem, certain poisonous materials or deformed juices are generated in the stomach after consumption of food. This hinders proper digestion. If this process is performed immediately after having food, such poisonous materials are thrown out of the body and they do not get mixed into the blood. This vamandhouti process is useful for patients suffering from acidity.

Precaution

This process cannot be learnt from reading it in a book. It should be learnt under the guidance of the expert and then may be performed independently when learnt properly. Also, like asanas and pranayama, this process should not be performed daily. It should be performed according to the need under the expert guidance.

People suffering from heart trouble, blood pressure - high or low, diseases of the nervous system, or trouble from ulcers, should not perform the process. It should be done under expert advice and to the extent prescribed by them.

While performing the process, the same amount of water as consumed should be thrown out. However, if the exact quantity is not thrown out, there is no need to get scared. The water then travels across the digestive track and is thrown out of the body by way of diarrhea. It does not cause any trouble to the body.

It is necessary to perform shavasan for 10 to 15 minutes. Also, if any food is to be consumed, it may be taken after 1.5 to 2 hours after the process.

References in the ancient texts

The first chapter of the Gherandsamhita states that :

Bhojanante pibadwari chakantham puritam sudhih |

Urdhwa drishtim kshanam krutva tatjalam vamayetpunah |Nityamabhyasyogen kaphapittam niwarayet || G S 1-39

Meaning -

Drink plenty of water after having food and vomit out the entire water after glancing upwards for a minute. The vamandhouti eliminates kapha and pitta.

Here, the process is to be performed after having food. However, it is not expected that it is to be performed daily. Also, it states that the process eliminates kapha-pitta. That means when kapha-pitta are generated in excess and cause some trouble to the body, then this process should be used to get rid of them. When the kapha - pitta are in control, then the process need not be performed.

Agnisar Dhouti

Introduction

Dhouti is a word made up of Sanskrit verb "Dhoo" which means to wash. The process of such cleaning is Dhouti Kriya. However, even if this kriya is termed as Dhouti kriya, there is no actual process of washing involved. In this process, swift movements of the stomach are expected. The word Agni used here refers to the fire in the form of internal digestive juices. Pre-position - Standing Pose Procedure

1. Stand erect with a distance of 1 to 1.5 ft in between both the feet. Inhale2. Bend the legs at the knee in forward direction, place both the hands on the knee and exhale.3. The pressure of the shoulders should come onto the knees through both the hands. The legs below the knees and the hands starting from the shoulders should be in one line, diagonal to the ground. 4. After exhaling completely, contract the stomach fully and immediately bring it back to the previous position. Continue this contraction and expansion exercise in rapid manner. This exercise is to be done while being in the state after complete exhalation. When the movement of the stomach is going on, there should not be any inhalation or exhalation i e Pooraka and Rechaka should be completely stopped. Try to perform the process a number of times as possible and in a firm position. Then gradually inhale, stand straight and come back into the pre-position.

The movement of the stomach should not be jerky but should be done rythmatically.

Duration

Since the process is to be performed after exhaling, a definite duration cannot be specified. It is expected to carry on the process till the time the bahya ( outer ) kumbhaka can be easily maintained. The duration of the bahya kumbhaka ( the state after complete exhalation before inhalation ) will determine the duration of the process. The duration will change as per the study of each sadhaka. Even if the duration of the bahya kumbhaka is less, the process can be studied in versions as the asanas were studied. The process can be practiced for 3 to 4 times at a stretch. However, it is not advisable to practise it further.

Physical Effects

In this process, when the stomach moves in outward direction, the pressure reduces. When the process is performed efficiently, the pressure reduces to the extent of -110 to -120 mm. The pressure stays for a second and then increases to -50 to -60 mm when the muscles are relaxed, the pressure returns to the normal and when the stomach is contracted, it increases to +10 to +20 mm ( Ref : Yogamimansa volume 7, No 3. December, 1957 )

These positive and negative pressures in the stomach change with the swift movements made during the process. Thus, they act rapidly on the internal organs of the stomach. To understand their implication, one must have knowledge of the blood circulation process.

