YOGA II NOTES

UNIT 1 & UNIT 2

UNIT 1: INTRODUCTION TO YOGA AND HEALTH

Definition & Importance of Health according to WHO; Dimensions of Health: Physical,

Mental, Social and Spiritual; Yogic Concept of Health and Disease: Adhi and Vyadhi

UNIT 2: ROLE OF YOGA IN HEALTH CARE

Concept of Panchkoshas and Shat-Chakra and their Role in Health and Healing; Effect of
Yogic Practices on Health: Asana, Pranayam, Shatkarma & Mudra/Bandh, Yogic Principles
of Healthy Living: Aahar, Vihara, Achara & Vichara

CONCEPT OF HEALTH

‘Health’ is a concept which is defined as the state of complete physical, mental and social well
being and not merely the absence of disease or infirmity. It consists of physical, mental, social,
vocational, moral, emotional and spiritual dimensions.

It is evident that health is a dynamic and multi-dimensional state. So, to achieve optimum health
one must use the holistic approach which caters to each dimension.

The WHO constitution states: "Health is a state of complete physical, mental and social well-
being and not merely the absence of disease or infirmity." An important implication of this
definition is that mental health is more than just the absence of mental disorders or disabilities.

• Health is a state of complete physical, mental and social well-being and not merely
the absence of disease or infirmity.
 • The enjoyment of the highest attainable standard of health is one of the fundamental
rights of every human being without distinction of race, religion, political belief,
economic or social condition.
• The health of all peoples is fundamental to the attainment of peace and security and is
dependent on the fullest co-operation of individuals and States.

Definitions of Health

Health is elusive to define and ways of thinking about it have evolved over the years. Three leading
approaches include the "medical model", the "holistic model", and the "wellness model". This
evolution has been reflected in changing ways to measure health.

(1) The medical model was dominant in North America throughout the 20th century.

• In its most extreme form, the "medical model" views the body as a machine, to
be fixed when broken.
• It emphasizes treating specific physical diseases, does not accommodate mental or
social problems well and, being concerned with resolving health problems, de-
emphasizes prevention.
• This led logically to measuring health negatively, in terms of disease or death
rates. Therefore health is defined as the absence of disease and the presence of
high levels of function.
• Applied to population health, the medical model might define a healthy population
as one in which its members were all healthy (so life expectancy is
high). Alternatively, the mechanical metaphor could be applied to the society itself:
a healthy society is one in which the various systems (economic, legal,
governmental, etc.) function smoothly.
• The advantage of the medical model is that disease represents a crucial issue facing
society, and disease states are readily diagnosed and counted. But this approach is
narrow, and in extreme form implies that people with disabilities are "unhealthy,"
and that health is only about physical disease and mortality.
(2) The holistic model of health was exemplified by the 1947 WHO definition, "a state of
complete physical, mental and social well-being and not merely the absence of disease or
infirmity".

• This model broadened the medical model perspective, and also introduced the
idea of positive health (although the WHO did not originally use that term).
• The WHO definition was long considered unmeasurable as terms like well-
being were seen as too vague. This was less because no-one could invent ways to
measure them (indeed, psychologists had done so) but more because doing so
required subjective assessments that contrasted sharply with the objective
indicators favored by the medical model. The debates over what role patients
should play in judging their own health reflected traditional (paternalistic)
versus more recent (patient-centered) models of medicine.
• Applied to a population, the holistic model would again either some appropriate
individual indicators, or would record measures of the well-being of the population
as a whole.

(3) The wellness model was championed by the WHO health promotion initiative.

• In 1984, a WHO discussion document proposed moving away from viewing

health as a state, toward a dynamic model that presented it as a process or a
force.
• This was amplified in the 1986 Ottawa Charter for Health Promotion. The
definition held that health is "The extent to which an individual or group is able
to realize aspirations and satisfy needs, and to change or cope with the
environment. Health is a resource for everyday life, not the objective of living;
it is a positive concept, emphasizing social and personal resources, as well as
physical capacities." (Health promotion: a discussion document. Copenhagen,
WHO, 1984.)
• Related definitions include some that view health in terms of resiliency (e.g.,
"the capability of individuals, families, groups and communities to cope
 successfully in the face of significant adversity or risk." (Vingilis &
Sarkella, Social Indicators Research 1997;40:159)
• Applied to population health, the definition might include elements such as the
success with which the population adapts to change, such as shifting economic
realities or natural disasters.
• An ecological definition is: "A state in which humans and other living creatures
with which they interact can coexist indefinitely." (Last JM. Dictionary of
epidemiology. IEA, 1995:73)

• The holistic and wellness models have the advantage of allowing for discrimination of
people at the higher end of functioning; they focus on mental as well as physical health,
and on broader issues of active participation in life.
• They also allow for more subtle discrimination of people who succeed in living
productive lives despite a physical impairment: blind people or amputees may still

Related Definitions

Impairment: "any loss or abnormality of psychological,

physiological, or anatomical structure or
function" (WHO International classification of impairments,
disabilities and handicaps. Geneva, 1980)

Disability: "any restriction or lack (resulting from an impairment) of

ability to perform an activity in the manner or within the range
considered normal for a human being" (Idem)

Handicap: "a disadvantage for a given individual, resulting from an

impairment or a disability, that limits or prevents the fulfillment of
a role that is normal (depending on age, sex, and social and cultural
factors) for that individual" (Idem)

Frailty: "a grouping of problems and losses of capability which

make the individual more vulnerable to environmental challenge"
DIMENSIONS OF HEALTH

Health consists of physical, mental, social, vocational emotional and spiritual dimensions.

