स्वस्थवृत्त

स्वस्थवृत्त
Paper I
PART B
योग च निसगोपचार
yoga
CHAPTER I: introduction
 Yoga Shabda Utpatti

The word ‘Yoga’ is existent for more than five thousand years. However, even today, it
may be the most popular Indian word in the world.
- The term Yoga is derived from the root ‘Yuj’ which means ‘union’. The union denotes
that of the individual soul (Jeevatma) with the cosmic soul (Paramatma).
- According to another derivation, Yoga means ‘concentration’.
- In Bhagavad Gita, the word Yoga is used to express a sense of divine power and glory.
 Definitions of Yoga
 According to Patanjali Yogasutra:
योगश्चितवृश्चत्तश्चिरोधः । (प.यो.सू. १ / २)
Chitta = Mind, Consciousness, Awareness
Vritti = Thought waves, Activities, Changes
Nirodha = Control, Regulation, Mastery, Coordination
Yoga refers to consciously controlling or mastering the activities of the mind.

The thoughts, feelings, emotions (good or bad) occurring continuously in the mind
are known as Vrittis, which should be controlled by Yoga.
 According to Bhagavad Gita:

- Yoga is the state of equanimity in gain or loss. When the mind is detached from the
material world it maintains a desire free state. A desire free mind will not be
influenced with gain or loss, win or defeat and pleasure or misery.
- Yoga is the dexterity in action. Actions concerned with physical, mental or

intellectual levels should be performed with full adeptness and skill.
- Yoga is disunion or negation of union of the self with sorrow.
 According to Sri Aurobindo:

Yoga is an all around personality development i.e. at physical, mental, intellectual,
emotional & spiritual levels.
 According to Swami Vivekananda:

Yoga is the process of culturing & controlling the mind.
 The Four Paths of Yoga
1) Karma Yoga (path of action)
2) Bhakti Yoga (path of devotion)
3) Raja Yoga (royal path)
4) Gyana Yoga (philosophical path)
1) Karma Yoga
The word ‘Karma’ means ‘to do’, ‘to act’. Any mental or physical act is called Karma.
Karma is also the word used to describe the consequence of this act, thus the word also
refers to the Universal Law of Cause and Effect.
Everything we do, say or think, gives rise to an effect, which in due time will return to us,
in full accordance with this law of consequence. What we call ‘luck’ is the result of our
earlier good actions, and what appears to us as misfortune is merely the repercussion of
past negative actions.
Therefore, the events of our future do not arise coincidentally, but are actually caused by
the effects of our previous and present actions. In this way our destiny is predetermined
by our Karma; just as the destination of an arrow released from its bow is fixed and
predictable, unless its course is diverted, or corrected by another event. Through positive
thinking, wisdom and selfless service, we can lessen and alter the outcome of our Karmas
and gradually guide our destiny towards the positive.
There are two types of Karma:

i) Sakama Karma (selfish actions)
ii) Nishkama Karma (selfless actions)
Selfish thoughts and actions deepen the duality between ‘mine’ and ‘yours’. Being
selfless however, leads us above and beyond the limit of our little ego to the unity of all
beings. Sakama Karma binds us to the Wheel of Death and Rebirth. Nishkama Karma
frees us from this.
In India, the rain, the tree, tree river and the Saint are all regarded as symbols of
selflessness. Rain comes for the benefit of all – humans, nature and animals equally.
The tree offers its shade to all that seek shelter and yields its sweet fruit even to those
who hurl stones at the tree to knock the fruit down. The river is also there for everyone.
The deer quenches its thirst in the same river as the tiger. A Saint gives his blessing to all
without distinction.
Nishkama Karma is the way to avoid creating new Karma and may even resolve earlier
Karma. To offer understanding, forgiveness and help are the selfless action that liberate
us from the cycle of Karma.
2) Bhakti Yoga
Bhakti means love and devotion to God – love and devotion to His Creation, with respect
and care for all living beings and all of nature. Everybody can practice Bhakti Yoga,
whether young, old, rich or poor, not matter to what nation or religion one belongs. The
path of Bhakti Yoga leads us safely and directly to the goal.
Bhakti Yoga also includes the worship of a form of God. God is everywhere. God dwells
within us and all around us. It is as though we are connected to God by a fine thread –
the thread of love. God is Universal Love. Love and Divine Grace surround us and flow
through us, but we are not conscious of this. The moment this consciousness, this Divine
love, has been experienced, one never desires anything more. We then know the
meaning of true love for God.
A person lacking Bhakti is like a fish without water, a bird without wings, a night without
the moon and stars. All beings need love. Through it we feel protected and happy just
like a child in the arms of its mother or a traveler at the end of a long, arduous journey.
There are two types of Bhatki:

i) Apara Bhakti (inferior / egoistic love)
ii) Para Bhakti (superior / universal love)
A Bhakta accepts everything that happens to him as a gift of God. There is no

expectation, there is simply complete surrender to the will of God. This Bhakta accepts
each life situation as placed before him by destiny. There is no resentment, his only
Payer is: “Let Thy will be done.”
However, prior to reaching this level of supreme love for God, our Bhakti is intermingled
with egoistic thoughts. This means that we do in fact love God, but also expect
something from God. Many people turn to God for help when they are troubled or in
pain. Others pray for material objects, money, glory, career promotion.
In the Bhakti Sutras, Sage Narada describes nine elements of Bhakti Yoga:
i) Satsan (good spiritual company)
ii) Hari Katha (to hear and read about God)
iii) Shraddha (Faith)
iv) Ishvara Bhajana (to sing the praises of God)
v) Mantra Japa (Repition of God’s name)
vi) Shama Dama (Withdrawal and control of the senses with regard
to worldly things)
vii) Santo ka Adar (to show honours to people who have dedicated
their live to God)
viii) Santosha (Contentment)
ix) Ishvara Pranidhana (Devotion to God)
3) Raja Yoga
Raja means King. A king acts with independence, self-confidence and assurance.
Like-wise, a Raja Yogi is autonomous, independent and fearless. Raja Yoga is the path of
self-discipline and practice.
Raja Yoga is also known as Astanga Yoga (Eight steps of Yoga), because it is organized in
eight parts:
I. Yama (Self-control)
II. Niyama (Discipline)
III. Asana (Physical exercises)
IV. Pranayama (Breath exercises)
V. Pratyahara (Withdrawal of the Senses)
VI. Dharana (Concentration)
VII. Dhyana (Meditation)
VIII. Samadhi (Complete Realization)
The eight steps of Raja Yoga provide systematic instruction to attain inner peace, clarity,
self-control and realization.
I. Yama – Self-control
It consists of five principles:
i) Ahimsa – Non-Violance
Ahimsa means not to cause pain or harm to any living being by thought, word or
deed. Non-violence also means not to kill. Consumption of meat requires the death
of an animal. It is due to this principle that Yogis are Vegetarian. Animals have a keen
instinct, which heightens their awareness of impending death. They sense when they
are to be slaughtered and are in mortal fear. Fear and stress hormones are released
throughout their body. These hormones remain in the flesh of the slaughtered animal
and are eaten by unsuspecting people. Many apparently groundless fears, neuroses
and psychoses have their origin in this food.
ii) Satya – Thruthfulness

To always speak the truth is good and correct, but more important is how we convey
the truth. We have the capacity to hurl truth at someone like a knife, but we are also
capable of clothing that same truth in loving words, in order not to violate the
principle of Ahimsa as mentioned above.
To be truthful also means not to hide your feelings, not to be evasive or make
excuses. Perhaps for some time we can hide our true face from the eyes of others,
but there is at least one person who knows our inner truth – our inner self. Our own
consciousness is a witness.
iii) Asteya – Non-Stealing
Asteya means that you should never take anything that rightfully belongs to another.
This means not only material objects, but also the stealing of mental property, to rob
someone of an opportunity, hope or joy. The exploitation of nature and destruction
of the environment also fall into this category.
iv) Bhramacharya – Pure Way of Life

Brahmacharya is often translated as sexual abstinence. But it actually consists of
much more. Brahmacharya means that our thoughts should always be turned
towards God. This does not imply that we should neglect our duties in this world. On
the contrary, we should fulfil these responsibilities with great care, but always with
the awareness: “I am not the doer, God alone is the doer.”
v) Aparigraha – Non-Accumulation of Possessions

We should not accumulate goods, but only acquire and use what we need to live.
One who has many possessions, also has many worries. We are born without
belongings and when we again depart from this world, we leave all behind.
Non-accumulation also means to grant other people their freedom – not to hold onto
others. In letting go, we also free ourselves. Therefore, to give freedom means also to
free one’s self.
II. Niyama - Discipline

It consists of five principles:
i) Shaucha – Purity
Not only external purity, but more importantly, inner purity. Our clothing, our body,
as well as our thoughts and feelings should be pure. The same holds true for the
people we associate with. For our spiritual development, it is of great benefit to keep
good company of people who impart a good influence upon us, who are spiritual and
support us with their wisdom.
ii) Santosha – Contentment

Contentment is the greatest wealth we are able to possess. The Indian poet Tulsidas
said: “You may possess mines of gold and precious stone, but inner discontent
destroys all wealth.” We can attain contentment only when we recognize that all
worldly goods bring disappointment and that inner wealth provides more happiness
than material possessions.
iii) Tapa – Self-Control, Self-Discipline

In life, when we encounter adversity and obstacles, we should never give up. Rather
we should continue on our chosen path with firm determination. To continue to
practice, with self-discipline, patience and perseverance – this is the key to success.
iv) Svadhyaya – Study of the Holy Scriptures
Study of the Holy Scriptures, such as the Bhagavad Gita, the Upanishads, the Yoga
Sutras of Patanjali, etc., impart valuable knowledge and provide great assistance on
the path of Yoga.
v) Ishvara Pranidhana – Devotion to God

Hand over all that you do to the Divine Self with pure devotion. God protects all who
surrender with trust and faith.
III. Asana – Physical Exercises

-> Refer to Chapter III
IV. Pranayama – Breath Exercises

-> Refer to Chapter IV
In the process of controlling the body and breath, Raja Yogis also achieve control of the
mind. This leads to an awakening of the inner powers which will continue to give
guidance on the spiritual path.
V. Pratyahara – Withdrawal of the Senses

Yogis are in the position of being able to direct their mind and senses at will, either
inward or outward; just like a tortoise can withdraw its limbs and head under its shell
and extend them out again. Once there is controlled Pratyahara, there is gained an
independence from external conditions. One can immediately withdraw the senses from
external objects and also, when desired, use the senses consciously, with full awareness.
In the first stages of meditation we practice Pratyahara, keeping the body motionless,
the eyes closed, the mind quiet and the attention directed inward. There are special
techniques through which we can practice Pratyahara. One meditation exercise initially
directs attention to external sounds, their nature, distance, etc. – simply observe the
sound. Gradually, awareness is withdrawn to one’s ‘inner space’ to the sounds within the
body (heartbeat, blood circulation, etc.). It is only when one has mastered the step of
Pratyahara that we can progress to Dharana (Concentration).
VI. Dharana – Concentration
Dharana means to focus one’s thoughts and feelings upon a single object. Usually we
succeed with this for only a short time, then other thoughts come and distract us. We
become aware of our lack of concentration after just a few minutes. Until we are capable
of concentration on a thought or object for any length of time, in any situation, we still
have not mastered Dharana.
Trataka kriya, specific Asanas and Pranayamas, as well as the repetition of Mantra,
greatly help in improving the ability to concentrate.
VII. Dhyana – Meditation

All meditation techniques are only preliminary exercises for true meditation. One cannot
learn to meditate, just as we cannot learn to sleep. Sleep just happens when our body
becomes relaxed and quiet. Meditation happens when the mind is quiet. In meditation
there is no imagination, because imagination arises from the intellect. We can compare
the human brain to a powerful computer that has enormous storage capacity. All the
data of the Universe may be stored there, but this ‘computer’ is also limited. Our human
brain can only reproduce what has been fed into it. But in meditation, we experience
pure being. The moment the intellect is still and the individual ego ceases to exist, Divine
light shines within the heart and we are one with it.
VIII. Samadhi – Complete Realization

Samadhi is where the knower, knowledge and object of knowledge unite. This means
that one unites with the Divine consciousness. Those who attain Samadhi see a heavenly,
radiant light, hear a heavenly sound and feel within themselves an infinite expanse.
When Samadhi is attained, we are like a river that finally flows into the sea after a long
and difficult journey. All obstacles are overcome and the river is, for all of time, united
with the ocean. In the same way, a Yogi arrives at the end of the path and becomes on
with the Supreme Consciousness. The Yogi’s consciousness finds eternal quiet, peace and
bliss – the Yogi is liberated. This experience cannot be conveyed in words, because
only one who has tasted milk, knows how milk tastes;
only one who has felt pain, knows what is pain;
only one who has loved, knows what is love;
and so only one who has experienced Samadhi, knows what is Samadhi.
In this state all duality is dissolved. There is neither day or night, neither darkness or
light, no qualities or colour. Everything is one in the Supreme Self. This union of the
individual soul with the Cosmic soul is the goal of Yoga.
4) Gyana Yoga
Gyana means knowledge. Gyana Yoga is the path where reality is discovered through
insight, practice and knowledge.
Gyana Yoga has four principles:
I. Viveka (Discrimination)
II. Vairagya (Renunciation)
III. Shatsampatti (The Six Treasures)
IV. Mumukshtva (Constant Striving for God)
I. Viveka – Discrimination
Viveka is the purest form of knowledge. It can also be described as the supreme
authority of our conscience. Our conscience tells us what is right and what is wrong.
Mostly we know very well what we should do, however, our egoistic desires generally
show themselves as stronger and drown the voice of conscience within us.
II. Vairagya – Renunciation

Vairagya means to liberate oneself inwardly from any desire for earthly pleasure or
possessions. A Gyana Yogi has realized that all worldly pleasures are unreal and are
therefore without lasting value. A Gyana Yogi seeks the unchanging, the eternal Supreme
– God. All things of this earthly realm are transitory and therefore a form of unreality.
Reality is the Amta, the Divine Self, which is indestructible, eternal and unchanging. The
Atma is comparable to space. Space is always space – one cannot burn it or cut it. If we
put up walls we create single ‘individual’ compartments. However, space does not
change itself because of this, and one day when the walls are removed, there only
remains undivided endless space.
III. Shatsampatti – The Six Treasures

This principles of Gyana Yoga comprises six principles:
i) Shama – withdrawal of the senses and the mind.
ii) Dama – control of the senses and the mind; to restrain oneself from negative
actions, such as stealing, lying and negative thoughts.
iii) Uparati – to stand above thing.
iv) Titiksha – to be steadfast, disciplined; to endure through and overcome all
difficulties.
v) Shraddha – faith and trust in the Holy Scriptures and the words of the Master.
vi) Samadhana – to have determination and purpose. Whatever may come, our
aspirations should always be directed solely towards our goal.
Nothing should ever be able to dissuade us from this.
IV. Mumukshtva – Constant Striving for God

Mumukshtva is the burning desire in the heart to realize God and unite with God. The
Supreme and Eternal Knowledge is Atma Gyana, the Realization of our true Self. When
Realization dawns, the boundaries of the intellect are opened and absolute. All-
encompassing love fills our heart. It also becomes clear that whatever harms other,
ultimately harms us. So finally we understand and obey the Universal precept of Ahimsa.
 Other Paths of Yoga
 Hatha Yoga
Hatha means willpower, and here it refers to disciplined practice and behaviour using
willpower and energy.
Hatha Yoga is the path of practice and purification – internal, as well as external.
It is therefore an additional Yoga path to the four traditional paths.
Regular practice of these exercises requires willpower and discipline and that is why
this path is called Hatha Yoga.
‘Ha-tha’ also means sun and moon. This refers to the union and harmony of the sun
and moon principles, which result from the practice of Hatha Yoga.
There are six purification techniques that pertain to Hatha Yoga, called Shatkarma. In
the West, Asanas and Pranayamas are generally assigned to Hatha Yoga – they are
actually a part of Raja Yoga.
Hatha Yoga Kriyas: - 6 -> Refer to Chapter V

1) Neti
2) Dhauti
3) Nauli
4) Basti & Shanka Prakshalana
5) Kapala Bhati Pranayama
6) Trataka
Hatha Yoga Siddhi Lakshana:

- Body becomes lean without any signs of weakness or debility
- Glowing face with delightfulness
- Clear voice
- Bright eyes
- Devoid of physical and mental ailments
- Control of sexual desire
- Good appetite
- Nadi Vishuddhi – all body channels (physical & energetic) get purified
A yoga practitioner does not succeed in Raja Yoga wthout Hatha Yoga (Shatkriya),
and there is no success in Hatha Yoga without Raja Yoga (Astanga Yoga).
Therefore, one should indulge in the practice of both to achieve the ultimate goal –
Moksha.
 Mantra Yoga
Mantra is an invocation or a mystical formula which aids the person to release the
self and attain bliss and ultimate fulfillment. The sounds in a Mantra generate mystic
power. Mantra produces a set of vibration in the surrounding atmosphere and its
force depends on the attitude of the person and the intensity of concentration.
Mantra Yoga must be performed with faith, only then it is fruitful. The results cannot
be analyzed, measured, weighed or seen, but can be felt.
Three ways to perform Mantra:

i) Upanshu Japa - recitation of mantra by only lip movement or whispering
ii) Manasika Japa - recitation of mantra in the mind & heart
iii) Vachanika Japa - recitation of mantra in a low, medium or high tone
 Laya Yoga
Laya Yoga is the Yoga of Pranayama.
In Sanskrit the word ‘Laya’ means dissolution of one thing into another thing.
For those who want to practice Laya Yoga, it is very important that they purify the
body by Hatha Yoga first.
Laya Yoga is an ancient form of meditation with concentration on the Chakras.