The blood vessels which carry the purified blood are termed as arteries ( Rohini ). They are quite tenacious. The excess or too low a pressure does not affect them much. The vessels carrying impure blood are known as veins ( Neela ). Compared to arteries, these are soft and weak. The low or excess pressure affects them immediately. When in the agnisar process, the pressure becomes negative, the vessels suck blood inside. When the pressure is negative, the blood gets sucked to that area, when the pressure is positive, the blood gets pushed forward. Thus, in the process of agnisar, the rapid movement of the stomach causes negative and positive pressure, the impure blood is sucked into the veins at the same rate and pushed forward. The pressure causes the blood to push forward. These vessels contain flaps so that the blood flows in one direction. This causes the circulation of the blood in the stomach to be rapid and effective, thus improving it considerably.

The abdominal cavity contains important organs such as stomach, small intestines, liver, spleen, pancreas, kidney etc. The blood circulation improves, also these organs get supply of pure blood, oxygen and the necessary food elements, the impurities and poisonous substances generated are effectively thrown out, which increases the efficiency of all these organs.

There is another important effect of the process. The muscles of the stomach are made up of involuntary muscles. These muscles cannot be moved as per one's wish. They are

regulated by involuntary nervous system. Hence, one cannot make the stomach exercise at one's will. The efficiency of other muscles can be increased with the willful movement of the muscles. However, the muscles of the stomach cannot be exercised as such. In the process of Agnisar, since there is positive and negative pressure on these organs, they get massaged to an extent and moved too. This increases their efficiency and also generates more digestive juices. This improves digestion process. The description in the yoga texts that the agni in the stomach is ignited, can thus be experienced. Also, the bile produced by the liver is an important aspect of the digestion process. Since the process increases its production, the food is digested and assimilated well and more efficiently.

The other important gland in the abdomen is Pancreas. Pancreas produce Insulin. Insulin helps to digest the sugar in the food items. If enough insulin is not secreted, the sugar in the blood and urine increases and the cells are deprived of it. That means one suffers from diabetes. Due to the positive and negative pressures generated in the process, the efficiency of the glands increases, more insulin is produced and the sugar is digested properly.

It is evident from this description that this process is useful for the ailments such as complaints regarding digestion, indigestion, constipation, diabetes etc. However, one should study and practice it under expert guidance.

Precaution

No one who suffers from stomach ailments should practise the process without expert guidance. Those who have undergone any operation of the stomach should not try to perform the process for a period of three years from the date of operation. Afterwards too, an attempt should be made under the expert directions. Those who suffer from the loss of tone of the stomach or swellings of the intestines or ailments of the liver should not practise unless advised by the experts. Also, at one point of time, the process should not be repeated more than 3 / 4 times.

References in the ancient texts

Gherand Samhita mentions the process in its first chapter Shatkarmsadhan as under :

Nabhigranthim meruprushte shatwaram cha karayet |Udarymamayam twaktwa jatharagnim vivardhayeta || G S 1.19Vanhisarmiyam dhoutiryoginam yogsiddhida |Esha dhoutihi para gopya devanamapi durlabha || G S 1.20

Meaning -

Try touching the navel hundred times to the spinal cord. This process is known as agnisar dhouti. The process ensures siddhis for Yogis. This process eliminates diseases in the stomach and ignites the fire in the stomach. It is a secret process which is hard to achieve even for the Gods.

Ask The Guru: The Physiology of Prana

The Sanskrit word prana is defined as "life force" or "vital energy." It is the force which exists in all things. Prana permeates all of existence, sustaining and supporting the entire body of the universe. This includes our individual bodies. Ayama means "conservation or expansion," so pranayama means both the conservation and the expansion of our vital life force.

Conscious management of prana is a transformative medium for personal growth and spiritual unfolding. When prana moves downward and outward, it wastes your precious life force. This is a self-destructive, abusive and unconscious use of prana. Yogic breathing techniques are powerful ways to retain more prana by reversing the flow upward toward the heart and higher centers of consciousness.