Physical Dimension

Physical wellness encompasses a variety of healthy behaviors including adequate exercise, proper
nutrition and abstaining from harmful habits such as drug use and alcohol abuse. It means learning
about and identifying symptoms of disease, getting regular medical checkups, and protecting
yourself from injuries and harm. Developing such healthy habits today will not only add years to
your life but will enhance the enjoyment and quality of those years.

Social Dimension

Social wellness refers to our ability to interact successfully in our global community and to live
up to the expectations and demands of our personal roles. This means learning good
communication skills, developing intimacy with others, and creating a support network of friends
and family members.

Social wellness includes showing respect for others and yourself. Contributing to your community
and to the world builds a sense of belonging.

Emotional Dimension

Emotional wellness is a dynamic state that fluctuates frequently with your other six dimensions of
wellness. Being emotionally well is typically defined as possessing the ability to feel and express
human emotions such as happiness, sadness and anger. It means having the ability to love and be
loved and achieving a sense of fulfillment in life. Emotional wellness encompasses optimism, self-
esteem, self-acceptance and the ability to share feelings.

Spiritual Dimension
Spiritual wellness involves possessing a set of guiding beliefs, principles, or values that help give
direction to one's life. It encompasses a high level of faith, hope and commitment to your
individual beliefs that provide a sense of meaning and purpose. It is willingness to seek meaning
and purpose in human existence, to question everything and to appreciate the things which cannot
be readily explained or understood.

A spiritually well person seeks harmony between what lies within as well as the forces outside.

Occupational Dimension

Occupational/Vocational wellness involves preparing and making use of your gifts, skills, and
talents in order to gain purpose, happiness, and enrichment in your life. The development of
occupational satisfaction and wellness is related to your attitude about your work. Achieving
optimal occupational wellness allows you to maintain a positive attitude and experience
satisfaction/pleasure in your employment. Occupational wellness means successfully integrating
a commitment to your occupation into a total lifestyle that is satisfying and rewarding.

YOGIC CONCEPT OF HEALTH AND DISEASE: ADHI AND VYADHI

A healthy life can be considered as a by product of practicing yogic techniques since it has been
observed that yogic practitioners are physically and mentally healthier and have better coping skills
to stressors than the normal population. Knowledge of inexpensive, effective and easily
administrable yogic techniques by health professionals will go on a long way in helping us achieve
the goal of perfect well-being.

Asanas (postures) and kriyas (cleansing techniques) improve the physical component of our
health.Dhyana (meditation) and Dharana (concentration) improve our mental health. Yama
(discipline) and Niyama (observance) are universal rules of morality and social conduct laid down
by sage Patanjali. The practices of pranayama (breath regulation) and pratyahara (withdrawal of
senses) improve our emotional health.While samadhi (surrender to the almighty), encourages the
development of spiritual health in an individual.
The knowledge of composition of the human body is inherently necessary for understanding the
yogic concept of health.

The structural aspect of a human body is derived from the ancient text of Taittareeya Upanishad.
This text says that the human body is composed of five sheaths called as the panchakoshas.
Optimum health is said to be achieved when health is achieved at each of these five levels.

1. Annamaya kosha or Physical body

The physical body is made of the manifestation of the five great elements or
panchamahabhootas. These five elements are then further organized to form the seven basic
tissues of the human body called as the saptadhatus. They include rasa (lymph), rakta (blood),
mamsa (flesh/muscle), majja (bone marrow), medas (fat), asthi (bone) and sukra (semen).

2. Pranamaya kosha or Energy body

It is predominantly made of energy channels running throughout the human body called as
Nadis. These nadis are channels that facilitate the flow of the life force called prana.
There are said to be 72,000 nadis running throughout the human body adopting the path of least
resistance. These nadis meet at certain energy centers of the body called as chakras and they are
seven in number. The prana that flows through these nadis is of five types based on its functions
(udana, prana, samana, apana, vyana), and they are further sub-classified into five upa-pranas
(naga, koorma, krikara, devadatta, dhananjaya).

3. Manomaya kosha or Emotional body

It consists of the three gunas or personality traits of an individual. Sattva, rajas and tamas. The
overall personality of an individual is determined by the relative predominance of these three
gunas.

4. Vijnanamaya kosha or Intellectual body

This kosha is the faculty by which an individual is able differentiate the right from wrong.

5. Anandamaya kosha or Bliss body

The awareness of this kosha only arises in certain deep yogic states. It is a state of ecstasy or
bliss. The yoga vashishta is a treatise on yoga that contains the teachings of sage Vashishta to
Lord Rama. In this text, the concept of disease is explained as follows:

1. In the anandamaya kosha (bliss body), an individual is healthiest with perfect harmony
and balance.

2. In the vijnanamaya kosha (intellectual body), there are movements but channelized in the
right direction.

3. Imbalances start in the manomaya kosha (emotional body). It is the root of all diseases.

4. These mental imbalances arise due to ajnana or ignorance. This leads to an imbalance in
the thought process called as adhi.