Sri Gorakshnatha, an ancient sage of Nepal, is the founder of Laya Yoga. There are
five main energy centers in the spine and two in the head. Laya Yoga attempts to
locate these energy centers and channelize them through mediation.
Laya essentially means to dissolve all Karmic patterns and merge into the
transcendental reality. It also means deep concentration and making an effort to
obliterate the ego, thereby rising to a higher state of consciousness, called Turiya.
Laya Yoga involves techniques of meditation that cause the Prana to move in certain
ways to awaken the Kundalini.
It channelizes the energy forces in the Kundalini instead of merely controlling the
mind. It is important that the Kundalini is activated through performance of Asanas,
Pranayamas and making a conscious effort to guide the awakened energy in the
spine and allow it to immerse into the crown chakra.
 Yoga Prayojana
The soul resides in a physical form, which is a slave to so many impressions and
tendencies; but once the physical body and the mind are purified through Yoga, the
individual becomes free of disease and experiences unity with the Supreme Soul.
 Ayurveda Yoga Sambandha
Ayurveda and Yoga are two very similar paths sharing a close relationship. Both these
sciences, which have their origin in the Vedic texts, are concerned with physical and
mental health.
Both Ayurveda & Yoga give holistic approaches for living life at its fullest. These two
sciences have a common understanding that the health of an individual is dependent on
the health and balance of the mind.
Yoga prepares the body and mind of the individual for eventual liberation and
enlightenment. Ayurveda describes various ways to prevent and cure disease of the body
and mind.
Ayurveda is an ancient system of natural and holistic medicine. It uses the inherent
principles of nature to help maintain health in a person by keeping the individual’s body
and mind in perfect equilibrium. It uses various techniques such as Dinacharya,
Ritucharya, Shamana & Shodhana Karma, Pathya ahara & vihara, Mantra chikitsa, etc.
Yoga uses various techniques such as Asana, Pranayama, Dhyana, Mantra, Shatkarma,
Pathya ahara & vihara, etc. to harmonize the body, mind & soul.
 Yoga Abhyasa Pratibhandhaka as per Hatha Yoga

On the path of Yoga one may face various obstacles which disturb the physical and
mental development. Every person has certain inhibitions due to Tamas, and certain over
activeness due to Rajas.
अत्याहारः प्रयासि प्रजल्पो श्चियमग्रहः ।

जिसङ्गि लौल्यि षडश्चियोगो श्चविश्यश्चत ॥ (ह.यो.प्र. १ / १५)
Overeating, exertion, talkativeness, excessive adhering to rules, keeping company of
unsuitable people and unsteadiness are the six factors which cause obstruction on the
Yoga path.
Other factors which cause obstructions are:

Diseases, Doubt, Negligence, Laziness, Incontinence, Illusion, Instability
 Yoga Siddhikara Bhavas as per Hatha Yoga

उत्साहवसाहसाधै याा त तद्वज्ञािाच्च श्चिियात ।
जिसङ्गपररत्यागात् षडश्चियोगः प्रश्चसद्धश्चत ॥ (ह.यो.प्र. १ / १६)
Enthusiasm, courage, willpower, discrimination, determination and avoiding the
company of unsuitable people are the six factors which bring success on the Yoga path.
 Ahara During Yoga Abhyasa
 Mitahara
Proper diet is defined as Snigdha & Madhura, leaving ¼ of one’s stomach capacity
free and the food should be pleasing to Lord Shiva. Shiva is the inner consciousness,
the Atma. So, food should be pleasing for oneself without harming the health. A Yogi
should consider all the food items as Prasada (gracious gift) and offer it to the deities
before consuming.
 Pathyahara
A Yogi should eat food that is Pushta (nourishing), Madhura & Snigdha. Products of
cow’s milk and articles which are pleasing to oneself and nourish the Dhatus are
suitable for the practice of Yoga. The diet should be vegetarian to promote the
advancement on the path of Yoga.
The most wholesome foods for a Yogi are Godhuma, Yava, Shali, Shastika Shali,
Dugdha, Ghrita, Sharkara, Navanita, Guda, Madhu, Shunthi, Patola, Jivanti, Vastuka,
Brahmi, Meghananda, Punarnava, Mudga, Divyodaka.
 Apathyahara
The foods which are unwholesome for a Yogi are excessively Katu, Amla, Tikshna,
Lavana, Ushna, and also leafy vegetables, sour gruels, oils, sesame, mustard, alcohol,
fish, meat, curd, buttermilk, horse gram, asafetida, garlic and onions should be
avoided.
Unhealthy diet should not be taken. Food which is reheated after becoming cold,
which is dry, which is excessively salty or acidic, stale or has too many vegetables,
Rajasika and Tamasika Ahara should be avoided.
CHAPTER Ii: panchakosha
The body does not just consist of the visible physical form; it possesses also four other subtle
sheaths. Altogether, each person consists of five ‘bodies’ or ‘Koshas’ -> Panchakosha.
Panchakosha:
1) Annamaya Kosha - the Body of Nourishment (Physical Body)
2) Pranamaya Kosha - the Energy Body (Astral Body)
3) Manomaya Kosha - the Mental Body (Astral Body)
4) Vijnanamaya Kosha - the Intellectual Body (Astral Body)
5) Anandamaya Kosha - the Body of Joy (Causal Body)
Our Karmas (actions) and Samskaras (memories & experiences) are stored in the Koshas.
They form the partitions between the individual soul and the universal Self.
Liberation – Moksha – therefore means to release the Atma from the limitations of the
Koshas. In order to become one with something, we must develop the same qualities as that
with which we wish to unite. Until we have released ourselves from the Koshas, while we
still hang onto our personal ego and continue to identify with the little “i”, we cannot
become one with the infinite.
On the other hand, however, all five Koshas are indispensable for our existence on the
earthly plane. Without them we cannot exist here. To surmount and detach from the Koshas
is primarily an extensive process of mental purification and development. When there are no
more impurities, no more “shadows” are remaining, then at the end of our life, the astral
body also dissolves and our soul’s spark unites with the infinite, divine light.
1) Annamaya Kosha
Annamaya Kosha is the physical body. It is influenced by the food we eat as well as by our
environment and society. Therefore, the Yoga teaching emphasize how important positive
and beneficial human interaction, as well as healthy, sattvic diet, are for our physical and
mental development. The consumption of meat, alcohol and drugs weakens our vitality and
fills us with negative vibrations. A wholesome, lacto-vegetarian diet, however, provides
nourishment for the body in an optimal way.
2) Pranamaya Kosha
Pranamaya Kosha is the subtle sheath of cosmic energy that penetrates and surrounds the
physical body. It forms our “aura”, the radiance that emanates from us. Prana is the subtle
“nourishment” that is as necessary to life as food and drink. With each breath, we not only
absorb oxygen, but also Prana. All foods not only supply us with nutrients, but also with
Prana. The quality of our Prana is decisively affected by external influences as well as by our
own thoughts and emotions, and impacts upon the other Koshas.
3) Manomaya Kosha
Manomaya Kosha, the mental energy sheath, is even more extensive and powerful than the
Pranamaya Kosha. Its scope is infinite. The mind and thoughts can reach anywhere without
any loss of time. Therefore, it is very difficult to control the thoughts.
Vedanta philosophy coined the saying:

“The whole world exists in your mind.”
Innumerable levels and worlds exist in the mind of each individual. Every thought, every idea
and every feeling forms a separate world for itself. Only through controlling the mind can we
gain control over our destiny. The best method of mastering the mind is to foster good
thought and qualities. Following the rules of Yama & Niyama, understanding, giving, praying
and practicing Mantra purify our Karma.
4) Vijnanamaya Kosha
Vijnanamaya Kosha is the intellectual body. It can also be positively or negatively orientated.
This depends on the society we keep, together with the sensory impressions that we absorb
from our environment. It is formed by the experiences, upbringing and education in this
lifetime, and represents the sum total of all of these. The intellect, though, is not always our
best adviser. All too often it is deaf to the truth and judges egoistically in line with our
desires. The intellect can be a very useful tool, but it can also be a great hindrance. That is
why we should always employ both, Buddhi (reason) and Viveka (correct discrimination).
5) Anandamaya Kosha
Anandamaya Kosha is the “body of bliss”. It is the subtlest of the five sheaths and the most
difficult to overcome. This is because the aspiration for the fulfilment of our desires and for
comfort & pleasure is a powerful motivator and a decisive power within us.
There are 2 types of Joy: i) Transitory, limited joy

ii) Eternal, unlimited joy
The first depends on certain conditions, the fulfilment of our desires and other favourable
circumstances, whereas the latter is unconditional, and is totally independent of external
conditions. Lasting contentment and Maha-ananda (infinite bliss) are bestowed upon us only
in union with the Self; all other joys are transitory and limited.
Etiology of vitiation of Panchakosha:

- Rajasika & Tamasika ahara, Amatravata ahara sevana, Ahita ahara
- Ahita Vihara, Indriya Hinayoga-Mithyayoga-Atiyoga, Dasha papkarma
Cleansing of Panchakosha:
1) Annamaya Kosha Yama & Nyama, Asana, Shatkriya, Sattvic & Hita ahara & vihara
2) Pranamaya Kosha Pranayama
3) Manomaya Kosha Pratyahara, Dharana
4) Vijnanamaya Kosha Dhyana
5) Anandamaya Kosha Samadhi
CHAPTER iii: asana
“Asana” is the Sanskrit word for a physical posture. Expressed in general terms, Asana
denotes a specific position which can be held in a relaxed and comfortable manner for a long
period of time. In the 2nd Century before Christ, Patanjali wrote down the principles of Yoga
practice in the “Yoga Sutras”. He named only the meditation posture “Asana” and the
physical postures he termed “Yoga Vyayam”. However, in common usage, the dynamic Yoga
exercises also became known as Asanas.
Many Asanas were derived from the natural movements and positions of animals and carry
the names of animals such as “cat”, “deer”, “tiger”, “hare”, etc. These postures make use of
examples from nature on how to help oneself. Asanas have a far-reaching effect upon body
and mind. The animals instinctively used these movements and positions because of their
natural benefits. These effects are attained through the practice of the Asanas.
For example: Marjari (The Cat) for stretching the body and the spine, Bhujangasana (The
Cobra) for the release of aggression and emotions, and Shashankasana (The Hare) for
relaxation. The headstand (Shirshasana) and Lotus (Padmasana), are regarded as the
supreme or “royal” Asanas.
Asanas are beneficial for the muscles, joints, cardiovascular system, nervous system and
lymphatic system, as well as the mind, psyche and Chakras (energy centres). They are
psychosomatic exercises, which strengthen and balance the entire nervous system and
harmonies and stabilize the practitioner’s state of mind. The effects of these exercises are a
sense of contentment, clarity of mind, relaxation and a feeling of inner freedom and peace.
Periods of relaxation are included at the beginning and end of each Yoga class, as well as
between the individual exercises. By developing the ability to relax, the feeling for one's own
body is deepened. Physical and mental relaxation are prerequisites for the correct
performance of all Yoga exercises and it is only in this way that the effects of the Asanas
completely unfold.
The breath plays an important role in the Asanas. With coordination of breath and
movement, the Yoga practice becomes harmonious, the breath deepens of its own accord
and the body’s circulation and metabolism are stimulated. Use of the breath greatly
enhances muscle relaxation by concentrating on tense areas of the body and consciously
relaxing those parts with each exhalation.
Differences Between Asanas and Gymnastics:
In contrast to gymnastic exercises, Asanas are practiced slowly to enable mental focus and a
conscious understanding of the movement. The number of exercises practiced is not
important, but rather the quality of performance. Before, after and between the exercises, a
period of conscious physical and mental relaxation should be included.
The objective of the Asanas is not the conversion of bottled-up energy or tension into
movement, rather it is to harmonies the body and mind by consciously observing the
physical and mental process as each movement or relaxation is practiced. The body does not
become tired or exhausted through the Asanas. On the contrary, with energy recharged, one
feels rested and refreshed.
Important Principles for Practice of Asanas:

Asanas are always performed in coordination with the breath.
Movements that expand the chest and abdominal cavity, are always connected with the
inhalation.
Movements that narrow the chest and abdominal cavity, are always connected with the
exhalation.
In the initial stages of practice, the Asanas are performed once or twice without holding, so
that the movement of the body and the breath are synchronised. In this way it is clearly
established with which movement to inhale or exhale. This type of practice calms the
nervous system, stimulates the glands, increases the capacity of the breath and frees one
from physical and mental stress. The mind becomes relaxed, calm and clear.
Only after this preliminary practice should an Asana be held for a longer time, breathing
normally. During practice, concentration is directed to the specific part of the body on which
the exercise is working. The breath consciousness is also directed to this region of the body.
After practicing a posture, a counter pose or equalizing posture is carried out. For example,
when one part of the body is flexed or contracted, then in the following Asana it is extended
or stretched.
Health Benefits from Regular Practice of Asanas:

- Flexibility of the spine is increased
- The joints become more mobile
- The muscles are relaxed, toned and receive a plentiful supply of blood
- Organ and glandular activity is stimulated and regulated
- The lymphatic system and metabolism are stimulated
- The immune system is strengthened
- Circulation and blood pressure are normalized and stabilized
- The nervous system is calmed and strengthened
- The skin becomes clear and fresh
 Standing Postures
 Ardha Katichakrasana
Ardha means half, Kati means waist, and Chakra means wheel. In this posture, a
semicircle is formed by lateral bending at the waist.
Practice:
Stand with legs together. During the exercise keep the knees straight. Inhale raise the
right arm till the biceps touches the ear, palm facing inwards. Slowly bend the body
to the left at the waist as far as possible while keeping both soles steady on the floor.
Maintain the posture for some time with normal breathing. Return back to erect
standing posture and relax the hand. Repeat the same on the other side.
Benefits:
Enhances flexibility & digestive power. Reduces stiffness of the back and legs.
Lateral thoracic muscles are trenched, lung capacity increases and excess fat around
the wait reduces.
 Padahastasana
Starting Position: Stand with legs together
Concentration: on the relaxation of the back
Breath: coordinated with the movement
Repetitions: 3-5 times
Practice:
Stand with legs together. During the exercise keep the knees straight. >Inhale deeply.
Raise the hands above the head. Palms facing forward. >Exhaling bend forward
slowly until palms rest on the floor next to the feet and the forehead touches the
knees. >Inhaling slowly come upright again. >Exhaling slowly lower the hands
sideways of the body.
Benefits:
Strengthens the abdominal organs. Eliminates possibilities of abdominal bloating,
constipation, indigestion, and other gastric problems. Provides flexibility of the spine
and makes it resilient and straight.
Caution:
This Asana should be avoided by those with high blood pressure or a tendency to
become dizzy. Also in conditions such as slip disc and sciatica.
 Ardha Chakrasana
Ardha means half, Chakra means circle. This posture appears like a half circle.
It flexes the body backwards from the waist region.
Practice:
Stand with legs together. During the exercise keep the knees straight. Stand erect,
support the back at the waist with the palms and exhale. Inhale bend backwards
from lumber region with the neck fully extended. Remain in this posture for some
time. Return to erect standing posture.
Benefits:
Relieves lower back ache. Stimulates blood circulation and spinal ne
Caution:
Hypertension and vertigo patients should do this Asana with care.
 Trikonasana
Starting Position: Stand with legs apart
Concentration: on the sideways stretch of the upper body
Repetitions: each variation 3 times on each side
Practice:
Variation A:
>Exhaling bend the upper body to the right. The right hand
slides down along the leg towards the ankle. The legs remain
straight. The left hand moves up along the left side of the body
to the armpit. Look towards the left elbow and remain for a short
time in this position. >Inhaling slowly come upright. Practice the
exercise on the other side. After each round pause in the starting
position, breathing normally.
Variation B:
>Inhaling raise the arms sideways to shoulder height.
>Exhaling bend the upper body to the right until the right
hand touches the ankle. The left arm is stretched upwards vertically.
The palm faces forward. Look towards the left hand.
Remain for a short time in this position.
>Inhaling slowly come upright.
>Exhaling return to the starting position.
Repeat exercise on the other side.
Variation C:
>Inhaling raise the arms sideways to shoulder height. >Exhaling bend the upper body
to the right until the right hand touches the ankle. Extend the arm straight up and
move the arm over the head until the upper arm touches the ear. Remain a short
time in this position. >Inhaling slowly come upright. >Exhaling return to the starting
position. Repeat the exercise on other side.
Variation D:
>Inhaling raise the arms sideways to shoulder height.
>Exhaling turn the upper body to the right, bend forward
and take hold of the right ankle with the left hand. The right arm
is stretched upwards vertically. Look towards the right hand.
Remain for a short while in this position.
>Inhaling slowly come upright.
Repeat the exercise on other side.
Variation E:
>Inhaling bring the arms behind the back and take hold of the left wrist with the right
hand. >Exhaling turn the right foot and upper body to the right, bending the right
knee bring the nose or the forehead to the knee. The left leg remains straight.
Remain a short time in this position. >Inhaling slowly come upright. >Exhaling return
to starting position. Repeat the exercise on other side.
Benefits:
Balances the nervous system, promotes flexibility of the spine, opens and stretches
the muscles along the side of the body. Stretches the muscles at the back of the
thighs and increases leg stability. Deepens the breath and guides it into the sides of
the lungs. To relieve constipation, drink 1-2 cups of lightly salted, lukewarm water
before the exercise.
 Sitting Postures
 Svastikasana
(Auspicious pose)
Practice:
Sit with legs straight. Spread both the legs. Bend the left leg at the knee and place the
sole on the inner side of the right thigh. Bend the right leg at the knee and place its
foot in between the thigh and the calf of the left leg. Keep the back straight and place
the hands on the knees.
Benefits:
It is a good posture for Dhyana and Pranayama. Increases concentration. Even in
conditions such as varicose veins, aching leg muscles can use Svastikasana.
Caution:
Svastikasana should be avoided in case of sciatica and sacral infection.
 Gomukhasana
Starting Position: Sit with legs straight
Concentration: on the whole body
Breath: normal breathing
Repetitions: once to each side
Practice:
Sit with the legs straight. Bend the left leg and place it over the right thigh so that the
left heel touches the outer side of the right buttock. Bend the right leg and place the
right heel beside the left buttock. Both buttocks remain on the floor. >Raise the right
arm and bend it behind the head so the elbow points up. Bring the left arm behind
the back from below and clasp the fingers of both hands together. The head remains
upright and straight and rests on the right forearm. Look up. >Breathing normally
hold the position. Return to the starting position.
Practice the exercise on the other side.
Benefits:
Strengthens the finger joints and wrists, promotes mobility of the shoulders and hips,
while strengthening muscles of the chest and back. Improves a rounded back and
sideways curvature of the spine. Facilitates deeper breathing. Stimulates kidney
function, activates the bladder and the digestive system, and also counters diabetes.
Caution:
This exercise should not be practiced with injuries to the arms, hands or legs.
 Padmasana
Repetitions: once
Practice:
Sit with the legs straight. Bend the right leg and place the right foot on the left thigh
so that the heel is as close to the body as possible. Bend the left leg and place the left
foot in the same way on the right thigh. >Relax legs and hips and also the upper
body, arms and shoulders. >Rest the hands in Chin Mudra on the knees. Close the
eyes and remain motionless in this position.
Concentrate on the relaxation of the whole body and the breath.
Benefits:
Padmasana is the best sitting posture for meditation. It has a balancing influence on
all Chakras.
Caution:
This Asana should not be practiced with problems in the knees or ankles.
 Vajrasana
(Sitting on the Heels)
Practice:
Come up onto the knees (knee stand). The legs are together. The big toes touch each
other, the heels point slightly outwards. Tilt the upper body forward and then sit
back between the heels. The trunk is upright. Place the hands on the thighs.
Benefits:
Vajrasana calms and harmonises body and mind. This position also stimulates
digestion therefore it is recommended to sit in Vajrasana for about 5-10 minutes
after a meal.
 Bhadrasana
Practice:
Sit with legs straight. Bend the knees and place the soles of the feet together. Hold
the toes with the hands and pull the feet as close as possible to the body. Relax the
hips and without forcing encourage the knees towards the floor. Return to the
starting position.
Benefits:
Good preparation for meditation posture. Relaxes and improves blood supply to the
hips. Awakens the Kundalini Shakti.
 Shashankasana
Starting Position: Vajrasana
Breath: coordinated with movement, normal breathing in the posture
Practice:
Sit in Vajrasana with hands on the thighs. The upper body is straight and relaxed.
>Inhaling raise both arms above the head. >Exhaling keep the back straight and bend
upper body and arms forward from the hips, until arms and forehead touch the floor.
The buttocks remain on the heels. >Breathing normally remain in this position for a
while. Relax the whole body, especially the shoulders, neck and back. >Inhaling keep
the back straight and raise the upper body and arms. >Exhaling return to the starting
position.
Practice the exercise 3 times in total. Remain bending forward for some time and
consciously perceive the movement of the breath on the spine.
Benefits:
Improves blood supply to the head and therefore nourishes the eyes and all brain
functions. Helps to relieve fatigue and promotes concentration. Anxiety and
depression are relieved due to its calming effect. The whole spine and muscles of the
back relax in this position and the breath deepens into the back of the lungs.
Abdominal breathing gently massages the digestive organs.
Caution:
Avoid this Asana with high blood pressure, glaucoma or dizziness.
 Ushtrasana
Concentration: on the extension of the spine and the hips
Breath: coordinated with movement, normal breathing in the position
Repetitions: practice each variation once
Practice: Sit in Vajrasana. The back is straight and the hands rest on the knees.
Variation A:
>Inhaling straighten the arms to the front and come up onto the knees.
>Exhaling bend backwards, hold the left heel with the left hand and
straighten the right arm upwards. Look towards the right hand.
Ensure the hips remain straight. >Breathing normally remain in this
position as long as you feel comfortable. >Inhaling come back up onto
the knees with arms to the front. >Exhaling return to the starting position.
Repeat the exercise on the other side.
Variation B:
>Inhaling straighten the arms to the front and come up onto the knees.
>Exhaling bend backwards, hold the right heel with the left hand and
straighten the right arm upwards. Look towards the right hand.
>Breathing normally remain in this position as long as you feel comfortable.
>Inhaling come back up onto the knees with arms to the front.
>Exhaling return to the starting position. Repeat the exercise on
the other side.
Variation C:
>In this variation the legs are slightly further apart. >Inhaling straighten the arms to
the front and come up onto the knees. >Exhaling bend backwards and hold the heels
with the hands. The arms are straight. Allow the head to hang back. >Breathing
normally remain in this position as long as you feel comfortable. >Inhaling come back
up onto the knees with arms to the front. >Exhaling return to the starting position.
Variation D:
>With this variation the legs are slightly further apart. >Inhaling straighten the arms
to the front and come up onto the knees. >Exhaling bend backwards and take hold of
the heels with the hands so that the fingers point inwards. Bend the elbows and bend
backwards as far as possible. Try to reach the floor with the head. The elbows should
not touch the floor. >Breathing normally remain in this position as long as you feel
comfortable. >Inhaling come back up onto the knees with arms to the front.
Benefits:
Stimulates digestive function. Beneficial for female reproductive organs and is of
benefit when practiced during menstruation. During pregnancy, only Variations A and
B should be practiced. The Asana strengthens the thigh, hip and back muscles, while
stretching abdominal muscles and hip flexors.
Caution:
Avoid this Asana with hernia, after any abdominal surgery, or when there are
problems of the lumbar spine. Do not practice Variation D with high blood pressure
or dizziness.
 Pashchimottanasana
Concentration: on the back and the Manipura Chakra
Practice:
Sit with the legs straight. The hands rest on the thighs. >Inhaling keep the arms
straight and raise them above the head. >Exhaling, keep the back straight, bend
forward from the hips as far as possible and hold the toes. Knees remain straight. Try
to bring the head forward to touch the knees. >Breathing normally hold this position.
>Inhaling bring the body upright keeping the arms straight. >Exhaling place the hands
on the thighs.
Initially, practice the Asana three times holding each repetition briefly. After
practicing this way for some time begin to extend the practice by holding the posture
for a few minutes with normal breathing.
Benefits:
Stimulates the Manipura Chakra and life energy. Increases blood supply in the back.
Stretches the muscles of the back and along the back of the legs. Activates kidney
and pancreas function and aids in achieving a slim figure.
 Suptavajrasana
Breath: normal breathing, in the position inhale through the nose and exhale through
the mouth
Practice:
Sit in Vajrasana with heels pointing outwards and big toes touching. The body is
upright, hands rest on the thighs. Relax the whole body. >Breathing normally place
the hands on the floor beside the buttocks. Bend the elbows and slowly lean the
body back until the elbows rest on the floor. Lower the head backward until the top
of the head touches the floor. Bring palms together in front of the chest and hold the
posture. >Breathing is relaxed and slightly deeper than normal, inhaling through the
nose and exhaling through the mouth. >With the help of the elbows slowly return to
the starting position.
Benefits:
Increases flexibility of the spine and hips and stretches the thigh muscles.
Strengthens the lungs and is helpful for asthma and bronchitis.
Caution:
Avoid this Asana during an asthma attack, with acute pain in the region of the lumbar
spine or knees. Also avoid after any knee or abdominal surgery.
 Ardha Matsyendrasana
Concentration: on the twist of the spine
Repetitions: 1-3 times on each side
Practice:
Sit with the legs straight and relax the whole body. Place the sole of the right foot flat
on the floor on the outside of the left knee. Bend the left leg and lay the left heel
beside the right buttock. Both buttocks remain on the floor. The back is upright and
relaxed. >Bring the left arm to the outside of the right knee and grasp the right ankle.
Turn the upper body as far as possible to the right, place the right arm across the
back and look over the right shoulder. >Breathing normally remain for a few minutes
in this position and relax the whole body. >Slowly return to the starting position.
Practice the exercise to the other side.
Benefits:
Promotes mobility of the spine and hips. The twist aids release of tension from the
deep layers of muscle in the back. The breath is also deepened in this position.
Function of the kidneys and pancreas is stimulated and the ability to concentrate is
improved.
Caution:
Do not practice this Asana if it causes pain in the knee or hips.
 Siddhasana
(Pose of the Adept)
Practice:
Sit with the legs straight. Bend the right leg and place the foot very close to the body
on the floor. Now bend the left leg and place the left foot on top of the right calf. The
sole of the foot touches the right thigh. Pull the toes of the right foot up between the
thigh and the calf of the left leg and the toes of the left foot down between the thigh
and the calf of the right leg. If it is difficult to keep the body upright or the knees do
not rest on the floor, then sit on a cushion, at the appropriate height.
It is possible to practice this position bending the left leg first and bringing the right
foot along the left calf.
Benefits:
Siddhasana quietens the mind, has a balancing effect on the Nadis (nerves) and
activates the spiritual energy of the Chakras. Therefore, this sitting posture is well
suited to the practice of Pranayama and Meditation.
 Supine Postures
 Pavana Muktasana
Starting Position: Lie on the back
Concentration: on stretching the back and hips
Repetitions: 3 times with each leg
Practice:
Variation A:
Lie relaxed on the back. >Inhale deeply. >Exhaling bend the right knee, holding it with
both hands, pull it as close as possible to the body. The left leg remains relaxed on
the floor. >Inhaling place the arms beside the body, straighten the right leg and
return it to the floor. Repeat the exercise with the other leg.
Benefits:
Stretches the muscles of the lower back and hips; helpful for constipation, flatulence
and other digestive problems and relieves fatigue.
Variation B:
Concentration: on the back
Repetitions: 3 times with each leg
Practice:
Remain lying on the back relaxed. The arms are relaxed beside the body, palms facing
upwards. >Inhaling bend the right leg and take hold of the knee with both hands.
>Exhaling pull the thigh towards the chest, raise the head and touch the knee with
the nose or forehead. The left leg remains straight on the floor. >Inhaling lower the
head. >Exhaling release the knee, straighten the leg and lower it to the floor. Repeat
the exercise with the other leg.
Benefits:
Improves blood supply to the lower abdominal organs and helps relieve menstrual
problems. Stretches the back and hip muscles and encourages healthy digestion.
 Sarvangasana
Concentration: on the Vishuddhi Chakra
Repetitions: 1–2 times
Practice:
Lie on the back. >Inhaling raise the legs (straight or bent), buttocks and upper body
from the floor. Support the back with the hands. Slowly extend the legs and back fully
upright until the weight of the body rests on the neck, shoulders and upper arms. The
chin touches the chest. Back and legs come as close as possible to a vertical line.
>Breathing normally remain in this position for 1-5 minutes. >Exhaling lower the legs,
bring the knees towards the head and slowly return to the starting position.
Benefits:
Stimulates the Vishuddhi Chakra. Aids detoxification of the body and calms the mind.
Regulates function of the thyroid gland and all related organs. The inverted posture
of the body stimulates blood supply, thus revitalising all cells of the body. Encourages
venous return and is especially good for swollen legs.
Caution:
Avoid this Asana with a hyperactive thyroid, high blood pressure or pain in the
cervical spine. Children under 14 years of age should not hold the position for any
length of time.
 Matsyasana
Starting Position: Sit either with legs straight, in Siddhasana, Ardha Padmasana or
Padmasana
Breath: normal breathing, in the position inhale through the nose and exhale through
the mouth
Practice:
In the chosen starting position place the hands behind the body on the floor. Now
slowly lean back, place one elbow after the other on the floor and arch the back until
the top of the head touches the floor. The spine is evenly extended. If sitting in
Padmasana hold the toes with the hands, otherwise bring the palms together in front
of the chest. >Inhale through the nose and exhale through the mouth. Hold the
position as long as comfortable. Using the elbows for support slowly return to the
starting position.
Benefits:
Strengthens the respiratory system and is beneficial for asthma, bronchitis and
chronic throat problems. Stimulates kidney function and activates the thyroid gland.
Stimulates and balances the Vishuddhi Chakra.
Caution:
Do not practice this Asana with a hernia or after any abdominal surgery. Also avoid
this Asana with problems of the cervical spine, high blood pressure or dizziness.
 Halasana
Concentration: on the whole body as well as on the Vishuddhi and Manipura Chakras
Repetitions: each variation once
Practice:
Lie on the back. The arms lie beside the body with the palms facing up. >Inhaling
raise the legs, buttocks and upper body into Sarvangasana. >Exhaling, keep the legs
straight and lower them behind the head. The tips of the toes touch the floor and the
chin touches the chest. >Breathing normally hold the posture as long as comfortable.
>Inhaling raise both legs up into Sarvangasana. >Exhaling slowly return to the starting
position.
Variation A (without illustration):

Come into Halasana and support the back with the hands.
Variation B:
Come into Halasana and hold the toes.
Benefits:
Beneficial for the pancreas and digestive system and is therefore recommended for
people with diabetes. Activates the Vishuddhi Chakra and Manipura Chakra.
Encourages flexibility of the back and stretches the muscles along the back of the
legs.
Caution:
This Asana should not be practiced with high blood pressure or problems of the
cervical spine.
 Chakrasana
Concentration: on the Manipura Chakra
Practice:
Lie on the back with arms beside the body. Bend the knees and place the feet close
to the buttocks on the floor. >Raise the arms above the head and place the palms on
the floor close to the shoulders. The fingers point towards the body and elbows point
up. >Lift the entire body high so that only the hands and feet are on the floor. Look
towards the floor. >Breathing normally hold the position and then return to the
starting position.
Benefits:
Develops flexibility of the spine and increases one’s sense of wellbeing. The extension
of the front of the body stimulates and balances all internal organs and the entire
glandular system. This Asana strengthens the muscles of the back, arms and legs.
Encourages good posture and is especially beneficial for people who sit a lot. Helpful
for menstrual problems.
Caution:
The exercise should not be performed after the 3rd month of pregnancy, after any
abdominal surgery, with high blood pressure or if there is a tendency to become
dizzy. Avoid with acute back problems or when there is pain of the shoulder, elbow
or wrist joints.
 Shavasana / Anandasana / Shantasana
Starting Position: Lie on the back or abdomen
Duration: 2 - 5 minutes
Practice:
Lie comfortably on the back. The feet fall loosely away from each other. The arms lie
relaxed beside the body with the palms facing up. If necessary, place a pillow under
the head or the knees to ensure neck and lower back are comfortable. Close the eyes
and relax the eyelids. Feel the whole body from the toes to the head. > Guide the
attention to each part of the body, and gradually and consciously relax the whole
body. Feel a sense of inner quiet and peace. > If it is more comfortable, relax by lying
on the abdomen.
Benefits:
Brings physical and mental relaxation. Relaxation is an important prerequisite for the
optimal performance and benefits of the Yoga exercises. Therefore, Anandasana is
practiced at the beginning and end of each exercise session, as well as between the
exercises.
 Setubandhasana / Skandharasana
Concentration: on the back and on the extension of the hip joints
Breath: coordinated with movement and held in the position
Repetitions: 3 times
Practice:
Lie on the back with arms beside the body. Bend the legs, take hold of the ankles or
heels with the hands and place the soles of the feet on the floor. >Inhaling raise the
hips and back as high as possible. Body weight rests on the feet, shoulders and the
back of the head. >Holding the breath remain in this position for as long as
comfortable. >Exhaling return to the starting position.
Benefits:
Strengthens the muscles of the back, pelvis, hips and legs and stretches the hip
flexors. Improves disorders of female reproductive function. Regulates low blood
pressure.
Caution:
Avoid raising the hips too high when there are problems of the cervical spine.
 Prone Postures
 Bhujangasana
Starting Position: Lie on the abdomen
Concentration: on stretching the back and on the Svadhishthana Chakra
Breath: coordinated with movement and held in the position
Practice:
Lie on the abdomen, rest the chin on the floor and place the hands beside the body
in line with the armpits. The feet are extended. >Inhaling press the hips to the floor
and lift the upper body with the help of the hands. Tilt the head back slightly and look
up. The spine is evenly arched and the shoulders are pressed down and back.
>Holding the breath remain in this position as long as comfortable. >Exhaling slowly
return to the starting position.
Benefits:
Balances the Svadhishthana Chakra. Soothes anger and a violent temper. Is beneficial
for kidney and liver function. This Asana is especially recommended for anyone who
has a profession where they are sitting. Prevents back problems.
Caution:
It is important in this exercise that the thoracic spine is stretched and the spinal
column evenly arched. If the exercise causes pain in the lumbar spine it should be
avoided. With high blood pressure or heart disease it should only be practiced
dynamically, in rhythm with the breath, without any retention of the breath.
 Shalabhasana
Concentration: on the muscles of the legs and back and the Manipura Chakra
Breath: coordinated with the movement and held in the position
Practice:
Lying on the abdomen place the chin on the floor or, if it is more comfortable, turn
the head to the side and lay one cheek on the floor. >Place the arms under the
abdomen. The hands are under the thighs with palms facing down. >Inhaling press
the palms against the floor, keep the legs straight and raise them as high as possible.
>Holding the breath remain in this position as long as comfortable. Exhaling return to
Variation:
Extend the arms in front with palms facing down. The chin rests on the floor.
>Inhaling raise arms, legs, upper body and head from the floor. The body weight rests
on the abdomen. >Retain the breath and hold the position. >Exhaling slowly return to
Benefits:
Balances the Manipura Chakra. Develops self-confidence and invigorates the body. Is
beneficial for depression. The internal organs are stimulated and the body’s acid-
base balance is regulated. Kidney function is stimulated. The leg, pelvic and back
muscles are strengthened. Encourages good posture and a slim figure.
Caution:
This exercise should not be practiced with advanced arthritis of the hips or with pain
in the lumbar spine. People with high blood pressure, glaucoma or a weak heart
should avoid retaining the breath or holding the posture.
 Dhanurasana
Concentration: on extension of the spine and the Manipura Chakra
Breath: coordinated with movement, held in the position
Practice:
Lie on the abdomen with the arms beside the body. The chin rests on the floor and
feet are flat on the floor. >Inhaling bend both legs and take hold of the ankles with
the hands. Raise the head, upper body and thighs and look up. The body is now like a
tensed bow. The body weight rests on the abdomen. >Holding the breath remain in
this position for as long as comfortable. >Exhaling return to the starting position.
Variation A:
Breathing normally rock the body backwards and forwards in the tensed bow
position.
Variation B:
Breathing normally roll the body to the right and left in the tensed bow position.
Benefits:
Maintains the flexibility of the spine and improves mobility of the hips and shoulders.
Massages the abdominal organs and activates the Manipura Chakra, thus stimulating
the flow of life energy or Prana.
Caution:
Avoid this Asana with hernia, a back injury or following any abdominal surgery.
After this exercise relax in Anandasana.
 Makarasana / Mrigasana
Repetitions: 2–3 minutes
Practice:
Lie on the abdomen. Bend the elbows and place the chin in the hands. >Breathing
normally look at a point in the distance. Bending the knees alternately, move the
right and left leg up and down slowly and in a relaxed way.
Benefits:
Has a very relaxing and balancing effect upon body and mind. Is especially beneficial
for relaxing the spine, hips and knees. Relaxes the digestive system. Deepens the
breath and promotes concentration.
 Surya Namaskara
Starting Position: Standing (with legs together)
Concentration: on the position of the relevant Chakra or on the whole body
Breath: coordinate with movement, or normal breathing in the position
Repetitions: 2–12 rounds
Practice:
1. Stand with legs together and concentrate on the whole body.
2. Bring palms together in front of the chest.
3. Inhaling keep arms parallel and raise them above the head. Palms face the front. Look
up.
4. Exhaling bend forward until the palms or fingers touch the floor beside the feet, or as
far as possible. The knees remain straight.
5. Inhaling take a long step backwards with the left leg and place the knee on the floor.
The toes of the left foot are tucked under. The right foot remains between the hands
with the sole of the foot flat on the floor. Look up.
6. Exhaling bring the right foot back beside the left, raise the buttocks and straighten the
legs. Look towards the navel. The soles of both feet stay flat on the floor. The body
weight is equally distributed between the hands and feet. Hips are raised so the body
looks like a mountain. Holding the breath bring the knees, chin and chest to the floor.
The toes are tucked under and hips are lifted from the floor. Concentrate on the whole
body. Arms are bent with elbows tucked in and hands under shoulders.
7. Inhaling press the hips to the floor and lift the trunk upright (Bhujangasana). The feet
lie flat along the floor and hands are under the shoulders.
8. Exhaling, tuck the toes under and raise the buttocks high, straighten the legs and look
towards the navel. The soles of both feet stay flat on the floor. The body’s weight is
equally distributed between hands and feet.
9. Inhaling bring the left leg forward with a large step. Lower the right knee to the floor
and tuck the toes of the right foot under. The left foot is between the hands. The sole of
the foot is flat on the floor. Look up.
10. Exhaling place the right foot beside the left and straighten the legs. The upper body
hangs down, the palms or fingers touch the floor. Knees remain straight.
11. Inhaling keep both arms parallel, raise them above the head and look up.
12. Exhaling lower the hands into prayer position at chest level and return to the starting
position.
These 12 positions form one round. In the next round, step the right leg back in Position
4 and forward in Position 9. Alternate the legs in each round.
Surya Namaskara with Mantra and Concentration on the Chakras:
The sun symbolizes light, purity, clarity and consciousness. Regular practice of Surya
Namaskara imparts the power and radiance of the sun, that is why it is known as “Salute
to the Sun”.
This practice can also be performed with special concentration on each Chakra, with the
corresponding Surya Namaskara Mantra chanted or repeated mentally before the
change of each position.
Position Mantra Concentrate on