Pranayama is a conscious way of living that prevents the dissipation of the life force. The eight limbs of Ashtanga Yoga are all directed at a single purpose-the preservation and management of pranic energy. Invariably, this pranic energy is disrupted by irritations in the relationship you have with yourself. When attention is driven by the ego mind, you operate in the field of conflict and stressproducing duality, which is then mirrored in external struggle and hardships. Now prana is disturbed both internally and externally. This is the main cause of the continuous depletion of vital life force. The ultimate aim of yoga is to learn how to prevent these mental irritations and emotional disturbances from dissipating your prana-no matter what the situation.

However, pranayama is much more than a discipline of breath or a set of breathing exercises. It is the extension of yoga practice into daily life and normal day-to-day interactions. An isolated practice of one hour of pranayama practice is not enough to recover the pranic power that is lost through unconscious interactions the remainder of the day. Even a single unconscious reaction can disperse your prana. Conscious use of both breathwork and postures extends this practice into the posture of consciousness, helping you overcome unconscious dissipations of energy all day long, in different expressions and interactions of life.

When the wasteful use of prana ceases, the benefits of pranayama are multiplied. When practiced as an isolated discipline pranayama isn't as powerful as when it is practiced holistically in combination with Patanjali's Ashtanga Yoga system. Aligning your practice with the first limb of Ashtanga Yoga, the yamas and niyamas, in conjunction with pranayama, can be very powerful for gathering and building prana. Focusing on non-violence, truth, contentment and purity move you toward the integrative forces of the higher centers. This life-force is then received not only through breath but also through food, water, sunlight, as well as balanced, conscious and meditative lifestyle.

Prana mimics the mind, and when the mind is divided, prana is also divided. When the mind is in hesitation and doubt, pranic flow is inhibited. Operating from the lower chakra centers of survival, sensuality and power, creates the perception of all problems and solutions to external. Attention becomes outwardly focused - and all of our energy flows down and out. Meditative, choiceless awareness disengages the preprogrammed habits, belief systems, and personal biases that create internal conflict. This allows you to see all problems that appears to be coming from outside are really coming from within. Only then are you empowered to solve problems from within.

Whenever you try to solve problems you encounter outside by changing external conditions, you only change the effects without removing the cause. The cause is hidden within you, while the effects appear outside of you. One who sees the source of problems as coming from outside blame other people for their own failures and unhappiness, and they live in a victim consciousness. The only way to access the power is to discover that its source is within, and to learn how to access that dormant source of infinite potential.

When this is brought to conscious awareness, attention and energy begins to reverse its flow from out and down to in and up. This means that the ultimate source of pranayama lies in the ability to shift the management from ego-mind engaged in externalized problem solving to inward management through meditative awareness.

Progressively subtler levels of perception are available, remarkably increasing the ability to manage mental and emotional energies. As prana begins to build, a unique ability to see, feel, explore, and experience the energy body is developed. In this space, stress-producing blockages can be removed, and physical, mental, and emotional health can be restored.

Understanding Pranayama - Part IBy Arun Goel

Pranayama works as the basis for spiritual awakening in yoga. Although this is the supreme aim, Pranayama brings about tremendous benefits along the way such as increased energy, increased perception and development of various brain faculties.

What is Pranayama?

To most, control of breath is Pranayama. However, this is a result of wrong interpretation.

For a rightful interpretation, it must be understood that 'prana' is an energy or life force that is universal in nature - it is omnipresent. A portion of that prana is also present in the human body. It flows at a superficial level to maintain the body and its organs.

The goal of Pranayama is to increase the quantum of this life force (Prana) so that it can reach out to 'hidden' recesses of the brain. This helps in expanding the human faculties and retarding degeneration.

How Prana operates?

All the life force or Prana lies as dormant potential energy called the 'pranashakti' or 'kundalini'. It resides at a center which is found just above the genital area, called the 'mooladhara chakra'.

According to yoga, this prana flows from the base 'mooladhara' center up along the right side of the spinal column into the center which lies at the top of the spinal column. This center is called the 'Ajna Chakra'. The prana also gets distributed to the whole body through a different set of nerve channels so that it reaches every atom of the body.