5. The adhis manifest themselves as physical disease called as vyadhi.

The root cause of stress induced ailments is the imbalance at the Manomaya kosa. The
disturbances in the Manomaya kosa percolate into physical body (Annamaya kosa) through
disturbed prana flows. Hence, the management of these stress induced ailments should correct
imbalances at all these levels (physical, prana and mind) and help the patient establish himself in
his Vijnanamaya and Anandamaya kosa which is the state of freedom from illness. Hence, yoga
techniques are offered al all these levels, to correct the imbalances through a set of yoga
practices
In conventional medicine, these are called as psycho-somatic diseases (physical illness caused
or aggravated by mental factors such as internal conflict or stress).The psychosomatic theory of
diseases is in fact a relatively new concept in the field of conventional medicine. Whereas this
theory was already well established in the ancient Indian texts.

• Adhi: psychic disturbance arising due to ignorance.

• Vyadhi: physical malady or illness.
• Adhija vyadhi: stress-borne psychosomatic illness.
• Anadhija vyadhi: somatic (related to body) ailments like injury, infection, toxin etc…
They are not stress-borne. The causes are external.
• Sara adhija vyadhi: Influenced by heredity. They are congenital disorders. This can only
be destroyed by realizing the subtle states of mind or attaining Samadhi. In that state,
man transcends the cycle of birth and death.
• Samanya adhija vyadhi: These are not inherited.
• Upadhi: Self-imposed suffering.

The progression of symptoms in these psychosomatic disorders are said to occur in the following
four phases:

Psychic phase: Mild persistent psychological and behavioral symptoms. Eg: irritability,
disturbed sleep

Psychosomatic phase: Appearance of generalized physiological symptoms. Eg: hypertension,

tremors

Somatic phase: Disturbed function of organs, especially the weaker organs. Eg: pre-diabetes,
overweight

Organic phase: Full manifestation of the disease accompanied by pathological changes. The
organs may sometimes be irreversibly damaged. Eg: peptic ulcer, cancer
In conclusion, it is evident that the holistic approach of yoga therapy targets total integrated
treatment or management of an individual at all levels of being. It is therefore, the best way to
achieve optimal health at a multi-dimensional level. In order to achieve the perfect harmonious
state of the mind and body, yoga must not only be used as a therapy, rather it must be adopted as
a way of life.

UNIT 2: ROLE OF YOGA IN HEALTH CARE

Concept of Panchkoshas and Shat-Chakra and their Role in Health and Healing; Effect of
Yogic Practices on Health: Asana, Pranayam, Shatkarma & Mudra/Bandh, Yogic Principles
of Healthy Living: Aahar, Vihara, Achara & Vichara

CONCEPT OF PANCHKOSHAS

The theory of Panchkosha is elucidated magnificently in Taittirya Upanishad. In the concept of

Panchakosha, the working of the body and mind is taken and understood as an integrated
mechanism.

In the concept of Panchakosha, the working of the body and mind is taken and understood as an
integrated mechanism. Panchkosha theory is based on two words panch + kosha. Panch means five
and Kosha mean sheaths, layers, covers, cocoon etc. It is said that just as the silk-worm is covered
within its cocoon, as a shelter around it, a human being too is covered with the five layers or
sheaths which range from the coarsest to the subtlest one. The modern psychology considered each
sheath as a dimension of self (Sinha & Naidu, 1994). This human self is an amalgamation of five
sheaths and the human behavior is the function of these various layers.

These five sheaths are:

i. Annamaya Kosha: means the physical body.

ii. Pranamaya Kosha: is the vital sheath.

iii. Manomaya Kosha: deals with the emotions and sentiments.

iv. Vignanamaya Kosha: is the sheath of intellect and rationality.

v. Anandamaya Kosha: it is the sheath of eternal bliss or the state of spiritual consciousness

1. Annamaya Kosha

The physical body or the outer most part of our existence is termed as Anamaya Kosha or the Food
Sheath. It is known as the food sheath because it is formed by the nutrients assimilated from the
foods (anna). The physical body is nourished by the food we eat and the food from earth. With
proper exercise, Yoga, right food habits and healthy lifestyle the annamaya kosha develops well.
The signs of healthy annamaya Kosha develops well. The signs of healthy annamaya Kosha are
flexibility, fitness, agility, stamina and endurance of the body.

A healthy yogic diet, Kriyas, loosening exercises and Yogasanas are used to operate at the
Annamaya Kosha.

2. Pranamaya Kosha:

This Kosha is known as the Vital Sheath. It is the sheath of life or Prana. The Prana is subtler and
more persuasive than the physical body, propels the senses and gives power to the body. But it
cannot be the Atman since it is changing in nature and also unconscious. The Prana can be
subdivided into five types according to its functions. The five Pranas comprising this sheath
include the following:

Prana: It functions in the chest region. It is associated with the functions of heart, lungs and
speech.

Apana: It provides energy to organs situated in the navel region, i.e. intestine, kideney, anus and
genitals.