1 OM MITRĀYA NAMAHA ANAHATA CHAKRA
2. OM RAVAYE NAMAHA VISHUDDHI CHAKRA
3. OM SŪRYĀYA NAMAHA MANIPURA CHAKRA
4. OM BHĀNAVE NAMAHA ANAHATA CHAKRA
5. OM KHAGĀYA NAMAHA SAHASRARA CHAKRA
6. OM PŪSHNE NAMAHA THE WHOLE BODY
7. OM HIRANYAGARBHĀYA NAMAHA SVADHISHTHANA CHAKRA
8. OM MARĪCHAYE NAMAHA SAHASRARA CHAKRA
9. OM SAVITRE NAMAHA ANAHATA CHAKRA
10. OM ARKĀYA NAMAHA MANIPURA CHAKRA
11. OM ĀDITYĀYA NAMAHA VISHUDDHI CHAKRA
12. OM BHASKARĀYA NAMAHA ANAHATA CHAKRA
The Benefits of the Individual Positions:

Position 1 + 12:
Improves the ability to concentrate and calms the nervous system and mind. The Anahata
Chakra is balanced.
Position 2 + 11:
The front of the body is open and stretched, stimulating blood circulation. The Vishuddhi
Chakra is stimulated. Beneficial for chronic throat problems.
Position 3 + 10:
Stretches the back muscles and the muscles at the back of the thighs. Activates the solar
plexus and the Manipura Chakra. The digestive system is stimulated. The head receives a
good supply of blood, which has a favourable influence upon the eyes, ears and memory.
Position 4 + 9:
The pressure of the thigh stimulates the digestive organs. The leg and back muscles are
strengthened. The Anahata Chakra, solar plexus and Manipura Chakra are balanced.
Position 5 + 8:
Regulates the nervous system. Strengthens arm, leg and back muscles and stretches muscles
at the back of the legs. The increased blood supply to the head has a favourable influence
upon brain functions, eyes and ears, and stimulates the Sahasrara Chakra.
Position 6:
Encourages diaphragmatic breathing, stretches the spine and is beneficial on lower
abdominal organs. Balances the whole body.
Position 7:
Strengthens arm, shoulder and back muscles. Promotes flexibility of the spine and improves
posture, thereby helping to prevent slipped discs. Stimulates digestive function. The
Svadhishthana Chakra is balanced.
Benefits:
Stimulates circulation, improves physical fitness, the ability to concentrate, mental stability
and spiritual development.
Caution:
Avoid this sequence with high blood pressure or dizziness.
After this exercise relax in Anandasana.
CHAPTER iv: pranayama
Pranayama is the conscious and deliberate control and regulation of the breath (Prana
means breath, ayam means to control, to regulate). With each breath we absorb not only
oxygen, but also Prana. Prana is cosmic energy, the power in the Universe that creates,
preserves and changes. It is the basic element of life and consciousness. Prana is also found
in food, therefore it is very important to have a healthy and wholesome vegetarian diet.
The conscious guidance of Prana in the body gives rise to an increase in vitality, physical
detoxification and improved immunity, as well as the attainment of inner peace, relaxation
and mental clarity.
In mythology it is said that the length of a person's life is predetermined by the number of
breaths. The Yogi tries to “conserve time” and lengthen life by slowing down the breath.
Effects of Pranayamas:
-> Physical Effects
- Preservation of the body’s health
- Purification of the blood
- Improvement in the absorption of oxygen
- Strengthening the lungs and heart
- Regulation of blood pressure
- Regulation of the nervous system
- Supporting the healing process and healing therapies
- Increasing resistance to infection
-> Mental Effects

- Elimination of stress, nervousness and depression
- Quietening of thoughts and emotions
- Inner balance
- Release of energy blockages
-> Spiritual Effects

- Deepening of meditation
- Awakening and purification of the Chakras
- Expansion of consciousness
Pranayama Abhyasa Kala:

Pranayama can be performed four times in a day – morning, mid-afternoon, evening &
midnight. These are the ideal times for practice of Pranayama.
Pranayama Trividha Lakshana:
General ratio of Puraka, Kumbhaka and Rechaka is 1:4:2.
-> Avara / Kanistha Pranayama Lakshana

- It is the beginning stage of Pranayama practice.
- There will be Sveda.
- Duration = 12 : 48 : 24 (seconds)
-> Madhyama Pranayama Lakshana

- It is the advanced / middle stage of Pranayama practice. There will be Kampa.
-> Pravara / Uttama Pranayama Lakshana

- It is the last & superior stage of Pranayama practice.
- The Yogi will attain steadiness and Vayu reaches Brahmarandhra which is the best seat.
Pranayama Yukta & Ayukta Lakshana:

-> Pranayama Yukta Lakshana
If Pranayama is practiced in a proper way, it is capable of curing all diseases.
One should practice Pranayama regularly with a Sattvic mind, so that the morbid matter
present in the Sushumna Nadi gets purified and the flow of Prana through it becomes
regulated.
-> Pranayama Ayukta Lakshana

Improper practice of Pranayama leads to the onset of all kinds of diseases.
The Prana Vayu should be gradually controlled by Pranayama, otherwise it destroys the
practitioner.
Due to improper practice of Pranayama, Vata gets aggravated and diseases like Hikka,
Shvasa, Kasa, Shira-vedana and Akshi-vedana are produced.
Nadi Shuddhi Lakshana:

- Lightness of the body
- Good complexion
- Enthusiasm
- Agni is ignited by Vayu
- Awakening of divine sound
- Healthy body
 Nadhishuddhi Pranayama / Anuloma-Viloma Pranayama
 Kumbhakabheda / Suryabheda Pranayama
 Ujjayi Pranayama
 Sheetali Pranayama
 Sitkari Pranayama
 Bhastrika Pranayama
 Bhramari Pranayama
-> Refer to Svasthavritta Journal
 Murccha Pranayama
Procedure:
Sit in comfortable in a posture such as Padmasana, Siddhasana, Sukhasana, Vajrasana.
Place the hands on the knees in Gyana Mudra. Inhale from both the nostrils and adopt
Kumbhaka by performing Jalandhara Bandha (refer to Chapter VI). Exhale slowly by
releasing the Bandha, repeated practice or prolonged holing of the Bandha leads to
Murccha (fainting).
Benefits: Calms the mind. Reduces stress and blood pressure.
 Plavini Pranayama
According to Hatha Yoga Pradipika, one can float easily on the water with this
Pranayama, so it is termed as Plavini (floating).
Procedure:
Sit in comfortable in a posture such as Padmasana, Siddhasana, Sukhasana, Vajrasana.
Inhale the Pranavayu through the mouth. Fill the stomach with air as much as possible by
swallowing is just like water. Slowly start inhaling the air through nose and fill up the
lungs. Then Kumbhaka is adopted by performing Jalandhara Bandha (refer to Chapter VI).
Exhale through the nose after a few seconds.
Benefits:
Prevents and helps to cure diseases of the digestive system.
Contraindications:
Gastritis, Hernia, Hypertension, Glaucoma, Epilepsy
CHAPTER v: Hatha Yoga Kriyas –
Shatkarma
Hatha means willpower, and here it refers to disciplined practice and behaviour using
willpower and energy.
Hatha Yoga is the path of practice and purification – internal, as well as external.
It is therefore an additional Yoga path to the four traditional paths.
Regular practice of these exercises requires willpower and discipline and that is why this
path is called Hatha Yoga.
‘Ha-tha’ also means sun and moon. This refers to the union and harmony of the sun and
moon principles, which result from the practice of Hatha Yoga.
There are six purification techniques that pertain to Hatha Yoga, called Shatkarma. In the
West, Asanas and Pranayamas are generally assigned to Hatha Yoga – they are actually a
part of Raja Yoga.
1) Neti
2) Dhauti
3) Nauli
6) Trataka
1) Neti
Neti is the purification of the nose.
There are two types of Neti:
A) Jala Neti
B) Sutra Neti
A) Jala Neti
Jala Neti is the purification of nose with salt water.
-> Technique:
Fill the specially made vessel (Neti pot), with warm, salty water. The temperature of the
water should be 38-40°C, with about 1 teaspoon of salt per 1 litre of water. Bend the head
over a wash basin and gently insert the spout of the Neti pot into the right nostril. Bend the
head slightly forward and at the same time tilt the head to the left so that the water may
flow out of the left nostril. Breathing takes place through the opened mouth. Pour
approximately half the content of the pot through the right nostril.
Now gently insert the spout of the Neti pot into the left nostril and tilt the head to the right,
so that the water may flow out through the right nostril.
When finished, blow out all the remaining water from both nostril, using the technique of
Kapala Bhati Pranayama.
To complete the purification of the nose, strongly expel the breath further 3-5 times through
each nostril while holding the other nostril shut. It is important that the mouth remains open
during this process to prevent water getting into the ears.
It is recommended that Neti should be performed daily.
-> Benefits:
Jala Neti has a positive influence on all sense organs.
It strengthens the vision and relieves tired eyes.
Neti can also be helpful in relieving headaches.
Memory and concentration are improved.
It is also beneficial for problems associated with
the nasal and sinus cavities.
Neti has a preventative effect against head colds and
sinusitis. With regular use, Neti can also cure at least
ease hayfever and pollen allergies.
-> Caution:
Do not practice in case of severe cold or earache.
B) Sutra Neti
Sutra Neti is the purification of nose with a rubber catheter or waxed cotton.
-> Technique:
This type of Neti is performed with a rolled string of cotton which has previously been
dipped in melted bee wax, or a soft rubber catheter. The correct performance of this
technique needs some practice.
The cotton string or rubber catheter is inserted into the right nostril and slowly pushed
further inside. It should be pushed so far, that it can be reached with thumb and index finger
at the throat region and be pulled out of the mouth. Careful to and fro movement is done.
Then the procedure is performed with the left nostril.
Jala Neti may be performed prior to Sutra Neti to clear the passages.
With proper practice, Sutra Neti can be performed every second day, or even daily.
-> Benefits:
Just as with Jala Neti, Sutra Neti also produces thorough cleansing of the nose.
The massaging effect of the catheter works even more intensively than rinsing with salt
water.
Sutra Neti is very helpful for people with respiratory problems or narrow nostrils.
2) Dhauti
Dhauti is the purification of the oesophagus and stomach.
This technique is also known as Gaja Karna. Gaja means elephant. When an elephant
experiences nausea in the abdomen, it reaches the trunk deep into its gullet and sucks out
the contents of the stomach. The technique is therefore demonstrated to us by nature.
It helps relieve nausea when there is high acidity in the stomach or when one has eaten
something indigestible or bad. This technique may also relieve food allergies and asthma.
There are two types of Dhauti:

A) Jala Dhauti / Kunjala Kriya
B) Sutra Dhauti
A) Jala Dhatu / Kunjala Kriya

-> Technique:
Mix 2 litres of warm water (40°C) with 1 teaspoon of salt. Stand upright and drink the water
rapidly glass by glass. Bend forward slightly, press the left hand into the lower abdomen and
extend the index and middle fingers of the right hand partially down the throat.
Simultaneously, press the tongue down so that nausea is induced. The entire quantity of the
water should come out again.
This can be repeated once or twice each week and is best performed in the morning on an
empty stomach.
-> Benefits:
Jala Dhauti has a beneficial influence on high acidity, allergies and asthma. It eliminates
halitosis.
-> Caution:
Do not practice this Kriya with high blood pressure or glaucoma.
B) Sutra Dhauti / Vastra Dhauti
-> Technique:
In this type of stomach cleansing, a strip of cotton – 3 metres in length and
10 cm wide – is required. It is soaked in the luke warm saline water for a while.
Under the guidance of the experts, the cloth is gradually swallowed till the last
tip is remained in the hand. The outer end of the cloth is to be tied to the fingers
to avoid complete swallow. At the beginning, only 12 to 15 inches of cloth is
swallowed and gradually pulled out. Generally, it takes 5 to 10 days to practice
with entire cloth. After Vastra Dhauti Kriya, Jala Dhauti Kriya is a must. After that
warm milk should be taken compulsorily. We should take only light food on
the previous day and the day we do Vastra Dhauti Kriya.
Vastra Dhauti Kriya should be practiced only after continuously doing Jala Dhauti Kriya for
seven days. It can be done daily till the problems are solved. Thereafter may be done once a
week.
-> Benefits:
Like Jala Dhauti, Sutra Dhauti purifies the stomach and helps relieve high acidity. It purifies
the upper respiratory tract, and thereby eases asthma and pollen allergies.
3) Nauli
A) Agnisara Kriya
Agnisara Kriya is the preliminary exercise to Nauli Kriya.
-> Technique:
Stand with the legs slightly apart. Inhale deeply through the nose. Exhale fully trough the
mouth while slightly bending the knees, placing both hands on the thighs.
Straighten the arms. The back is straight, the head upright. Allow the abdominal
muscles to relax. Now, without breathing, move the abdominal wall powerfully
and quickly, in and out 10-15 times. Inhale through the nose and stand upright
again. Repeat the exercise 3-5 times.
-> Benefits:
Agnisara Kriya activates the Manipura Chakra and awakens the Agni.
It has a stimulating effect on the metabolism, strengthens the immune system
and is helpful for diabetes.
-> Caution:
Only practice on an empty stomach. Do not practice this technique during
pregnancy, menstruation or after and abdominal operation.
Once the abdominal muscles have been strengthened for a few weeks through the practice
of Agnisara Kriya, then one may begin to practice Nauli.
B) Nauli
Nauli is turning of the abdominal muscles.
-> Technique:
Stand upright with legs slightly apart. Inhale deeply through the nose. Exhale through the
mouth and bend forward, keeping the back straight. Bend the knees slightly and place both
hands on the thighs. Draw in the muscles along the sides of the abdomen and at the same
time contract the muscles that run parallel to each other in the centre of the abdomen
(rectus abdominus). In this way a strong suction effect is produced within the while
abdominal cavity. When the impulse to inhale occurs, stand upright again and inhale.
This process can be repeated 5-6 times, or for as long as there is still power in the abdominal
muscles. After practicing for some time, it is then possible to move the rectus abdominus
from right to left, then left to right and also later, to move these muscles in a circular
motion.
-> Benefits:
Nauli strengthens the abdominal muscles and massages the intestines and organs of the
lower abdomen. It regulates blood pressure and has a preventative effect against diabetes.
Helpful for heartburn and skin diseases (acne).
Nauli is one of the best exercises four health, due to the stimulation and regulation effect
upon the entire digestive system.
-> Caution:
Practice on an empty stomach. Do not practice during pregnancy or if kidney or gallstones
are present.
Basti & Shanka Prakshalana evacuate the intestines and thoroughly cleanse the whole
digestive system.
A) Basti
-> Technique:
In earlier times, Basti was performed in the river whilst sitting in squatting position. With the
assistance of Nauli, water was sucked up into the intestines and then eliminated again into
the river. Today, this technique is applied as an enema.
Either lime juice or neem leaves paste is added to warm water and the enema pot is filled. A
rubber tube is fitted to the hole of the enema pot. The other end of the rubber tube is
inserted into anus in lying position. The water enters the large intestine. The abdomen is
gently massaged with the palms. The impurities flush out along with the enema water. So it
should be practiced near to the washroom.
When we pass out the water, gases, acids and other dirt particles that have been
accumulated in the large intestine gush out. After enema one should take rest for some time
and should take light food on that day. Enema should be taken empty stomach before
breakfast.
Enema can be taken once a month as a preventative measure.
-> Benefits:
Large intestine is thoroughly cleaned. Constipation and indigestion problems are solved.
Appetite is increased.
B) Shanka Prakshalana
-> Technique:
Warm 6-7 litres of water to 34-40°C. Add ½ teaspoon of sea salt per litre of water.
The temperature of the water should be kept constant throughout the whole practice.
Quickly drink the entire quantity of water glass by glass. After each glass of water, practice
five stretching and twisting exercises, such as Sideways Bending of the Body, Trikonasana,
Triyak Bhujangasana, Meru Prishthasana and Tadasana.
After the fifth glass, go to the toilet and perform Ashvini Mudra (rapid contraction and
release of the anal muscles). This Mudra stimulates the peristalsis of the intestines.
Continue to drink the warm water, glass by glass and practice the five Asanas and Ashvini
Mudra till no more solid stools are passed. The whole process is only complete when one
eliminates completely clean water from the bowel. The colour of the water may be
yellowish, but it should contain no solid components.
Afterwards, cleanse the stomach, oesophagus and bronchial tubes by means of Dhauti (but
with unsalted water). In conclusion, practice Jala Neti to prevent headache.
Relax for about 1 hour following the Shanka Prakshalana practice. Cover your body well, but
do not fall asleep.
-> Benefits:
Shanka Prakshalana purifies the blood, detoxifies the body and helps to develop good
digestion. It eliminates allergies and skin diseases. Further, it is helpful for springtime
lethargy and has a balancing effect upon the mind.
-> Caution:
Shanka prakshalana should not be practiced by persons under 15 years of age, during
menstruation or pregnancy. It is to be avoided by persons with very low blood pressure,
gastritis, ulcers, weak kidneys, large gallstones, kidney stones, chronic diabetes, hernia, or
those with mental illness.
The diet after performing Shanka Prakshalana is very important.