This is how prana operates in the normal body and the scope of Pranayama is to extend this influence beyond the physical body.

Prana and the Brain

Modern science has divided the brain into three parts: the new brain, the middle brain and the primitive brain. According to yoga, the primitive brain forms nine out of ten parts of the brain. These parts are 'silent' and unexplored. The next phase of evolution will see the development of these parts and Pranayama helps achieve that.

Pranayama helps create a greater quantum of prana and also purifies the channels that will carry this increased prana to these 'silent' areas of the brain. It is very important that the channels be purified first to cope up with the increased energy created by Pranayama.

When this fantastic amount of energy is created it flows from the mooladhara through the right side of the spinal column (pingala nadi) and up to the Ajna Chakra. From here it flows into the silent areas of the brain. These are the little known brain areas that house 'mysterious' faculties such as clairvoyance, intuition and expanded awareness.

How Pranayama works?

Through the practices of Pranayama, a certain amount of heat is generated which influences the existing quantum of energy or Prana. For example, if you produce heat in a vessel, it will heat the existing air.

We all have a certain amount of Prana which gives us life and maintains our organs. Pranayama serves to heat that quantum of Prana which then ascends along the spinal column into the Ajna Chakra. When sufficient heat is generated within the system, the Ajna Chakra sends a feedback to the base (the mooladhara) of kundalini and the dormant potential energy is awakened to increase the energy flow to the Ajna Chakra. This is the purpose of Pranayama.

While Pranayama serves to awaken the kundalini, certain Pranayamas are done to purify the carrying channels so that this increased energy can be handled appropriately. For example, the Ujjayi pranayama clears the pingala nadi for the ascension of kundalini.

The science of Pranayama is based on the retention of prana called 'kumbhaka'. Inhalation and exhalation are merely incidental. Those who are serious in awakening the hidden recesses of the brain need to perfect the art of retention (kumbhaka). During kumbhaka there is an increased blood flow into the brain and simultaneously heat is generated in the system.

The heat generates an increased energy in an electrical form. This electrical spark alters the chemical structure of the cerebral fluid which surrounds the brain. When this fluid is chemically influenced, it affects the behaviour of the brain. This is why one experiences a dizziness.

All the great experiences take place in this condition of dizziness. However, it is important that when this occurs you are fully aware. Few people are able to handle it and that is why the practice of Pranayama should be combined with the practice of concentration. When awakening takes place, dizziness occurs and a visual aid is necessary such as a candle, a dot or the 'Om' symbol.

Therefore, the practice of Pranayama has to be done very intelligently and patiently.

Pranayama and Breathing

Effects Of Improper BreathingVery few people breathe correctly. Some use only the upper part of their lungs; others breathe with only the diaphragm (lower part) leaving the upper structures of the lungs inactive and partially collapsed. In those parts of the lung that are not used, slimy secretions accumulate and the tissues become devitalized. Thus a luxurious soil is prepared for the tubercle bacillus, pneumococcus and other scavenger germs. This habit of shallow breathing accounts in a good measure for the fact that one third of all deaths result from diseases of the lungs. For one individual perishing from food starvation, thousands are dying from oxygen starvation.Effective BreathingBreathing problems can be corrected by yoga through the practice of Pranayama. Pranayama has various techniques that are designed for the maximum capacity utilization of the lungs - something that most of us do not do. Yoga and pranayama also help in regulating the temperature of the breath flow thereby solving a lot of problems related to breathing. The effectiveness of breathing exercises depends upon the mental attitude during the time of practice. Each motion should be accompanied by a conscious effort to make it produce

a certain result. Much more can be accomplished through mental concentration by keeping your mind on what you are doing than by performing exercises in an indifferent, aimless way. Yoga and meditation exercises specifically provide such a training. Do not breathe through the mouth. Nature intends that outer air must reach the lungs by way of the nose whose membranes are lined with tiny hairs and mucous which serve as wonderful filters. Also the air is warmed and moistened before it reaches the lungs which is extremely important. Jalaneti is highly recommended by experts as a way of keeping your nasal passages clean and clear. Learn more on Jalaneti