Samana: It functions in the region between the heart and the navel. It is associated with the
digestive system, liver, intestines, pancreas and stomach. It also regulates the functions of the heart
and the circulatory system.

Udana: It functions in the head region above the neck. It gives energy to the eyes, nose and ears.

Vyana: It is present all over the body. It helps in movement and balance. It also controls circulation
and tissue perfusion.

Through the practices of proper breathing, Kriyas and Pranayama we start operating on the
Pranamaya Kosha. Suitable types of Pranayama and breathing help to remove the random
agitations in pranic flows in the Pranamaya Kosha. Thus ailments are handled at the Pranamaya
Kosha level. Practices include Kapalabhati, Surya anulom vilom Pranayama, Chandra anulom
vilom Pranayam, Nadishuddhi Pranayama, Cooling Pranayamas likes Shitkari and Shitali,
Bhramari Pranayama

3. Manomaya Kosha:

The mind is affected by the course of life by desire, passion, anger and the like and on many
occasions gets confused and cannot know the true nature of anything. Mind receives and interprets
the impressions of sense organs. It stores good and bad memories of the past. The mind regulates
the Pranamaya Kosha or the Vital Sheath. For eg. when the mind is upset due to some shock, the
functions of Prana and the body are affected. When Prana is steady, the mind also becomes steady.
Control over the unstable or turbulent mind prevents all sorts of psychological problems such as
depression, anxiety, stress etc. It is due to these deeds like drug addiction, unhealthy desires, lust
etc. This instability of the mind is the cause of deviation from the right path. Hence it is important
to control the mind.

A direct operation on this level is made possible by the last three limbs of Ashtanga Yoga of
Patanjali- Dharana, Dhyana and Samadhi. The culturing of the mind is accomplished by focusing
of the mind initially, followed by relaxed dwelling of the mind in a single thought for longer
durations leading ultimately to super consciousness state (Samadhi). The benefits of meditation
include improved concentration, memory, emotional equipoise and higher creativity.

4. Vijnanmaya Kosha:

The mind receives the external stimuli through sense organs and communicates the responses to
the organs of action. Though the stimuli received through the five sense organs are distinct and
different from one another, an integrated experience of them is brought about by the mind. The
intellect (Buddhi) is the discriminating and discerning process which examines and judges the
stimuli received. It also communicates to the mind its decision about the type of responses to be
executed. The intellect however, with its capacity to think, takes a rational decision which may be
liked by mind but is ultimately beneficial to the person. By keeping control of the intellect and
reasoning on achieves self-control over the sense organs. By proper control of the Vijnanamaya
Kosha one can be free from attachment, falsehood, illusion, delusion, and can rectify the wrong
thought pattern.

5. Ananamaya Kosha:

This is the subtlest of the five sheaths and consists of Vasanas or desires. They exist in the
subconscious, they way we exist during the state of deep sleep. It is considered blissful, because
whatever be the condition in which we are in out waking and dream states, once we reach
Anandamaya Kosha, all of us experience relatively the same undisturbed peace and bliss as it is
beyond the agitations of mind and intellect. The Bliss Sheath controls the intellect sheath, since
the intellect functions under the control and guidance of ones’ vasanas or desires. One must
maintain inner silence and equipoise at the mental level. We must also have a blissful awareness
in the inner subtler layers of our mind while we are in action. The Koshas function in close
interaction with each other and not independently. For eg. When the Prana and Pranamaya Kosha
is agitated the physical body is affected and vice versa.

Development of Koshas

Development of Koshas leads to the overall personality development. This development starts
from annamaya kosha and moves towards the pure consciousness steadily unleashing the five
sheaths that cover it. The metaphor of onion is used here; the five layers that cover the core of our
heart are compared with the layers of an onion. Thus, the body, opinions, emotions and rational
knowledge are only layers that cover the center of our soul.

For reaching the higher level of consciousness one needs to develop these five sheaths. The path
for developing these sheaths is as follows:

Developing and nourishing Annamaya Kosha :

To develop Annamaya Kosha proper diet should be followed. It consists of sattvic diet like
vegetarian food which endows nourishment to one’s body in the best way. It gives the inner
strength and also passes the synergy all around. Consuming the tamsik diet which consists of the
food like meat, and alcohol weakens the person’s inner strength.

Thus, Annamaya Kosha can be developed by correcting the usual eating habits, consuming right
kind of food, doing physical exercises like; walking, running, Yogic asanas etc.

Developing and nourishing Pranmaya Kosha:

To maintain health it is vital to direct and control the Prana. According to the Ayurveda the health
problems start with the level of energy before moving to the level of physique. Further, the
Pranamaya Kosha is refined through the means of air and food which people breathe and eat. The
lungs and the intestine supply the essence of air and nutrition of food to Pranamaya kosha. Thus,
by this way the Prana is refined; consequently it (the Prana) refines our body and mind.

Hence, the Pranakosha can be developed by:

 • Practicing Pranayam or various other breathing exercises which advance the excellence of
Pranamaya Kosha.
• Practicing Aasans by being aware of breathing.
• Spending more time with activities or with people that keep our spirits high.
• Practicing silence and meditating or chanting, soothing mantras.