Khicheri should be eaten approximately 1 hours after Shanka Prakshalana; it may be
prepared prior to relaxation.
Preparation of Kchicheri:
Place 2 cups of Basmati Rice, ¾ cup of hulled Mung Beans, ½ teaspoon Turmeric powder,
½ teaspoon Cumin seeds and salt in a pot, covered with three times the amount of water.
Allow to simmer until it is tender. Mix in 1 teaspoon of butter or ghee per serve.
This food has the effect of providing a protective film on the intestinal tract and for this
reason, as much as possible should be eaten. Do not drink for 2 hours after eating this meal.
- In the weeks that follow, eat only easily digestible food, as the intestines are very sensitive.
For 7 days avoid milk, cheese, raw fruit and vegetables, black tea and coffee.
For 20 days avoid gas-forming foods such as beans, cauliflower, cabbage, garlic, onions, hot
spices and carbonated drinks.
For at least 40 days avoid meat, fish, eggs and alcohol.
- In order that peristalsis of the intestines is stimulated, it is advisable to practice Agnisara

Kriya or Nauli each day following the Shanka Prakshalana technique.
- It is perfectly normal that no bowel movement takes place for 2 or 3 days following the
practice. On the early morning of the next few five days, one may choose to drink warm,
unsalted water (4-5 glasses), and after each glass perform the same exercises as with Shanka
Prakshalana.
- Shanka Prakshalana should be practiced 4 times per year, at the change of seasons.
- Alternatively, it can be practiced twice a year, mid-October till the beginning of November,
and mid-March till the beginning of April.
Kapala Bhati Pranayama is cleansing of the frontal sinuses.
-> Technique:
Sit in meditation posture. Bend the head and upper body slightly forward. Inhale through the
mouth and exhale in short, powerful bursts through the nose 25-50 times.
Initially, this exercise is practiced through both nostril and afterwards through each
individual nostril while the head is bent either to the right or left side.
After practicing Kapala Bhati, one should relax for 1-2 minutes.
-> Benefits:
Kapala Bhati has a refreshing effect and gives new energy. Blood supply is stimulated to the
whole forehead region and nasal passages. It is very helpful for sinusitis. The nose is
cleansed and the respiratory system is strengthened. The effect is calming and therefore
counteracts stress. Practiced prior to meditation, this technique brings inner peace.
-> Caution:
Kapala Bhati may give rise to slight feelings of dizziness. However, these pass after some
practice.
6) Trataka
Trataka is the concentration on a particular point.
-> Technique:
Sit in mediation pose in front of a candle. Place the candle about an arm’s length away from
you with the wick of the candle at the same height as your chest. If the candle is placed too
high, it can create tension at the eyebrow centre or produce burning sensation in the eyes.
The flame should be still and not moving in a draft.
Close your eyes. Mentally repeat your Mantra as in meditation.
Open the eyes and look at the flame without blinking. The flame has 3 zones of colours.
At the base of the wick is a reddish colour, in the middle it is bright white and at the tip it is
slightly smoky. Concentrate on the upper part of the flame where it is brightest.
Close the eyes again. If the image of the flame appears within, gently concentrate on that
image without creating any tension. Try not to pursue or hold onto the image otherwise it
will fade and disappear.
Repeat the practice for 3 times.
The practice time should gradually be build up. In the initial stages, look at the flame only for
about 10-15 seconds. Slowly increase this time, so that after about one year, you can look at
the flame for 1 minute and then concentrate on the inner image with closed eyes for about 4
minutes. Under no circumstances should this recommended length of time be exceeded.
One may also practice Trataka while looking at a white point on black paper, or at a black
point on white paper. When one concentrates on a white point, one sees this as a blacki
mage when the eyes are closed and vice versa with a black point.
-> Benefits:
Trataka Kriya purifies the eyes, strengthens the eyes muscles and improves vision and
memory.
It helps with sleeping difficulties and bedwetting.
It strengthens the ability to concentrate and is therefore recommended for school children.
It develops intuition, the ability to visualize and willpower.
-> Caution:
Trataka Kriya is not suitable for people with psychic problems. Those who have a tendency
towards schizophrenia or hallucinations should not practice Trataka.
CHAPTER vi: bandha
Bandha means to lock, close-off, to stop. In the practice of a Bandha, the energy flow to a
particular area of the body is blocked. When the Bandha is released, this causes the energy
to flood more strongly through the body with an increased pressure.
There are four types of Bandhas:

1) Mula Bandha
2) Uddiyana Bandha
3) Jalandhara Bandha
4) Maha Bandha
Generally, the breath is held during practice of the Bandhas. Mula Bandha and Jalandhara
Bandha can be performed after the inhalation as well as after the exhalation. Uddiyana
Bandha and Maha Bandha are only performed after the exhalation.
Benefits:
As the Bandhas momentarily stop the flow of blood, there is an increased flow of fresh blood
with the release of the Bandha, which flushes away old, dead cells. In this way all the organs
are strengthened, renewed and rejuvenated and circulation is improved.
Bandhas are also beneficial for the brain centres, the Nadis and the Chakras. The energy
channels are purified, blockages released and the exchange of energy is improved. Bandhas
alleviate stress and mental restlessness and bring about inner harmony and balance.
1) Mula Bandha - Anal lock
Starting Position: Meditation Pose

Concentration: on the Muladhara Chakra
Breath: inhale deeply and hold the breath
Practice:
Inhale deeply and hold the breath. Place the hands on the knees, raise the shoulders and tilt
the upper body slightly forward. Concentrate on the Muladhara Chakra and firmly contract
the anal muscles. >Hold the muscular contraction and the breath as long as possible and
comfortable. >With a long exhalation return to the starting position. >Breathing normally
remain in this position for some time.
Benefits:
Strengthens the pelvic floor, relieves haemorrhoids and congestion in the pelvic area. Calms
the autonomic nervous system, calms and relaxes the mind. On the spiritual level, Mula
Bandha activates and purifies the Muladhara Chakra. It awakens dormant consciousness and
the Kundalini Shakti.
2) Uddiyana Bandha - Abdominal lock / Lifting the Diaphragm
Starting Position: Meditation Pose or Standing

Concentration: on the Manipura Chakra
Breath: completely exhale and hold the breath out
Practice:
Completely exhale and hold the breath out. Place the hands on the knees, raise the
shoulders and tilt the body forward slightly, keeping the back straight. (To practice this
Bandha standing, separate the legs a little and bend the knees slightly.) >Concentrate on the
Manipura Chakra, pull the abdominal muscles in and up into the abdominal cavity as far as
possible. >Hold the position as long as comfortable. >Release the muscular tension and
return to the starting position with a deep inhalation. >Breathing normally remain for some
time in this position.
Benefits:
Activates the Manipura Chakra and solar plexus. Stimulates intestinal activity and helps
relieve constipation. Stimulates the pancreas and is helpful for diabetes. Strengthens the
immune system. Balances the mind, soothes irritability and anger and dispels a depressive
mood.
Caution:
Perform only on an empty stomach. Do not practice this Bandha with high blood pressure.
3) Jalandhara Bandha - Chin lock / Throat lock

Breath: inhale deeply and hold the breath
Practice:
Inhale deeply and hold the breath. Place the hands on the knees, lift the shoulders and tilt
the body forward slightly, keeping the back straight. Press the chin firmly against the chest
or between the collarbones so that the windpipe and oesophagus are firmly closed.
>Concentrate on the Vishuddhi Chakra and hold the breath for as long as comfortable.
>Raise the head and with a long exhalation return to the starting position. >Breathing
normally remain in this position for some time.
Benefits:
This exercise awakens the inner energy centres, especially the Vishuddhi Chakra. Improves
the ability to retain the breath for a long period of time and develops the ability to
concentrate. Beneficial for throat diseases and regulates thyroid function.
Caution:
The breath should only be held for as long as easily possible. Consult a Doctor before
practicing if there is an existing thyroid problem.
4) Maha Bandha - Great lock

Concentration: on the Muladhara, Manipura and Vishuddhi Chakras
Breath: exhale completely and hold the breath
Practice:
Inhale deeply and exhale fully through the mouth. >Hold the breath out. >Place the hands on
the knees, raise the shoulders and tilt the upper body forward slightly, keeping the back
straight. >Perform Jalandhara Bandha and concentrate on the Vishuddhi Chakra. >Perform
Uddiyana Bandha and concentrate on the Manipura Chakra. >Finally, come into Mula
Bandha and concentrate on the Muladhara Chakra. >Remain in this position, with all three
Bandhas maintained, for as long as the breath can easily be held. >Release the Bandhas in
the same sequence as they were applied. >Inhale deeply and return to the starting position.
Breathing normally remain for some time in this position.
Benefits:
Beneficial for the health of the whole body, especially the autonomic nervous system,
internal organs, muscles and nerves. Has a positive influence upon the mind.
Caution:
The precautions given for each of the individual Bandhas are also valid for Maha Bandha.
CHAPTER vii: Mudra
The special position of fingers and hand in relation to the body is called a Mudra. These
Mudras generate marvelous effects by awakening the hidden energies of Pancha Prana,
Chakras and Kundalini. The skill acquired by practicing these mudras will help in coordinating
the Annamaya Kosha, Pranamaya Kosha and Manomaya Kosha. At the beginning, the
practitioner recognizes and feels the power of life that is generated in the vibrations of the
body. With the help of this feelings, the practitioner gradually progresses towards the Atma
Sakshatkara – the realization of Self.
Yoga Mudras are broadly classified into 5 types:
1) Hasta Mudras:
- They are concerned with Pranayama & Dhyana.
- The position of the fingers plays a pivot role in these Mudras.
- Some important among them are:
i) Gyan Mudra (palm facing upwards)
ii) Chin Mudra (palm facing downwards)
iii) Yoni Mudra
iv) Bhairava Mudra
v) Hridaya Mudra
2) Mano Mudras:
- These are useful in stimulating the Kundalini powers.
- The positions of eyes, nose, ears, tongue and lips play a key role in these Mudras.
i) Sambhavi Mudra
ii) Nasikagra Drishti Mudra
iii) Khechari Mudra
iv) Kaki Mudra
v) Bhujangini Mudra
vi) Bhoochari Mudra
vii) Aakasha Mudra
viii) Shanmukhi Mudra
ix) Unmani Mudra
3) Kaya Mudras:
- Many Yogasanas are involved in them.
- They are useful in regulating the breath and concentrating the mind.
i) Prana Mudra
ii) Vipareet Karani Mudra
iii) Yoga Mudra
iv) Pashini Mudra
v) Manduki Mudra
vi) Tadagi Mudra
4) Bandha Mudras:
- Mudras and Bandhas are combined in them.
- The live power for awakening the Kundalini power is generated by practicing these Mudras.
i) Maha Mudra
ii) Maha Bheda Mudra
iii) Maha Vedha Mudra
5) Adhara Mudras:
- These Mudras send energy from the lower parts of the body to the brain.
- These Mudras control the sexual capacity.
i) Ashwani Mudra
ii) Vajroli Mudra (for men only)
iii) Sahajoli Mudra (for women only)
CHAPTER Viii: Nadis
Nadis are energy channels through which Prana (divine energy, life & consiousness) streams.
Within the human body there is a subtle and perfect network of 72,000 Nadis that distribute
this life force throughout the whole body. On the physical level the Nadis correspond to the
nervous system, but their influence extends beyond this to the astral and spiritual planes of
our existence. If all the Nadis are functioning correctly, then we are healthy and generally
feel happy. But nearly everyone has some physical or psychic problem, which means that
some of the Nadis are not working properly and need to be balanced.
Prana is conscious energy, which means that the Nadis also transmit consciousness. By
means of the Nadis one can see and hear things at a great distance and move in other levels
of consciousness.
There are numerous reports from people who were clinically dead and then came back to
life again. They nearly all described how they travelled along a tunnel with light radiating at
the end. This tunnel is the Nadi through which life escapes from the body.
Such “tunnel experiences” can also occur in dream and on astral journeys. In that case, one
is not really outside the body but in an altered state of consciousness.
The Nadis make it possible to take mental journeys of discovery throughout the entire
Universe. With their help the consciousness is able to go to any place one would like without
the body having to move at all.
Three Nadis are of special importance – Ida, Pingala and Sushumna.
- Ida arises in the left side of the body and represents the moon principle.
- Pingala arises in the right side of the body and represents the sun principle.
- Sushumna runs through the central channel of the spinal cord and represents the
consciousness.
On the physical level, Pingala has its counterpart in the Sympathetic Nervous System, Ida in
the Parasympathetic Nervous System, and Sushumna in the Central Nervous System.
The moon symbolizes the mind with its changeable feelings, whereas the sun represents the
intellect. Just as our emotions and thoughts change constantly, the moon is also constantly
changing its form. The intellect, however, is a stable and constant principle like the sun.
Only when harmony and balance prevail between the moon system and sun system, are we
healthy and capable of developing further mentally and spiritually.
There are special Yoga techniques for harmonizing both principles: Chandra Bhedi
Pranayama and Surya Bhedi Pranayama.
Chandra = Moon (Ida)
Surya = Sun (Pingala)
Bhedi = pervading, purifying
We are able to activate and harmonize the Nadis through the breath. When we breathe
through the left nostril in Pranayama, we activate the Ida Nadi. The Ida Nadi cools, quietens
and refreshes the body and mind like the silvery light of the moon.
However, the Pingala Nadi, which is influenced by breathing through the right nostril, has a
warming and activating influence, in the same way as sunshine warms the earth and
stimulates the growth of vegetation.
Ida and Pingala begin in the

brain at approximately the level
of the pituitary gland. Ida has an
effect on the right side of the
brain whilst Pingala influences
the left hemisphere. The left
side of the brain enables
rational, abstract and logical
thinking. The right side relates
to the emotions and feelings as
well as intuition and creativity.
To maintain the balance, both
Nadis run in a snake-like course
from one side of the body to the
other. At the points where they
cross, they also meet with the
central Nadi, Sushumna. At
those places where the power
and radiance of the sun and
moon meet, together with the
strengthening effect of the
Sushumna, very powerful energy
centres called Chakras form.
The first crossing of the Nadis at the top of the spinal column forms the Throat Centre
(Vishuddhi Chakra) and the last crossing at the base of the spinal column forms the Root
Centre (Muladhara Chakra). Here the Ida Nadi flows on the left side of the body and the
Pingala Nadi on the right side, and it is precisely here that our dormant consciousness lies
hidden.
At several places along the spinal column, the Nadis form a type of knot (Granthi), each of
which constitutes a key point in our spiritual development. When these knots are “united”,
the energy located within them is activated and the hidden powers (Siddhis) are given to us,
such as healing powers, the seeing of past and future, the seeing of auras, and other
supernatural abilities.
Other terms for Ida, Pingala and Sushumna are Ganga, Yamuna and Sarasvati. These are the
names of the three holiest rivers in India. Ganga and Yamuna flow on the surface but
Sarasvati flows underground. It rises to the surface only once every twelve years.
This event happens in conjunction with a particular planetary constellation and is known as
the Maha Kumbha Mela. This great spiritual festival of India, held at the confluence of these
three rivers (Sangam), is attended by millions of people who come to attain liberation from
their Karmas and the cycle of rebirth by bathing in the sacred waters. But for the Yogi the
three main Nadis are the “divine rivers”, and the Agya Chakra (eyebrow centre) where these
Nadis meet, is the holy place of pilgrimage where the Yogi attains liberation.
Just as the mysterious river, Sarasvati, only rarely appears, the Sushumna Nadi is only active
for certain short periods of time (for example, at dawn and dusk). When the three main
Nadis unite, only one stream consciousness flows – the spiritual energy of the Sushumna
Nadi. The energy also flows through this Nadi in deep mediation and in Samadhi. For as long
as the Sushumna is inactive, we are plagued by constantly changing Chitta Vrittis – thoughts,
emotions, worries, etc. But once the Sushumna begins to flow, the waves of the mind come
to rest and we “bathe” in the bliss of divine consciousness.
NADI Side Symbol River Nervous System