HEART RATE ALTERATIONS IN DIFFERENT TYPES OF  PRANAYAMAS

Sir,

( Received on April 7, 1992 )

Pranayama is a state of voluntarily regulated breathing while the mind is directed to the feeling of the flow of breath or prana (1). A typical cycle of the slow type pranayamic breathing involves the phases of inhalation, exhalation, and timed breath-holding (kumbhak) either at end-inspiration stage or at end- expiration, or at both stages. There are different kinds of pranayamas varying according to the durations of the phases in the breathing cycle, and in other details like the nostrils used, and bandhas employed. 

This report presents the differences in heart rate changes in 4 different kinds of pranayama, practised by a subject who had several years of experience. 

At the time of the study, VJ was a 49 year old healthy male, with about 5 years of experience in practising different types of pranayamas (Fig. 1). The EKG of standard limb lead II, and respirogram via a mercury strain gauge wrapped around the chest, were recorded on a Beckman dynograph. The subject practised 4 types of pranayamas in the same session separated by 5 minute periods of relaxation in sukhasan in between the 4 pranayamas. The 4 pranayamas differed in the ratios of the durations of respiratory phases in a pranayama breathing cycle, i.e. inspiration (1); Kumbhak at end-inspiration (K-I) : expiration (E) kumbhak at end-expiration. These ratios were as follows: (1) in Savitri pranayama (SP) I:K - I:E:K-E =

2:1:2:1; (2) in Nadisuddhi pranayama (NP) I:K - I:K: K- E = 1:1:1:1; (3) in Mahatyoga pranayama (MP) (3 phases) I:E:K-E = 1: 1:0.25, and (4) inVibhaga pranayama (VP) I:E:K-E = 1:1:0.20.

The results revealed an overall increase of heart rate during two pranayamas (VP and MP) of the 4 pranayamas, compared to the respective prepranayamic baseline values of the

sukhasan sitting state (Table 1). These 2 pranayamas (VP, MP) have no end-inspiratory kumbhak (K-I), and have only a short end-expiratory Kumbhak (K-E.). In the other two pranayama (SP and NP). i.e., the two varieties which had end - inspiratory (K-I) and end-expiratory (K-E) kumbhak phases, the mean of the overall heart rate was not significantly altered.

A previous report (2) on heart rate changes in Savitri Pranayama showed that the heart rate was higher during inspiration than during expiration, in eupnoea, during deep breathing, and during Savitri pranayama  

* P<0.05 against value of eyes closed (Sukhasan), Student's t-test (2 tailed). £: No statistical comparisons were made with 'eyes closed (sukhasan)' value as respiration was voluntarily slowed down. I: inspiration phase. K -I: kumbhak phase at end-inspiration. E: expiration K - E : kumbhak phase at end - expiration. 

However, the increased rate during the inspiratory phase of Savitri Pranayama was significantly more than for eupnoea or deep breathing. In present report in two pranayamas (MP, VP) the heart rate was more during inspiration (mean ± S.D. 90.5 ± 2.4 beats/min) and less during expiration (mean ± S.D. 87.0 ± 3.0 beats /min). Both values were significantly higher than corresponding (i.e., inspiratory or expiratory) values of quiet breathing in the preceding baseline period. In the 2 remaining pranayamas (SP, NP) the heart rate was higher during expiration (mean ± SD 78.0 ± 0.5 beats / min) than during inspiration (mean 74.1 ± 2.0 beats/min). However, the highest value was during the end-inspiratory kumbhak (mean ± S.D. 79.1 ± 2.2 beats/min) and lowest during end-expiratory kumbhak (Mean ± S.D. 71.9 ± 0.3 beats/ min). The inspiratory and expiratory heart rate values did not differ significantly from the corresponding values of the preceding baseline period. This is an example showing that different types of heart rate alterations may occur in different types of pranayamas, and that the short kumbhak type of pranayamas may not cause a change in the mean heart rate.