Developing and nourishing Manomaya Kosha

Mental health of humans can be improved by developing Manomaya Kosha. The ideal diet for the
mind or Manomaya Kosha is the soothing atmosphere, good relationships, interesting profession,
fun and healthy environment. Meditation and routine introspection provide the better energy to
mind. Soothing Mantras play an important role in balancing the Manomaya Kosha. These Mantras
also works as the mental vehicle for the optimal functioning of Manomaya Kosha. For the
advancement of Manomaya Kosha, it is vital to study good books, literature, tales from ancient
sources, essays and all other related sources.

Thus, in short, Manomaya Kosha can be developed by:

• A healthy and harmonious environment which may positively influence the sensory world.
• Meditating and chanting Mantras.
• Reading motivational and value based literature.
• Spending less time with those activities which disturb or releases negative energy.
• Practicing good intentions
• Practicing silence.

Developing and nourishing Vigyanmaya Kosha

Similar to Manomaya Kosha, Vigyan Maya Kosha can be developed by practicing meditation and
Yoga asans. The deep peace can be felt by freedom of thoughts, speech, and action. Subtle changes
occur with the continuous Yoga practice. Mantra meditation and awareness of oneself
tremendously helps in developing this Kosha. Thus, the Vigyanmaya Kosha is developed by:
 • To further develop Vigyaanmaya Kosha, icchashakti (willpower), kriyashakti (passion for
work) and gyaanshakti (power of intellect) is required to be realised.
• Harmonious environment, sattvic food, meditation, good intention also helps in developing
this Kosha.

Vigyanamaya Kosha is a layer which gives an opportunity of going beyond self and to be aware
of co-workers, and even other members of community, country and even of the world. Once the
Vigyaanmaya Kosha is nurtured the special powers of the body starts working. The person whose
Vigyaanmaya is awakened he/she becomes:

• More telepathic
• Powerful in reading others thoughts and influencing them
• A healer – where his or her words may heal or cure many problems and even diseases

Awakening Anandmaya Kosha:

Anand Maya Kosha is reached after realizing or developing other four sheaths. The devotion and
belief in God give us the way towards Anandamaya Kosha. The true knowledge which is also
known as wisdom gradually helps in developing Anandamaya Kosha.

The awakening of Anandmaya Kosha can be done by some practices which are as follows:

• Seva: it refers to the selfless service where a person can empathise with other beings
• Bhakti: This is one’s devotion to God. The practice of bhakti unites the heart to all other
divine beings.
• Samadhi: The deep meditation which opens our heart to one’s own divine being which
resides in us and in our souls.

Thus when all the Koshas are well developed refined or awakened the true sense of harmony can
be experienced between the intrinsic self and the extrinsic world. This harmony provides
individuals happiness, tranquility and a feel of bliss. Here the inner self realizes the presence of
God (the infinite being) and is thus liberated from the cycle of birth and death.
EFFECT OF YOGIC PRACTICES ON HEALTH: ASANA, PRANAYAM, SHATKARMA

• In Asanas, there is emphasis on breath regulation, mindfulness, during practice, and

importance is given to maintenance of postures.
• Asanas involve slow and steady muscle stretch which facilitates effortless, easy and
comfortable maintenance of the posture, allowing various muscles and joints to stretch
smoothly without any resistance.
• Static but passive stretching of the muscles and ligament gives sufficient time to stimulate
the circulation around various tissues and organs. This also causes effective and easy
removal of waste products of the metabolism from the body.
• Hence, Asanas itself reduce oxidative stress and prevent toxic build up of metabolites in
the body which ultimately reduces molecular damage to cells.

The overall benefits are:

• Increased spine flexibility

• Joints are loosened with increased mobility
• Relaxation at muscular level, toning up and ensuring a plentiful supply of blood
• Stimulation and regulation of organ and glandular activity
• Helps calm down the nervous system
• Stimulates lymphatic system and metabolism

Physical Effects of Pranayama

• Improves the lung capacity

• Purification of the blood
• Strengthens the lungs and heart
• It regulates the nervous system
• Improvement in the quality of the blood due to increased oxygenation
• Aids in the elimination of toxins from the respiratory system through the lungs
• The digestive organs receive more oxygen and operate more efficiently
Mental Effects of Pranayama

• Elimination of stress, nervousness and depression

• Silencing the mind
• Release of blockages in the nadis or subtle channels

Spiritual effects of Pranayama

• Preparation from meditation

• Awakening and purification of the Chakras (energy centres)
• Expansion of the consciousness

SHAT KRIYAS

Hathayoga is famous for six cleansing techniques starting from forehead to anus; these
techniques are called Shatkriya or Shatkarma. ‘Shat’ means ‘six’ and ‘Kriya’ means ‘action’ The
Ancient Rishis considered these Kriyas as essential to practice of Yoga. These Kriyas have
powerful effects on both the physical and energy bodies (Koshas); they have dynamic impact on
the Doshas (Vat, Pitta, Kapha) Therefore the aim for Hathayoga and the Shatkriyas are to clean
the internal organs thereby creates a harmony between the major Pranic flow, Ida and Pingala
and attaining physical and mental purification. These Kriyas are listed in Shloka 12 in Gheranda
Samhita

Cleansing practices are part of most indigenous health systems, be it Yoga, Naturopathy,
Ayurveda, or Chinese Medicine. In Yoga, six cleansing practices are described in the Hatha
Yoga tradition, which are known to balance the constitution of an individual. These six cleansing
practices in Yoga are known as Shatkarma or Shatkriya, which are said to promote health and
well-being by purifying the whole body. The Shatkriya techniques include dhauti (internal
cleansing), basti (yogic enema), neti (nasal cleansing), trataka (concentrated
gazing), nauli (abdominal massaging) and kapalabhati (frontal sinus cleansing). Gheranda
Samhita has an elaborate description of the sub-types and benefits of the Shatkriya.
Dhauti

A literal meaning of dhauti is internal cleansing. Four major forms of dhauti kriya as described in
the Gheranda Samhita viz. antar (internal), danta (teeth), hrid (cardiac) and moola
shodhana (purification of the anus).