IDA Left Moon, Mind, Coolness, Ganga Parasympathetic
Female power
PINGALA Right Sun, Intellect, Warmth, Yamuna Sympathetic
Male power
SUSHUMNA Central Consciousness Sarasvati Central
CHAPTER ix: chakras
Cosmic energy is constantly flowing all around us, into us and through us. But with our
normal everyday consciousness we do not notice this stream of energy. Therefore, we are
unable to either utilize it or store it.
As previously explained, the main Nādīs, Idā and Pingalā, run along the spinal column in a
curved path and cross one another several times. At the points of intersection, they come
into contact with the divine energy of the Sushumnā Nādī, forming strong energy centres
known as Chakras.
CHAKRA means “wheel” or “turning”. A Chakra operates like a powerhouse in the way it
generates and stores energy, with energy from the cosmos pulled in more strongly at these
points. The drain of a bathtub can be used to illustrate how the Chakras work. When the
plug is removed from a bathtub full of water, the water is sucked into the drainpipe, and the
rotating water forms a vortex. This is how a Chakra functions. In the same way as water
being sucked into a drainpipe forms a whirlpool, cosmic energy is drawn into the Chakras in
a circular motion and guided towards the next point of intersection. This cosmic radiation
influences and guides our feelings, thoughts and qualities according to our spiritual and
karmic susceptibility.
In the human body there are three types of energy centres. The lower (or animal) Chakras
(PASHUCHAKRAS) are located in the region between the toes and the pelvic region indicating
our evolutionary origins in the animal kingdom. The human Chakras (VĪRACHAKRAS) lie along
the spinal column. Finally, the higher or “divine” Chakras (DAIVIKA CHAKRAS) are found
between the top of the spine and the crown of the head. The goal of meditation and Kriyā
practice is the awakening of these Chakras.
There are eight main Chakras:

i) MŪLĀDHĀRA CHAKRA – Root Centre
ii) SVĀDHISHTĀNA CHAKRA – Sacral Centre
iii) MANIPŪRA CHAKRA – Solar Plexus
iv) ANĀHATA CHAKRA – Heart Centre
v) VISHUDDHI CHAKRA – Throat Centre
vi) ĀGYĀ CHAKRA – Eyebrow Centre
vii) BINDU CHAKRA – Moon Centre
viii) SAHASRĀRA CHAKRA – Crown Centre
The Chakras work on several levels and aspects of our existence. Important glands and nerve
nodes are located within the area of the main Chakras and as we open and harmonise the
Chakras with breathing exercises, meditation, āsanas and the repetition of Mantra we also
influence and balance the physical functions associated with them.
The first five Chakras are connected with the five elements from which the body is
assembled: Earth (Mūlādhāra Chakra), Water (Svādhishthana Chakra), Fire (Manipūra
Chakra), Air (Anāhata Chakra) and Space (Vishuddhi Chakra). The earth element forms the
bones, the water element bodily fluids such as blood and lymph, the air element regulates
the respiratory system, the fire element the digestion and body warmth, and the space
element creates the cavities within the body.
The second level of influence of the Chakras is the mental sphere. Chakras are astral energy
centres through which energy can be received, but can also be lost. With unhealthy
nourishment, incorrect practices, bad company and negative thinking, the direction of the
rotation of the Chakras can change; and in this way we lose energy, which can result in
illness and psychic disturbances.
With some practice one can learn to feel with the hand whether the Chakras are turning in
the right direction, namely to the right. If you are unable to feel this, you can practise the
following exercise once a month. Place the right hand about one centimetre above the point
where a Chakra is located and make a clockwise circling movement with the hand for about
three to four minutes. This exercise does not have to be carried out on all Chakras at the
same time; one Chakra per day can be treated in this way. Through this practice you can be
sure that the Chakras will always turn in the right direction.
The third area of influence of the Chakras is spiritual. At the spiritual level we attain wisdom
and self-knowledge. The Mūlādhāra Chakra, Manipūra Chakra and Vishuddhi Chakra are the
key stations in which spiritual awakening begins. But this can occur in any Chakra. The divine
Self can manifest in any Chakra that is opened and purified.
Purification of the Nādīs and Chakras means to develop their sensitivity and ability to absorb.
That is why we gradually become more sensitive through the regular practice of Yoga. At the
beginning certain emotions can also become stronger depending upon our predisposition.
But all of these phenomena are only temporary and disappear when the wisdom of the
Kundalinī awakens. Because when the light shines the curtain of darkness immediately
disappears.
Through Yoga practices such as Prānāyāma, Meditation and Kriyās, Idā and Pingalā are
purified and brought into balance, and eventually the energy flows upwards along the
Sushumnā Nādī to the Sahasrāra Chakra. As this happens we enter into union with the divine
consciousness and “enlightenment” occurs.
 Muladhara Chakra
Mūla = Root, Origin, Essence
Ādhāra = Basis, Foundation
Just as the womb of the mother creates the basic requirement for the growth of the
embryo, the Mūlādhāra Chakra forms the basis and the starting point for our spiritual
development. It is the foundation from which we climb the ladder of the Chakras; the
root from which we receive the nourishment for our spiritual development. For this
reason, and because it lies at the lowest point of the spinal column below the Coccyx, it
also bears the name “Root Chakra”.
Kundalinī Shakti (spiritual energy) has its roots in the Mūlādhāra Chakra, but it is in a
deep, motionless sleep. When we awaken this slumbering potential that lies within the
Mūlādhāra Chakra we are able to work our way towards the light of knowledge and
attain the fruit of Self-Realisation.
Exercises for the Mūlādhāra Chakra:

Kriyā Yoga, Āshvinī Mudrā, Mahāmudrā, Mandukī Mudrā (also known as Bhadrāsana),
Mūla Bandha, Yoga Mudrā, Shalabhāsana, Paschimottānāsana, Dhanurāsana, Tādāgī
Mudrā
 Svadhisthana Chakra
Svā = Self
Adhishthāna = seat, residence
The Svādhishthāna Chakra lies about three centimetres above the Mūlādhāra Chakra
between the coccyx and the sacrum. It marks the second stage of human evolvement. In
earlier periods of evolvement, the seat of the Kundalinī Shakti was located in this Chakra,
but in Kali Yuga, our present age, spiritual energy has sunk down into the Mūlādhāra
Chakra – into unconsciousness - because of the rampant materialism and egoistic
behaviour of humans. When we look within and concentrate on the Svādhishthāna
Chakra we are able to find the answers to many questions related to our destiny.
Even though our weaknesses and mistakes are located in this Chakra, it is here that a
valuable opportunity to develop our human consciousness to a higher level is offered.
Through work on the Svādhishthāna Chakra we are able to bring our baser instincts
under control, transform them and ultimately transcend them.
Exercises for the Svādhishthāna Chakra:

Vajrolī Mudrā, Amrolī Mudrā, Bhujangāsana, Shalabhāsana, Dhanurāsana, Mrigāsana,
Skandharāsana, Yoga Mudrā, Chakrāsana, Setu Āsana, Sūrya Namaskāra, Khatū Pranām
 Manipura Chakra
Mani = pearl, jewel
Pūra = place, city
After we have passed through the levels of unconscious and subconscious – the
Mūlādhāra Chakra and the Svādishthāna Chakra – our consciousness reaches the third
level, the Manipūra Chakra. With the realisation of the Manipūra Chakra the aspirant has
reached an important stage on the spiritual path. For once the consciousness has
unfolded in the Manipūra Chakra there is a greater likelihood that – under the guidance
of a Realised Master – one can attain the goal of Supreme Consciousness in this lifetime.
At the Manipūra Chakra more than of half the journey towards realisation has already
been completed.
The Manipūra Chakra is the “City of Jewels” in which we find the pearls of clarity,
wisdom, self-confidence and wellbeing. Their lustre radiates down to the lower Chakras
as well as up to the Heart Centre (Anāhata Chakra). The feelings of love and happiness
that we feel in our heart actually originate in the Manipūra Chakra and rise from there to
the Anāhata Chakra. The positive radiance emanating from the Manipūra Chakra also
purifies the Svādhishthāna and Mūlādhāra Chakras and their qualities.
Exercises for the Manipūra Chakra:

Paschimottānāsana, Trikonāsana, Shirāngushthāsana, Viparītakaranī Mudrā, Ardha
Matsyendrāsana, Santulanāsana, Kāshyapāsana, Khatu Pranām
 Anahata Chakra
Anāhata Nāda = unlimited, infinite sound
The Anāhata Chakra is one of the most beautiful and richest Chakras, and invites us to
dwell longer in its inexhaustible treasures of delightful feelings and experiences. It is
located in the region of the heart, in the centre of the chest, and this is why it is also
known as the Heart Centre. And it is not without reason that the heart is regarded as the
symbol of love, for the Anāhata Chakra is the seat of love.
Just as love is infinite, so also is the Anāhata Chakra. And the extent of the radiance of
the Anāhata Chakra depends upon the depths of our relationships. When our heart
opens to divine love, our love becomes infinite. We find numerous sayings in general use
about the boundless nature of the Anāhata Chakra: “To have a big heart”, “a heart as
deep as the ocean” and “to have a place in the heart for everyone”.
Exercises for the Anāhata Chakra: Khatu Pranam

 Vishuddhi Chakra
Visha = impurity, poison Shuddhi = purification
The Vishuddhi Chakra is located in the vicinity of the Larynx – and is therefore also
known as the Throat Chakra. It is a center of physical and spiritual purification.
The Vishuddhi Chakra is a place of purification and balancing. The breath that flows
through the throat, and therefore through this Chakra, plays a big role in this. The Yoga
technique of Prānāyāma (conscious guidance and regulation of the breath) exerts a
strong influence on the Vishuddhi Chakra, at both the physical and astral levels. Through
the power of the breath (Prāna Shakti) in the Vishuddhi Chakra harmful residues are
removed from the body on a physical level, and in the mental sphere the thoughts
emotions, consciousness and subconscious are purified and harmonised.
Exercises for the Vishuddhi Chakra:

Ujjāyī Prānāyāma, Jālandhara Bandha, Khecharī Mudrā, Sarvāngāsana, Matsyāsana,
Bhujangāsana, Ushtrāsana, Shirāsana, Halāsana, Shashankāsana, Viparītakaranī Mudrā,
Yoga Mudrā, Khatu Pranam
 Agya Chakra
Āgyā = Command, Knowledge, Wisdom
In the Āgyā Chakra the development of our wisdom and humanity is completed and we
reach the bridge to Divine Consciousness. It is located at the upper end of the spinal
column, at the point of transition from the spine to the brain. Its radiation is, however,
primarily perceptible in the centre of the forehead between the eyebrows. Therefore, it
is also known as the “Eyebrow Centre” or “Third Eye”. Another expression for the Āgyā
Chakra is “Guru Chakra – the Seat of the Master”.
Who can give us orders? Whose instructions should we follow? Only an initiate can show
us the correct path, for only that one has the knowledge gained through personal
experience and mastery that can then be imparted to others.
Exercises for the Āgyā Chakra:

Trātaka, Nādī Shodhana Prānāyāma, Bhūmi Pād Mastakāsana, Yoga Mudrā,
Shashankāsana, Shirshāsana, Nāda Sanchalana, Kapāla Bhāti Prānāyāma, Ākāshī Mudrā,
Shambhāvi Mudrā, Khecharī Mudrā, Bhramarī Prānāyāma
 Bindu Chakra
Bindu = point, drop
Who has not at some stage dreamt of the “fountain of eternal youth”, and wished to find
it? As in most sagas and myths there is also a kernel of truth in this. For this fountain of
youth, vitality and health is located in the Bindu Chakra – one of the most mysterious
and remarkable energy centres in the human body.
The Bindu Chakra lies beneath the cowlick that most people have at the back of their
head. Anatomically it is located where the bones of the back and sides of the skull meet
(the occiput and the parietal). The direction of the stream of cosmic energy flowing into
the Chakra can be seen quite clearly at this point. Some people have two cowlicks,
indicating the existence of two energy centres. These people often possess exceptional
vitality and creativity, but on the other hand can also be inclined towards hyperactivity
and extreme nervousness. In these cases, the method described later in this chapter can
help to balance out the energy flow again.
Exercises for the Bindu Chakra:

Agnisāra Kriyā, Ujjāyī Prānāyāma with Khecharī Mudrā and Jālandhara Bandha,
Viparītkaranī Mudrā, Shirshāsana, Sarvāngāsana, Yoga Mudrā, Shashankāsana,
Matsyāsana, Vrikshāsana, Sumeru Āsana, Bhūmi Pāda Mastakāsana, Supta Vajrāsana
 Sahasrara
Sahasrāra = thousand, infinite
The Sahasrāra Chakra is located on the crown of the head beneath the Fontanelle, which
is easily visible in a new-born child. It is also known as the Thousand-petalled Lotus,
Brahmrandhra (door to Brahma) and Source of Light (because a supernatural light as
bright as the sun radiates from it).
No other light approaches the brilliance of the sun. In the same way the radiance of all
other Chakras fades before the incomparable radiance of the Sahasrāra Chakra. The
Sahasrāra possesses no special colour or quality. Its light contains all colour vibrations
united in the incomparable brilliance of pure light. The energy of all Nādīs flows together
here, just as the water of a thousand rivers comes together in the sea.
Exercises for the Sahasrāra Chakra:

Shirshāsana, Vrikshāsana, Khatu Pranam, Singing OM, Kriyā Yoga
Chakra Muladhara Svadhisthana Manipura Anahata Vishuddha Agya Bindu Sahasrara
Position At the lower About 3 cm On the In the In the Between At the At the
end of the above the spinal centre of region of the back of crown of
spinal sacro- column, the chest the throat eyebrows the head the head
column, coccygeal level with at the level beneath
below the joint the navel of the the
Coccyx heart cowlick
Colour Red Orange Yellow, Sky blue, Blue, Milky Colourless, Diamond
Orange Orange, Violet white Trans- white
Green parent
Tattva Prithvi Jala Teja Vayu Akasha Guru Amrita Atma
Mantra लं वं रं यं हं ॐ अमृतं ॐ
Lotus 4 petals 6 petals 10 petals 12 petals 16 petals 2 petals 23 petals 1,000
petals
Animal Elephant Crocodile Ram (power, Antelope White --- --- ---
with 7 (lethargy) activity) (vigilance, elephant
trunks speed, (pure
(wisdom, sensitivity) wisdom)
wealth)
Divinity Pashupati Brahma, Vishnu, Shiva, Brahma Shiva, Shiva Adi Shiva
Mahadeva Sarasvati Lakshmi Shakti Shakti
Symbol Inverted Half moon Inverted New Moon Smokey- Crescent White
triangle triangle Moon, Two grey moon Shivalinga
triangles Shivalinga
Principle Ahamkara Chitta Buddhi Sankalpa – Sphurana Viveka --- Samadhi
Vikalpa
Stone Onyx Beryll Ruby Saphire Rock Opal --- Diamond
crystal
Metal Lead Tin Iron Copper Mercury Silver --- Gold
Mineral Calcium Sodium Sulphur Potassium Silicon Chlorine --- Fluorine
Characteristic Kama Krodha Shoka Moha Bhaya Gyana --- ---
Sensation Alasya Klanti Kshudha Trishna Nidra Sat-Chit- --- Maha-
Ananda ananda
Sense Organ Ghrana Jihva Chakshu Tvacha Shrotra Third eye --- ---
Taste Tikta Lavana Katu Kashaya Amla Madhura --- ---
Quality Samkochana Chalana Utkramana Prasarana Dhavana Shunyata --- ---
Part of the Asthi Mamsa Pada Hasta Loma Buddhi --- ---
body
Gland Gonadal Suprarenal Pancreas Thymus Thyroid Pituitary Hypo- Pineal
thalamus
Plexus Sacral Plexus Hypogastric Solar Plexus Cardiac Carotid Medulla --- Cerebrum
Plexus plexus oblongata
Synonyms Root Centre, Lower Navel Heart Throat Eyebrow Moon Crown
Mulakamala, Abdominal Centre, Fire Centre, Centre, Centre, Centre, Centre,
Mulaprakriti Centre Centre, Hridaya- Kantha- Guru Chandra- Brahma-
Nabhi- kamala, kamala Chakra, kamala, randhra,
kamala Chinta Third eye, Soma Source of
mani Trikuti Chakra Light,
tata, Thousand-
Trinetra, petalled
Sangam Lotus
CHAPTER x: description of yoga in
Ayurveda
आत्मे न्द्रियमिोथाा िां सश्चिकषाा त् प्रवता ते ।

सुखदु ःखमिारम्भादात्मस्थे मिश्चसन्द्रस्थरे ॥ १३८ ॥
श्चिवातातेतदु ियंवश्चित्वं चोपजायते ।
सिरीरस्ययोगज्ञास्तं योगमृ षयोश्चवदु ः ॥ १३९ ॥ (च - िा - १)
Happiness and misery manifest due to contact of Atma, Indriya, Mana and Indriya Artha.
However, when Mana is focused and united with Atma, both (happiness and misery)
sensations disappear and the individual gains supernatural powers.
This state is called ‘Yoga’ by the Sages.
 Asta Siddhi & Asta Aishvarya

 Asta Siddhi
Asta Siddhi are eight supernatural powers which can be acquired by a spiritual
person who practices Yoga.
i) Anima - Ability to reduce the size of the body
ii) Mahima - Ability to increase the size of the body
iii) Garima - Ability to increase the weight of the body
iv) Laghima - Ability to reduce the weight of the body
v) Prapti - Ability to be at any place
vi) Prakamya - Ability to obtain anything
vii) Ishimva - Ability to control the nature
viii) Vashitva - Ability to have complete control, especially over the five elements
 Asta Aishvarya (च - िा - १)
Asta Aishvarya are eight supernatural powers which can be acquired by a spiritual
person who practices Yoga and by concentration of pure mind.
i) Avesha - Ability to enter into other’s body
ii) Chetasa gyana - Ability to read other’s mind
iii) Chandata kriya - Ability to do anything at will
iv) Drishti - Supernatural vision
v) Shrotra - Supernatural hearing
vi) Smriti - Supernatural memory
vii) Kanti - Supernatural brilliance
viii) Apyadarshana - Invisibility
 Moksha
Moksha (salvation) is the complete detachment from all contacts due to absence of
Rajas, Tamas and effects of past deeds (Karma).
In this state there is complete disappearance of all sensations and detachment from all
conjunctions. There is no more physical and mental contact, and one becomes free from
the circle of rebirth.
 Synonyms:
श्चवपापं श्चवरजः िान्तं परमक्षरमव्ययम् ।
अमृ तं ब्रह्म श्चिवाा णं पयाा यैः िान्द्रन्तरुच्यते ॥ २३ ॥ (च - िा - ५)
- Vipapa (free from sins)
- Viraja (free from Raja)
- Shanta (bliss / calm)
- Para (absolute / great)
- Akshara (indestructible)
- Avyaya (unchangeable)
- Amrita (immortal)
- Brahma (God)
- Nirvana (immersed / final liberation)
- Shanti (peace)
 Muktatma Lakshana:
Muktatma Lakshana / Svarupa are the characteristics of a liberated soul.
At the stage of Moksha there is no any Lakshana because the individual is devoid of
any attachment between sense organs and their objects.
There is absence of Mana, Mana Vishaya, Buddhi, Gyanendriya & Karmendriya, etc.
 Moksha Upaya: (Methods to attain Salvation)

- Devotion towards noble souls
- Abandoning company of unsuitable persons
- Sadvritta, Upavasa, Niyama
- Studying & following the knowledge of ancient scriptures
- Isolated living, Detachment from sense objects, Absolute mental control
- Annihilation of the effects of past actions
- Striving towards Moksha
- Wish to get relieve from the worldly illusion
- Absence of ego and desires
- Thinking & remembering spiritual objects
All this can be attained by the virtue of constant remembering of the fact that the
soul is different from the body.
 Tattvasmriti - The Path of Salvation
The only path for liberation as shown by liberated persons is the power of remembrance
of Tattva (reality), through which one, having gone to heaven, never takes rebirth.
This is the best way to attain Yoga as well as Moksha. That is what the virtuous ones, the
followers of Sankhya Darshana, and the liberated ones say.
 Satyabuddhi
Satyabuddhi is the state of realization of the ultimate reality. It eliminates all miseries
and leads to liberation (Moksha). Acharya Charaka has explained that ego is the cause of
all miseries. When one has realized that “I am not the body, and the body is not mine.”,
the moment that the ascertainment of truth (Satyabuddhi) emerges, the Atma
transcends the ego and all worldly miseries end.
 Naistika Chikitsa
Ayurveda has always emphasized the importance of treating the mental aspects for
complete relief. Accordingly, various treatment modalities are mentioned to keep the
patient’s mind healthy by maintaining the balance between the Manasika Guna – Sattva,
Raja and Tama. Raja and Tama are considered as the Mansika Dosha, whereas Sattva is
the pure quality of the mind and keeps it stable.
Naistika Chikitsa helps to increase the Sattva Guna, hence it is also termed Sattvavajaya
Chikitsa.
It is the Chikitsa that is devoid of Upadha (desires) and helps to get rid of desires.
Desires are the root cause of Dukha (miseries). Dukha is the primary cause which keep
the individual in the circle of birth and death.
A wise person who abstains from the object of senses, considering them as dangerous as
burning fire, and does not subject himself to any wishful acts will never be overcome
with miseries.
Sattvavajaya Chikitsa is also mentioned under Trividha Aushadha: (च - सू - ११)
i) Daiva Vyapashraya Aushadha - Mantra, Mani, Mangala, Hona, Niyama, Upavasa, etc.
ii) Yukti Vyapashraya Aushadha - Ahara & Aushadha Dravya
iii) Sattvavajaya Aushadha - Mano Nigraha Ahita Artha (control of the mind from
unwholesome objects)
nisargopachara
CHAPTER I: introduction
Definition:
- Naturopathy is a system of man building in harmony with the constructive principles of
Nature on physical, mental, moral and spiritual planes of living. It has great health
promotive, disease preventive and curative as well as restorative potential.
- According to the manifesto of British Naturopathic Association, "Naturopathy is a system of

treatment which recognizes the existence of the vital curative force within the body."
It therefore, advocates aiding the human system to remove the cause of disease i.e. toxins
by expelling unwanted and unused matters from human body for curing diseases.
- Naturopathy is a drugless system of healing by use of physical methods.
Synonyms:
Naturopathy, Naturopathic Medicine, Nature Cure, Nisargopachara, Prakrittika Chikitsa
Principles:
- All diseases, their causes and treatment are one. Except for traumatic and environmental
conditions, the cause of all diseases is one i.e. accumulation of morbid matter in the body.
The treatment of all diseases is elimination of morbid matter from the body.
- Nature is the greatest healer. The human body itself has the healing power to prevent itself
from disease and regain health if unhealthy.
- Naturopathy treats the body as a whole.
- It is not the disease but the entire body of the patient which is cured & renewed.
- The suppressed diseases are brought to surface and are removed permanently.
- Exercise or physical activities keep the balance
- All the aspects like physical, mental, social and spiritual at the same time.
- Performing prayer according to one’s spiritual faith is an important part of treatment.
Aims & Objective:

Naturopathy aims at improving the body’s inherent healing power to treat the body as a
whole, prevent diseases and protect the health by using natural methods such as
Hydrotherapy, Mud Therapy, Fasting, Diet, etc.
 History
The basic original idea of Naturopathy is of Vedic origin in India where since antiquity all
healing was attributed to the functions of nature.
Also Hippocrates of Kos, who was a Greek physician who lived from about 460 B.C. to
375 B.C. and is considered as the father of modern medicine, was of the opinion that
nature is responsible for the cure, not the physician.
The term ‘Naturopathy’ is only of relatively recent origin, but the principles of methods
of nature cure treatments are ancient and were practiced in various ancient civilizations
such as Egypt, Greece, Rome, etc.
The modern methods of nature cure originated in Germany in 1822, when Vincent
Priessnitz established the first hydropathic establishment. With his great success by using
Hydrotherapy, the idea of drugless healing spread throughout the modern civilizations
and the interest & awareness towards Naturopathy grew.
The word ‘Naturopathy’ has been coined by Dr. John Scheel in the year 1895 and was
propagated and popularized in the western world by Dr. Benedict Just.
Since then, various Doctors of modern and alternative medicines focused on nature cure
and gradually added a number of modalities within the fold of Naturopathy and
developed them scientifically.
In modern civilization of India, Naturopathy became of greater interest after Mahatma
Gandhiji expressed his faith in nature cure.
 Importance of Naturopathy in Present Era

Naturopathy is gaining popularity around the whole world as it is a very safe and
effective method of healing. Naturopathy promotes home remedies for various ailments.
All diseases are believed to be caused from what we eat and what we do not eat. There
are no side effects caused due to naturopathy. The number of diseases has increased in
the present era due to the stressful and tightly scheduled lifestyles. This has led the
present generation to be more health conscious and turn towards naturopathy for better
health and cure of ailments.
 Western School - Theories of Naturopathy

 Enervation is a cause of diseases
The nervous system incorporates brain, spinal cord, motor & sensory nerves. Fatigue
in the components of the nervous system is named as enervation.
It is also known as neurasthenia, attenuation, debility, depletion, de-vitalization,
exhaustion, frailness, frailty, weakening, breakdown, etc.
Enervation is caused by mental & psychological factors, poisonous habits, lack of
exercise, social and financial issues, lack of rest & sleep, excessive use of sensory
organs, etc. which ultimately leads to diseases.
 Deposits of toxins in the body causes diseases
Ailments usually do not assail over the body suddenly, but always abide for
favourable conditions to show its effect.
The disease grows slowly within the body through accumulation of toxins such as of
toxins of metabolic end products, free radicals or foreign products.
Every disease, acute or chronic, develops from the accumulation of toxins and
poisonous wastes in the body.
 An acute disease is a remedial process

Symptoms of acute diseases are the body’s natural way of rapid elimination of
accumulated toxins from the body. So, it is advised that diseases with acute
symptoms should be permitted freedom for their expression without any treatment
or suppression to ensure rapid restoration of health.
E.g.:
- Pyrexia is the immediate response of the body towards a pathogen. It occurs to
nullify the pathogenic activities by destroying them under the hyper-thermic
condition.
- Vomiting & Diarrhoea are acute responses of the GIT towards pathogenic agents
which entered the body through food and are thus expelled.
- Inflammation is the body’s natural response against a pathogen such as germs,
toxins, environmental pollutants, injury, stress, etc.
The process of inflammation involves immune, vascular and cellular biochemical
reactions which work to remove the offending agent protect tissues from damage.
Acute inflammation is the natural defense to shield the body and initiate the healing
process by release of inflammatory cytokines in the blood or tissue.
 The body heals itself

Healing is an event of recapitalization of lost or misplaced normalcy. Various medical
systems emphasize that it is the act of bringing back the sick to a healthy state with
the help of medications and surgery. Naturopathy emphasizes that cure is the state
which does not come from outside, but should be gained from inside. Whatever
comes from outside is just a tranquilization of the disease process, but not the cure.
 Fasting provides an opportunity for the body to heal itself

Scientists have found that when the human body is exposed to hunger for a period of
not less than 8 hours and not more than 16 hours, it produces special proteins called
autophagisomes in all parts of the body. These proteins collect dead, cancerous and
diseased cells and analyze them, and return them to an image that the body benefits
from. This process is called Autophagy by the Japanese Doctor Yoshinori Ohsumi who
discovered it.
The study advises the practice of hunger & thirst, twice or three times a week.
 Indian School - Panchabhutopasana
(Relation of Ayurveda and Naturopathy)
सवं द्रव्यं पञ्चिौश्चतकत्वम् ।

Everything is made up of the five elements – Akasha, Vayu, Teja, Jala, Prithvi.
They are the physical components of our body. Likewise, the animal and plant kingdom
and all other matter is composed of these five elements in various combination.
Each of the elements have particular qualities and are responsible for particular
anatomical and physiological functions.
If the body is healthy, the Mahabhutas also are in a balanced state. If the body is afflicted
by a disease, the elements are imbalanced. This imbalance in the body can be restored to
equilibrium by appropriate use of the five elements from the nature following the
Samanya-Vishesha-Siddhanta.
In this way Naturopathy uses the natural resources to bring about a balanced state of the
body. This is done either in the form of consumption of food with desired Panchabhautik
constitution or by using the five elements as purifying tools in therapies such as
Hydrotherapy, Mud Therapy, etc.
 Akasha
- It is the space in the body.
- It provides space for the functions of the remaining 4 elements.
- Fasting therapy (Upavasa) and Relaxation therapy (Vishrama) are based on Akasha.
 Vayu
- It is the air element which responsible for all the movements in the body. It travels
throughout the whole body and is essential for proper circulation.
- It is also one of the best factors to dry up excessive Jala or Prithvi.
- Vayu plays an important role in all naturopathic therapies as it is required to
mobilize & expel the toxins of the body.
- If Vayu is combined with Teja, it will increase the heat. If it is combined with Jala,
it will increase the coldness. So, depending on the desired effect, Vayu can be
stimulated, suppressed or influenced by the other elements.
 Teja
- It is the fire element which is responsible for heat & transformation.
- It is the main element for the strength of Agni.
- It has the special property to clean and purify the toxins of the body.
- In relation to the dietary intake, proper balance of Teja is important and must be
considered if Agni is weakened or disturbed.
- Heliotherapy is based on Teja. However, it plays important roles in other
naturopathic therapies as well; e.g. Hot water therapy
 Jala
- It is the water element which is the best medium for cleansing.
- It has the ability to shape any vessel in which it remains and to be absorbed by
Prithvi. However, in larger quantity, it dissolves the Prithvi.
- The body is composed up to 60% of water, so it is essential for health to keep Jala in
a balanced state.
- Hydrotherapy is based on Jala.
 Prithvi
- It is the earth element which is responsible for heaviness, hardness and gives shape
to the body.
- Prithvi has the ability to absorb Jala and various toxins.
- Mud therapy is based on Prithvi.
CHAPTER ii: jala chikitsa /
hydrotherapy
Hydrotherapy is the treatment of disorders and prevention of diseases by using water in

different forms. Hydrothermal therapy additionally uses temperature effects, as in hot &
cold baths, saunas, wraps, etc. and water in all its forms; solid, fluid, vapour, ice and steam.
Hydrotherapy regiments can be designed to treat any number of maladies by creating
different combinations of water temperature, water pressure and delivery methods. The
most common ailments Hydrotherapy is used to treat include arthritis pain, back pain,
headaches and muscle pain.
Hydrotherapy can be used internally and externally.
Types of Hydrotherapy:
i) Internal = Enema, Colonic irrigation, Drinking hot or cold water, etc.
ii) External = Baths, Packs, Douches, Frictions, Whirlpool, Aqua exercises, Fomentation, etc.
o o
Temperature Fahrenheit Celsius
Very Cold (Ice Application) 30-55 -1-13
Cold 55-65 13-18
Cool 65-80 18-27
Tepid 80-92 27-33
Warm (Neutral) 92-98 (92-95) 33-37 (33-35)
Hot 98-104 37-40
Very Hot Above 104 Above 40
Water is the most flexible medium for producing the thermic and mechanical effects desired
and can be applied to a limited area or to the whole body surface.
It is capable of absorbing heat and also gives out heat with great readiness. It can, therefore,
be used either for abstracting heat from the body or communicating heat to it. Though cold
water is chiefly used, the purpose is not to take away or reduce the bodily heat, but to
increase the vital power to generate more heat than what is lost.
Water being a universal solvent, its use internally, in the form of Enema or Colonic Irrigation
or Water drinking, aid greatly in the elimination of uric acid, urea, salts, excessive sugar, and
many other blood and food chemicals that are waste products.
It should also be noted that the successful use of these methods need a certain level of vital
power. Where that power is too low, these are useless. As in acute conditions there is a
higher degree of vital power, and hence there is a certainty of vital reaction. In chronic cases,
where the vital power is lower, these baths are less useful, but in such cases the packs are
useful because they are milder in their application.
 Hot Water Treatment
Temperature o Fahrenheit o Celsius

Hot 98-104 37-40
Very Hot Above 104 Above 40
Hydrotherapy uses water to deliver temperature and pressure changes to the body. These
changes are sensed by the body via nerve endings in the skin and muscle, and result in
neural ‘reflex effects’ that are controlled by the brain and spinal cord.
The most important of these reflex effects are vasodilatation and vasoconstriction, which are
the terms used to describe the relaxation and tensing of the blood vessels in the body.
These physical changes in the blood vessels cause changes in the rate of blood flow and in
the metabolic functions that are linked to the rate of blood flow.
In a reflexive response to external heat, the body initiates changes that help keep the body
cool, including dilating blood vessels to increase the blood flow through them, diverting
blood flow to the extremities and to the skin’s surface, opening the pores of the skin,
activating sweat glands and relaxing muscles.
Over short durations, a hot bath will cause organs of the endocrine system to become less
active, particularly the adrenal gland, and can decrease blood pressure. This results in a
relaxed, less stressful state and helps calm the nervous system.
Inhaling the steam or vapor from hot water hydrotherapy can be beneficial effect for your
lungs as well.
Moist, hot air causes the small airways and air sacs in the lungs to dilate and increases the
lung’s ability to move phlegm and mucus out. It can also help people breathe in more easily,
since the volume of space in the lungs slightly increases.
In addition to temperature, the physical nature and pressure of water used in soaking, full
body immersion or Hot Tub Hydrotherapy plays an important role in hot waters effect on the
body.
Hot Water Hydrotherapy is the most popular home Hydrotherapy remedy, not only because
it is the most comfortable and enjoyable form of Hydrotherapy, but also because it
stimulates nerve reflexes that result in the calming of the lungs, heart, stomach and
endocrine system.
It is often used to relax patients, promote blood flow, aid in the healing process, tone the
body, stimulate the immune system and alleviate the pain or discomfort associated with
deep muscle, joint or connective tissue ailments, injuries or abnormalities.
Increased blood flow has important positive effects on our bodies. More efficient
oxygenation of tissues helps injuries heal faster and more efficient removal of toxins from
tissue helps prevent injuries and increases tissue resiliency.
 Cold Water Treatment
o o
Temperature Fahrenheit Celsius
Very Cold (Ice Application) 30-55 -1-13
Cold 55-65 13-18
Cool 65-80 18-27
Taking bath properly with clean cold water is an excellent form of Hydrotherapy. Such baths
open up all the pores of the skin and make the body light and fresh. In the cold bath all
systems and muscles of body get activated and the blood circulation improves. The old
tradition of taking bath in rivers, ponds or waterfalls on specific occasions is virtually a
natural form of Hydrotherapy only.
Cold water immersion activates the body’s natural healing powers that can relieve the
symptoms of many medical conditions and promote a sense of health and well-being.
When practiced on a regular basis, cold water immersion can provide long-lasting changes to
the body’s immune, lymphatic, circulatory and digestive systems.
The cold water effects the lymphatic system, which in turn affects the immune system.
Cold water immersion causes your lymph vessels to contract, forcing your lymphatic system
to pump lymph fluids throughout your body, flushing the waste out of the area. This then
triggers the immune system’s white blood cells to attack and destroy any unwanted
substance in the fluid.
Any activity that pushes the muscles beyond the limits they are accustomed to can lead to
microscopic tears in the fibers and inflammation of the tissue. But cold-water immersion has
been scientifically proven to help counteract these side effects.
Cold water lowers the damaged tissue’s temperature and constricts the blood vessels. This
helps reduce the swelling and inflammation and even numbs the nerve endings to bring
immediate relief to any pain.
A 2007 research study found that cold showers can help treat depression symptoms, and if
used on a routine basis, may be more beneficial than prescription medications. Cold water
triggers a flood of mood-boosting neurotransmitters, which make you feel happy. A separate
study that analyzed the effects of regular winter swimming on the mood of swimmers
showed that after four months of routine cold water swimming, the subjects felt more
energetic & active.
 Foot & Arm Bath
 Hot Foot Bath
Before taking this bath, a glass of water should be taken and the body should be
covered with a blanket so that no heat or vapour escapes from the foot bath.
The patient should keep the legs in a tub or bucket filled with hot water (40-45°C).
The duration of this bath is generally 5-20 minutes. Afterwards the patient should
take a cold shower immediately.
The hot foot bath stimulates the involuntary muscles of the uterus, intestines,
urinary bladder and other pelvic and abdominal organs.
It also relieves sprains and ankle joint pain, headache caused by cerebral congestion
or due to coldness.
In case of menstrual problems, hot foot bath provides relief and restores regular
menstrual flow due to increased supply of blood towards the uterus and ovaries.
 Cold Foot Bath

Cold water (7.2-12.7°C) should be kept in a tub or bucket and the feet should be
immersed completely. Friction should be continuously applied to the feet during the
bath, either by an attendant or the patient. The duration of this bath is generally 1-5
minutes.
The cold foot bath relieves cerebral congestion and uterine hemorrhage. It also helps
in the treatment of sprains, strains or inflamed bunions.
Cold foot bath is contraindicated in case of inflammatory conditions of the genito-
urinary organs, liver and kidneys.
 Arm Bath
The hands and arms may be immersed in neutral, hot or cold water or the latter two
alternately. The vessel should be large enough and filled with sufficient water to
immerse the hand and forearm to the elbow.
-> Foot & Arm Baths may also be taken simultaneously.