The most popular forms of dhauti include vamana dhauti (kunjala kriya) and vastra dhauti.
Kunjala kriya includes drinking warm saline water and voluntarily inducing vomiting to clear the
contents of stomach.

In vastra dhauti, the practitioner swallows a soft cotton cloth of about 2 m length and 4 cm width
and removes the same.

It aids in reducing ailments of the digestive system like constipation, biliousness, indigestion,
chronic gastritis, reflux acts. It even helps to reduce accessory organ ailments of digestive
systems like torpid liver, sluggish pancreas, urinary elimination, and renal complaints. Indirectly
it strengthens the heart and respiratory systems like cough, asthma, tonsillitis and teeth problems.
It even benefits in arthritis, diabetes, and weight loss.

Neti (yogic nasal cleansing)

The practice of Neti is advised in Hatha Yoga to clean the nasal passage. There are four
variations of Neti , which includes jala (water), sutra (thread), dugdha (milk), and ghritha (ghee).
The most popular forms of Neti practice are jala and sutra neti.

In Jala neti, saline warm water is passed from one nostril to another using a specially designed
pot.

The classical practice of sutra neti involves inserting a thread in the nostril and removing it from
the mouth.
Neti removes mucus from nostrils, sinuses which helps to allow the air easily without
obstruction. This help in reducing allergic rhinitis, tonsillitis and to prevent cough, cold and
tension headache due to eye strain.

Trataka (yogic visual concentration)

The practice of trataka involves concentrated gazing on a small object (usually a candle flame).
The classical explanation of the practice involves gazing at an object without blinking the eyes,
till tears roll out. The technique is said to reduce the eye disorders and to reduce the laziness.

It is of various types,

• Antaranga Trataka (internal)

• Bahiranga Trataka (external)

• Kapalabhati (yogic frontal brain cleansing)

Kapalabhati is a combination of two syllables, kapala means forehead and bhati means shining.
The practice of kapalabhati involves breathing out at a rapid pace by flapping the abdomen.
Classical texts indicate the beneficial role of Kapalabhati in respiratory disorders. It is also
known as high frequency Yoga breathing due to the nature of practice. Generally, the practice
of Kapalabhati is done prior to practice of pranayama (yogic breathing practices). Some masters
categorize the practice of kapalabhati as one of the pranayama itself. However, the practice is
classified as one of the Shatkriya as per the traditional Yoga texts.

Basti (yogic enema)

There are two forms of Basti described in Hatha Yoga, jala (water) and sthala (dry).
Both basti practices involve the cleansing of the colon. In both techniques, water is drawn in
through anus in the large intestine and then abdominal muscles are churned while holding water
inside. After churning, water expelled out through the anus.

The practice of basti is beneficial for balancing tridosha and dhatus and to purify mind and
senses. It is also said to reduce the disorders of vata and is beneficial in urinary and digestive
problems. It is also known to improve digestion.

Nauli (yogic abdominal massaging)

Nauli is a practice of contracting and isolating the rectus abdominis (abs muscles) muscle and
churning the abdominal muscles. There are three variations based on the position of isolation of
the muscles, namely dakshina nauli (right), vama nauli (left), madhyama (center). This practice
is said to strengthen the secretion of gastric juice including endocrine and exocrine functions of
the pancreas. Nauli practice purifies the liver, spleen, urinary bladder, pancreas, gall bladder, and
the intestines by its massaging effect. When all these internal organs regularly movements, the
practitioner’s digestion system and appetite improve.

Importance of shatkarma

• Shatkriya detoxifies various body systems. Clean systems helps to improve the
performance and effectiveness of father yogic practices like Asana, Pranayama, and
Mudra etc.

• It helps to improve the alertness. The blood supply is more towards nervous system after
finishing the cleansing successfully. Thus, subtle practices like meditation are more
effective after shatkriya.

• Shatkriya prevent and manage the disease. Thus, it improves the immune system.

• These Shatkriya, which effect the purification of the body, they have manifold,
wondrous, result and are held in high esteem by eminent Yogis.
 • By shatkriya one is freed from excesses of the Doshas. Then Pranayama s practices and
success is achieved without strain.

• It helps to increase awareness of a human being at different levels, at the physical level,
psychological level, emotional level, spiritual level, and intellectual level.

SHATCHAKRAS

The seven Chakras are the centers of the energy system or psychic centers in the human body.
Chakras are conjunction points for mandis so that prana accumulates in six main centers along the
spinal column and forms swirling masses of energy. Each Chakra vibrates at a particular rate and
velocity.

The first three chakras, the Muladhar, Svadhishtana and Manipura are at the lowest point of energy
circuit operating on lower frequencies and are at the lowest point of energy circuit operating on
lower frequencies and are said to be grosser and responsible for grosser states of awareness. The
Prana flowing in these chakras is said to be grosser. The Chakras at the top of the circuit i.e.
Vishuddhi, Ajna and Sahasrara, operate at high frequencies and are responsible for subtle states of
awareness and higher intelligence. Prana flowing is at this level is subtler. The Anahata Chakra is
intermediate between gross and subtle levels of energies. Chakras form one of the main concepts
of energy medicine and they help regulate different functions in the body and maintain health.

The 7 chakras are located vertically up the spine starting at the base of the spine and all the way
up to the crown area of the head. They are located in the center of the body and open on both the
front and the back side of the body.

1. Muladhara Chakra

The first Chakra, the base or root chakra is centered around the base of the spine, and is associated
with the development stage of the gestation through the first year of life and the qualities of
stability , grounding, physical health, prosperity, and trust. It is red in color and considered to be
linked to the adrenal glands. It represents activity in general such as movement, energy and
survival as well as grounding. It also connects with the legs, feet, hips and base of spine associated
with the circulation system and blood.

Disharmony or imbalance of this chakra leads to signs of lack of energy, stamina, feelings or
unreality, of not belonging, not being able to cope. Other medical problems which may occur
include chest congestion, difficulty with physical movement, coordination, or circulation
problems.

2. Svadisthana Chakra

The navel Chakra is orange in color and is thought to be responsible for the qualities of the
movement and flow of energy. It is located below the navel and above the pubic bone. In Sanskrit
it is known as Svadisthana. It is connected to the sensuality of touch and the innocent desire for
pleasure, non judgement, spontaneous enjoyment. This chakra is associated with the organs within
the lower abdomen, especially the large intestine and reproductive organs and the kidneys.

Disharmony of this chakra causes a lack of energy which included physical rigidity, restricted
feelings, digestive disorders, lack of focus, lack of vitality , being stuck in the past, holding on to
memories, problems with uterus, bladder or kidneys, stiff lower back.

3. Manipura Chakra

Located next to this is the solar plexus chakra which creates change in us as well as around us. In
Sanskrit it is known as Manipura. This chakra is yellow in color. It is an organizing type of control
center that gives us the ability and will to mould our lives in a more powerful and effective way.
It deals with many different systems of the body, digestion, stomach, small intestine, liver,
pancreas, spleen (which also affects our immune system) and is associated with the proper
functioning of the nervous system and the skin. Its located between the navel and the base of the
rib cage. Being related with optimism, self confidence, spontaneity, flexibility, understanding , a
sense of humor, joy and laughter are natural balanced expressions of the solar plexus.
Disharmony of this chakra causes ulcers, diabetes, hypoglycemia, anorexia, nervosa, bulimia,
stress related ailments, indigestion, insomnia, panic attacks, headaches, muscle tension, skin
irritation, nervous disorders, allergic reactions, arthritis, tension, worry, confusion, auto immune
disorders, chronic fatigue.

4. Anahatha Chakra

The heart Chakra known as Anahatha in Sanskrit is located at the center of the chest. It is green in
color. This is also the midway point of the chakra system with 3 chakras above and 3 chakras
below. This chakra is responsible for balance, equilibrium, community and love. It is associated
with the heart, lungs, diaphragm, arms and hands, respiration, growth and the ability to discern
and travel on our own personal road. When this chakra is balanced, there is a sense of calm, clear
sighted, friendliness and tolerance of others.

Disharmony of this chakra causes asthma, high blood pressure, lung disease, heart disease, cold
and emotionless situations.

5. Vishuda Chakra

The throat chakra is known as Vishuda in Sanskrit. This chakra is light blue in color and associated
with communication, creativity, and sense of harmony with the larger world. The maturation of
this chakra takes place between the ages of 7 to 12, when the child develops the skills necessary
to contribute to the greater system. Associated with art, authentic self expression, and the great
works of civilization, the development of a healthy fifth chakra lays down the foundation for the
personal transcendence and an understanding of higher consciousness. It is related to the thyroid
and parathyroid glands, the upper chest, neck, throat, mouth, nose and ears.

Disharmony of this chakra causes throat problems, stiff neck, thyroid problems, ear problems, spre
throat, tonsillitis.

6. Ajna Chakra

The sixth chakra, the brow chakra is located in the centre of the forehead. In Sanskrit it is known
as Ajna. It is also known as the third eye, and its maturation is associated with adolescence and the
development of insight, intuition, imagination and higher reasoning. This chakra is indigo in color.
In this stage, the adolescent learns to contemplate universal truths, see themselves in terms of his
or her place in the cosmos, and understand their archetypal identity.

This chakra more than the other chakras needs integrated balance and a firm grounded energy.

Imbalance in this chakra makes the mind become clouded and thought patterms run in chaotic
circles, which leads to practical decision making extremely difficult. Intuitive sensitivity may
become blocked. Visual defects, nightmares and headaches are also the signs of a malfunctioning
brow chakra.

7. Sahasrara Chakra

The last one, the crown chakra known as Sahasrara in Sanskrit. It is bright white in color with the
shaded of purple and gold also seen in the area. It looks like a thousand petalled lotus. A replica
of all of the other chakras and the total energy signature of each individual is said to exist within
the crown chakra. Hence, our unique pattern of consciousness is kept in constant touch with all
sorts of information from the outer universe and the subtle dimensions of spiritual energy. This
chakra is connected to the whole creation. As the base chakra connects us firmly and safely to the
whole creation. As the base chakra connects us firmly and safely to the earth, the crown chakra
opens us to the universal energy.
 Chakra
Chakra Chakra Chakra Sanskrit Chakra Chakra Chakra
Seed
Symbol Name Name Location Color Element
Sound

1. Root
Muladhara Perineum Red LAM Earth
Chakra

2. Sacral
Svadhishthana Sacrum Orange VAM Water
Chakra

3. Solar
Solar
Plexus Manipura Yellow RAM Fire
Plexus
Chakra

4. Heart
Anahata Chest Green YAM Air
Chakra

5. Throat Light Ether /

Vishuddha Throat HAM
Chakra Blue Space

6. Third
Eye Ajna Forehead Indigo OM Light
Chakra
 7. Crown Top of
Sahasrara Violet OM Thought
Chakra head

YOGIC PRINCIPLES OF HEALTHY LIVING: AAHAR, VIHARA, ACHARA &

VICHARA

Yoga is not about asana alone and pranayama, yoga is a way of life. Good health depends on the
long-term commitment and the foundation that needs to be built on four important pillars.
According to the World Health Organization (WHO), health is state of physical, mental and
social well being.

The Four Pillars of a healthy lifestyle is AHAR (Food), VIHAR (Recreation), ACHAR
(Routines), VICHAR (Thoughts)

1. The first Pillar is AHAAR

AHAR means food. “Annam Brahma—means the food is Brahman (Lord of creation). There is
an old adage which says, “As the food so the mind, As the mind so the Man”. This saying
depends on what you eat, how you eat and when you eat. Every bite you put in your mouth
counts for your well being and lifespan, but this does not mean you start binge eating. Eating in
moderation is key to maintain a healthy life.

According to Ayurveda, our food is categorized into three segments: Sattvik, Rajasic, Tamasic:

Satvik food is very simple food and gives loads of energy and keeps the mind stable. This food
type includes Milk and milk products fresh fruits, dry fruits, seasonal veggies, unrefined cereals,
pulses, spices like ginger, pepper, turmeric, cumin, honey, jaggery, Ghee, and oil.

Rajasic food creates a restless state of mind. These foods are difficult to digest like non-veg, non-
sprouted beans and pulses, garlic, onion, unseasonal veggies and salt.
Tamasic food creates a lethargic state of mind. This includes food which is stale or cooked over a
long period. All refined, processed, artificial flavoured foods, deep-frozen foods, pickles, jams,
beverages, deep-fried foods, liquor, tobacco, drugs.

The ancient literature says, “One should break one’s night long fast at the time of sunrise and end
ones last meal at the time of sunset”. Going by what our ancient literature says, we all know
breakfast should be our first meal and that should be king sized. Whatever, we eat in the morning
is absorbed and assimilated to the maximum. Food taken during the lunch should be easily
digestible and dinner should be the lightest meal of the day.

When you eat food. Your state of mind will decide how food is going to be utilised by the body.
Eat your meals with full concentration. Chew your food well and enjoy the subtle taste of each
food items. Most important avoid using mobile or watch TV while eating food.

2. The second pillar is VIHAR

Vihar means recreation. Stress is a common factor these days. Everybody is stressed on a day to
day basis and the reasons for stress can vary from person to person. Recreation, relaxation and
enjoying family time rejuvenates the body and mind. It’s a kind of anti-depressant for us.

Spending some time in activities which you enjoy clears off mind, relieves depression and
anxiety, elevates your mood and gives a feeling of well being. Active creative hobbies like
gardening, painting, playing musical instruments engages ones sensory organs and releases pent-
up emotions and recharges the mind.

Playing sports is another way of relaxing body and mind. Relaxation is the cornerstone of well-
balanced personality. Relaxation is an art which needs to be cultivated. It is important for our
body, emotions and our nervous system. Regular exercise or relaxation keeps you fit and keeps
disorders at bay.

3. The Third pillar is ACHAR—(Routine)

Our mental health and being are dependent on better routines (achaar). Regularity and sincerity
are two major components of a good routine. The best example of following a routine is the Sun-
it rises and sets daily without any excuse. The solutions to many of our difficulties in life lie in
setting out right habits and right routines.
 4. The fourth pillar is VICHAAR (Thoughts)

Our intellectual health is rightly dependent on how we think. Our thoughts are food for our mind.
Buddha says, “Based on your thinking you become the person you are”. If you think you are
weak, you will be weak. If you think you are strong, you will be strong. Manage your thought
process correctly. Always develop a good attitude and enlarge your vision.

Good thoughts can be added in daily life by reading good books, scriptures, attending Satsang
(religious discourses), reciting holy mantras, observing rituals, recollecting good experiences and
thinking positive in all situations.