 Spinal Bath
This bath provides a soothing effect to the spinal column and thereby influences the
central nervous system. Spinal bath is given in a special designed tub. The bath can be
administered with cold, hot or neutral temperatures.
The water level in the tub should be 1 ½ - 2 inches.
i) Cold spinal bath relieves irritation, fatigue, hypertension and excitement. It is

beneficial in almost all nervous disorders such as hysteria, fits, mental disorders, loss of
memory, tension, etc.
Duration of cold spinal bath is around 3-10 minutes.
ii) Hot spinal bath relieves nervousness and provides stimulation in depressed state. It
also relieves vertebral pain in spondylitis and muscular backache. It relieves sciatic pain
and gastrointestinal disturbances of gastric origin.
Duration of hot spinal bath is around 3-10 minutes.
iii) Neutral spinal bath is a soothing and sedative treatment. It is the ideal treatment for
insomnia and also relieves tension of the vertebral column.
Duration of neutral spinal bath is around 20-30 minutes.
 Hip Bath
Hip bath is a type of hydrotherapy in which the hip region is immersed in water – hot,
cold, alternate or neutral temperature – in a special designed tub. The tub is filled with
water so that it covers the hips and reaches up to the navel of the patient.
i) Cold hip bath

- Water temperature = 10-18°C
- Duration = 10 min; in specific conditions it may vary from 1-30 min.
- If the patient feels cold or is very weak, a hot foot bath should be given
simultaneously.
- Rubbing of lower abdomen, from navel downwards, with a cloth should
be done during cold hip bath.
- The patient should undertake moderate exercises after cold hip bath
to warm the body.
- It relieves constipation, indigestion, obesity and helps the eliminative organs to
function properly. It is also useful in problems related to menstruation, chronic uterine
infections, piles, hepatic congestion, seminal weakness, impotency, sterility, dilation of
the stomach and colon, diarrhoea, dysentery, etc.
- It is contraindicated in acute inflammatory conditions of pelvic or abdominal organs.
ii) Hot hip bath

- Duration = 10 min; in specific conditions it may vary from 1-30 min.
- Before entering the tub, the patient should drink one glass of cold water.
- A cold compress should be placed on the head.
- A cold shower or bath should be taken immediately after hot hip bath.
- Hot hip bath helps to relieve dysmenorrhoea, dysuria, pain in the pelvic organs,
inflammation of rectum or bladder and painful piles.
iii) Alternate hip bath / Revulsive hip bath

- One tub with cold water and another tub with hot water is prepared.
- The patient should sit alternately in the hot tub for 5 minutes and then in the cold tub
for 3 minutes. The complete duration is generally 10-20 minutes.
- The head and neck should be kept cold with a cold compress.
- The treatment should end with a dash of cold water to the hips.
- Alternate hip bath helps to relive chronic inflammatory conditions of the pelvic organs
such as salpingitis, ovaritis, cellulitis, etc. and various neuralgias of the genito-urinary
organs, sciatica and lumbago.
iv) Neutral hip bath

- Duration = 20-60 min
- Neutral hip bath helps to relieve all acute & sub-acute inflammatory conditions of the
pelvic & lower abdominal organs. It also relieves neuralgia of the fallopian tubes or
testicles, painful spasms of the vagina and anal / vaginal prolapse.
 Abdominal Wet Pack
Requirements: 2 cotton cloths of 2 meter length & ½ meter width; Blanket 1 x ½ meter
Duration: 1 hours
Procedure: Dip one cotton cloth in cold water and wring out excessive water. Wrap the
cloth around the abdomen from lower part of the ribs to the groin. Over this, wrap the
dry cloth and cover with the blanket.
Use: Gastritis, Hyperacidity, Indigestion, Poor blood circulation to the liver, Jaundice,
Constipation, and other complaints related to abdominal organs.
 Steam Bath
Steam bath is one type of external hydrotherapy in which perspiration is induced in a
most natural way.
The patient should drink 1-2 glasses of cold water before taking steam bath.
The head should be protected with cold compression. The patient, clad in minimum loin
cloth or underwear, is made to sit on a chair inside a special designed cabinet.
The duration is generally 10-20 minutes. A cold shower should be taken immediately
after the steam bath.
If the patient feels giddiness or uneasy during the steam bath, he/she should
immediately be taken out and given a glass of cold water, and the face should be washed
with cold water.
- Indications: Rheumatism, Gout, Uric acid problems, Obesity, Chronic toxemia,

Neuralgia, Chronic nephritis, Infections, Tetanus, Migraine
- Contraindications: Excessive weakness, Pregnancy, Cardiac patients, Hypertension
 Enema
Enema is one type internal hydrotherapy. It is also known as rectal irrigation.
It is the procedure of administering water into the rectum. In Naturopathy, only
lukewarm water is used for enema.
The patient is made to lie on his left side, extending his left leg and bending the right leg
slightly. The enema nozzle, lubricated with oil or Vaseline, is inserted into the rectum.
The lukewarm water is slowly injected. Generally, 1-2 litres of water are used.
The patient may either lie down on his back or walk a little while retaining the water.
After 5-10 minutes, the water should be ejected along with the accumulated morbid
matter.
Enema is the fastest method for cleaning the bowel. It also improves the peristaltic
movements and relieves constipation.
 Whirlpool Bath
- Water temperature: a) Cold / Cool = 18-24°C
b) Neutral = 32-36°C
- Duration: 15-45 min
- Procedure: The water is filled in a special prepared tub and is made to revolve.
The whirling water produces a gentle massage on the patient.
- Effect: Sedation, Vasodilation, Stimulation of muscular & circular activities, Softening of

scar tissue, Cleaning & stimulation of healing of wounds, Mechanical removal of dirt,
dead tissue and pus.
Cold whirlpool bath reduces the body temperature, but stimulates respiration and heart
activity. Blood pressure increases.
- Indications: Poor circulation, Chronic oedema, Phantom pain, Stiffness of joints,

Swollen joints, Arthritis, Poliomyelitis, Paraplegia, Traumatic & chronic inflammatory
conditions.
It may be used as preparation method for massage and exercises.
- Contraindications: Hypertension, Diabetes mellitus, Varicose veins, Advanced

arteriosclerosis, Advanced peripheral vascular diseases
CHAPTER iii: mrittika chikitsa /
mud therapy
Mud therapy is very simple and effective treatment modality. Mud (Prithvi) is one of five
elements of nature having immense impact on the body both in health and sickness.
The mud used for this should be clean and taken from 3 to 4 ft. depth from the surface of
the ground. Before using, mud should be dried, powdered and sieved to separate stones,
grass particles and other impurities. There should be no contamination of stone pieces or
chemical manures etc. in the mud.
Mud is used successfully in different diseases like constipation, headache due to tension,
high blood pressure, skin diseases, stress, insomnia, etc.
Advantages of using mud:

- Its dark colour absorbs all the colours of the sun and conveys them to the body.
- It absorbs the toxins of the body.
- It increases pulse rate, internal body temperature and improves circulation.
- It stimulates the bone cell activity in the joints and relaxes the muscles.
- Mud improves complexion and proper functioning of skin.
- Mud retains moisture for a long time; when applied over the body part it is cooling.
- Its shape and consistency can be changed easily by adding water.
- It is cheap and easily available.
Types of Soil:
Mud found in different parts of the world has different properties. The mud composition
varies with the place of origin.
Firstly, the mineral constituent of mud varies with the kind of rocks found in the region and
the process of soil formation.
Secondly, the properties of the mud are influenced by the flora and fauna of the region.
1) Black mud Dark cotton soil having some greasiness. It is rich in minerals
and retains water for a long time.
2) Fango It is thermal mud from hot springs.
3) Moors Composed of minute amounts of inorganic substances as well
as Sulphur, sulfates & iron.
4) Clay It helps to tighten pores, improves skin tone and perseveres its
balance.
a. Blue clay
b. Green clay
c. Yellow clay
d. Red clay
e. Pink clay
f. White clay
 Mud Pack
- Used for local application of a specific body part.
- Soaked mud is kept in a thin, wet muslin cloth and made into a thin flat brick depending
on the size of the area it is intended to be applied. Mud may also be applied directly
without any cloth.
Common application areas are: Abdomen, Eyes, Forehead, Head
- The duration of the mud pack application is 20-30 minutes. When applied in cold
weather, place a blanket over the mud pack and cover the body as well.
Benefits of mud pack:

- When applied to abdomen it relieves all forms of indigestion. It is effective in
decreasing intestinal heat and stimulates peristalsis.
- A thick mud pack applied to the head in congestive headache, relieves the pain
immediately.
- Mud pack is recommended whenever there is necessity for a prolonged cold
application.
- Application of the pack over the eyes is useful in cases of conjunctivitis, hemorrhages in
the eyeball, itching, allergy, errors of refraction like short sight and long sight and
especially useful in glaucoma where it helps to reduce eyeball tension.
Mud pack for the face:

Soaked mud is applied on the face and allowed to dry for 30 minutes. This is helpful in
improving the complexion of the skin and removing pimples and open skin pores which
in turn facilitate elimination. This also is helpful in eliminating dark circles around the
eyes. After 30 minutes, face should be washed thoroughly with cold water.
 Mud Bath
Soaked mud is applied on the whole body. Mud bath should be taken on an empty
stomach, not before 10 am or within 2 hours after bathing. Mud bath should be stopped
immediately if the patient feels discomfort.
Mud may be applied to the patient in sitting or lying position. This helps to improve the
skin condition by increasing the circulation and energizing the skin tissues. Care should
be taken to avoid catching cold during the bath.
The duration of mud bath may be 45-60 minutes. Afterwards, the patient must be
thoroughly washed with cold water. If the patient feels cold, warm water should be used.
The patient is dried quickly and transferred to a warm bed.
Benefits of mud bath:

- The effects of mud are refreshing, invigorating, and vitalizing.
- Improves circulation.
- For wounds and skin diseases, application of mud is very beneficial.
- Mud bath provides coolness to the whole body.
- It dilutes and absorbs the toxic substances of body and ultimately eliminates them from
body.
CHAPTER iv: suryakirana sevana /
heliotherapy
The sun is the prime and ultimate source of energy for all beings. Energy is required by
plants, animals and humans. We get the energy from the sun directly or through the food
indirectly.
Heliotherapy is a procedure in which the whole or a part of the body is exposed to direct
sunlight to obtain the required benefit.
The imbalance of quantum of the sun’s energy in the body leads to weakening of Prana and
loss of vitality. This in turn leads to sickness. Sun therapy / Surya Chikitsa can be used to
restore the balance. This therapy uses the natural source of life giving energy (the sun) to
heal and preserve the Prana in the body.
Indications of Heliotherapy:
- Insomnia, Depression, Tension, Fatigue, Mental instability, Degeneration of brain cells,
Migraine, Parkinson’s disease, Epilepsy, Muscular dystrophy
- Stomatitis, Angular stomatitis, Ulcers, Pimples, Digestive problems, Acidity
- Sinus problems, Asthma, Spondylitis, Osteoarthritis, Rheumatoid arthritis, Sciatic pain,
Backache
Chromo therapy
The seven colours of sun rays have different therapeutic effects. A rainbow represents these
colours: Red, Orange, Yellow, Green, Blue, Indigo, Violet
All the cells of the body are motivated by these coloured rays of the sun to function in a
normal way.
Chromo therapy is a procedure in which the whole or a part of the body is exposed to
indirect sunlight through coloured glass, colour treated water, etc. by using the 7 colours of
sun rays.
Colour Symbolic Indications Contraindications Complications due to
excessive exposure
Red Heat, Fire, Anger Anemia, Hypotension, TB, Inflammations, Fever, Fever, Anxiety,
Rheumatism, Sprains, Paralysis, Hypertension, Excitable Agitation, Stress,
Constipation, Indigestion, Diabetes temperament Anger, Aggressiveness
Orange Harmony, Inflammations, Typhoid fever, --- Anxiety

Prosperity, Pride Malaria, Liver diseases,
Eye problems, Indigestion, Small
pox, Boils, Pimples, Skin diseases
Yellow Joy, Happiness Diabetes, Indigestion, Kidney & Hysteria, Alcoholism, Exhaustion, Increased
Liver diseases, Constipation, Eye & Palpitations, Irritated mental activity
throat infections, Impotence nerves
Green Harmony, Nervous conditions, Hay fever, --- Negative energy

Nature Ulcers, Influenza, Malaria, Colds,
Sexual disorders, Cancer,
Inflammations
Blue Coldness, Water, Pain, Bleeding, Burns, Dysentery, Paralysis, Chronic Sadness, Fatigue
Calmness Colic pain, Asthma, Respiratory rheumatism, Gout,
disorders, Skin diseases, Fatigue, Depression,
Hypertension Coldness
Indigo Truth Cataracts, Glaucoma, Ear & Nose Similar as Blue Headache
complaints, Lung diseases, Asthma,
Convulsions, Mental disorders
Violet Serenity Nervous & emotional disturbances, Melancholy, Negative thoughts

Arthritis, Insomnia Depression
Chromo Therapies at Home:
-> Water therapy

Fill coloured glass bottles up to ¾ with water and place them in direct sunlight for 8 hours.
Drink half a cup of this water 3-4 times a day. Do not refrigerate the water.
For even better result, keep the bottles in sunlight for 3 days.
-> Breathing therapy

Place a coloured glass bottle with lid on top in direct sunlight for a minimum of 2 hours.
Breathe in the air from the bottle.
-> Window therapy

Cover a window with a coloured paper and bask in the sunlight for a minimum of 10 minutes
per day.
-> Oil massage therapy

Fill a coloured glass bottle with oil and place it in direct sunlight for 45 days. Use the oil for
Abhyanga.
Depending on the oil, a particular coloured bottle should be used.
E.g.: Atasi taila with red bottle, Narikela taila with blue bottle
-> Fabric therapy

Wear clothes with the desired colour and expose to direct sunlight for at least 30 minutes
per day.
-> Candle therapy

Light a candle of desired colour. Different colours vibrate at different frequencies.
-> Gemstone therapy

Keep a clean gemstone in a glass vessel filled with water and place it in direct sunlight for a
minimum of 2 hours. Remove the gemstone and drink the water.
CHAPTER v: mardana /
Massage Therapy
The word ‘massage’ is derived from the Greek word ‘massier’ which means ‘to knead’,
‘to rub’ or ‘to squeeze’.
Massage is a systemic & scientific external manipulation of various parts of the body to gain
the desired benefits.
 Swedish Massage
Swedish massage is one of the most commonly offered massage techniques. It is
sometimes called ‘Classic massage’, as it is a common method used by masseurs.
Swedish massage includes various techniques which aim to promote relaxation by
releasing muscle tension.
Positions of the Patient:

i) Prone
ii) Supine
iii) Sitting
Techniques & Benefits:

i) Effleurage
- Movement = Unbroken & long gliding / stroking
- Variations = One-handed raking, Alternate raking, One-handed circular, Two-handed
circular, Alternate circular, Two-handed heart, Nerve stroke
- Benefits = Relaxation, Soothes the nervous system, Increased blood circulation,
Warming effect
ii) Friction
- Movement = Rubbing
- Variations = Sawing, Rolling, Wringing, Cross fiber, Chucking, Circular friction
- Benefits = Improves flexibility of joints, tendons & muscles, Reduces swelling after
nerve inflammation, Facilitates removal of toxins
iii) Petrissage
- Movement = Kneading, Squeezing, Pressing, Rolling
- Variations = One-handed (shoulder girdle), Two-handed, Two-handed ocean waves,
Alternate ocean waves, Fulling, Skin rolling
- Benefits = Improves nutrition supply, Strengthens muscles, Relieves fatigue & intestinal
congestion, Elimination of intestinal toxins, Enhances cellular respiration
iv) Tapotement
- Movement = Striking & Percussion
- Variations = Tapping punctuation, Tapping pulsing, Tapping raindrops, Pincement,
Hacking, Quacking, Cupping, Pounding, Diffused percussion on abdomen
- Benefits = Increases blood supply, Soothes the nerves, Strengthens the muscles
v) Vibration
- Movement = To & fro or Circular
- Variations = Fine vibration, Gross vibration, Jostling, Rocking
- Benefits = Increases circulation, Stimulates glandular activity, nerves & peristalsis
 Abhyanga
- Abhyanga is defined as the procedure of applying Sneha Dravya over the body with
various movements.
- Abhyanga is one type of Bahya Snehana.
- It is an important part of Dinacharya to preserve the health & strengthen the body.
Importance of Sarvanga Abhyanga:

a) According to Charaka Samhita
Similar as a pot, leather & axle of cart become strong & efficient by oiling, the body also
becomes strong & stable and the skin becomes firm & healthy by application of oil.
Abhyanga pacifies Vata Dosha and the body becomes capable of withstanding fatigue,
exercise & disease.
b) According to Sushruta Samhita

अभ्यङ्गो मादा करः कफवातश्चिरोधिः ।
धातू िां पुश्चिजििो मृ जावणाबलप्रदः ॥ (सु - श्चच - २४ ३०)
Abhanyga softens the body, pacifies Kapha & Vata Dosha. It nourishes the Dhatus and
provides cleanliness, good complexion & strength.
c) According to Astanga Hridaya

अभ्यङ्गमाचरे श्चित्यं स जरा श्रमवातहा ।
दृश्चिप्रसादपुष्ट्यायुः स्वप्नसुत्वक्त्वदार्ढ्ा कृत् ॥ (अ.हृ. - सू - २)
Abhyanga should be done daily because it delays aging, pacifies fatigue & Vata Dosha. It
improves vision, nourishes the body, increases longevity, produces good sleep,
strengthens the skin & provides a good physic.
Vishesha Abhyanga:
श्चिरः श्रवणपादे षु तं श्चविेषेण िीलयेत् ॥ (अ.हृ. - सू - २)
Abhyanga should especially done on the head, hears & feet.
-> Generally, Sarvanga Abhyanga should be done daily as part of Dinacharya. However, if
it cannot be followed daily, at least the head, ears and feet should be massaged with oil.
Importance of Shiro Abhyanga:
a) According to Sushruta Samhita
Shiro Abhyanga eliminates diseases of the head. It makes the hair grow, soft, long,
strong, shiny and dark. It nourishes the head & sense organs and prevents & removes
wrinkles.
b) According to Charaka Samhita

By applying oil daily to the head, the individual does not get afflicted with headache,
baldness, falling or greying of hair.
The skull bones become. The roots of the hairs become strong, hair will grow long and
becomes dark coloured.
The sense organs get nourished and skin complexion increases. The person also gets
good sleep easily and feels happy.
Importance of Karna Purana:

हिुमन्याश्चिरःकणािूलघ्नं कणापूरणम् ॥ (सु - श्चच - २४ / २९)
Instillation of oil into the ear removes pain of the jaw, carotid region, head and ears.

ि कणारोगा वातोत्था ि मन्याहिुसङ्ग्ग्रहः ।
िोच्चै ः श्रुश्चतिा बाश्चधयं स्याश्चित्यं कणातपाणात् ॥ (च - सू - ५ / ८४)
Daily instillation of oil into the ear helps to prevent Vataja Karnaroga.
It removes stiffness of the neck & jaw. Normal pitched voice can be heard and loss of
hearing is prevented as well.
Importance of Pada Abhyanga

श्चिद्राकरो दे हसुखिक्षु ष्यः श्रमसुन्द्रििुत् ॥ ७० ॥
पादत्वङ्ग्मृ दुकारी च पादाभ्यङ्गः सदा श्चहतः । (सु - श्चच - २४)
Pada Abhyanga induces sleep, provides comfort to the body, improves vision, removes
fatigue & numbness of the feet and softens the feet.

खरत्वं स्तब्धता रौक्ष्यं श्रमः सुन्द्रिि पादयोः ।
सद्य एवोपिाम्यन्द्रन्त पादाभ्यङ्गश्चिषेवणात् ॥ ९० ॥
जायते सौकुमायं च बलं स्थै यं च पादयोः ।
दृश्चिः प्रसादं लिते मारुतिोपिाम्यश्चत ॥ ९१ ॥
ि च स्याद् गृध्रसीवातः पादयोः स्फुटिं ि च ।
ि श्चसरास्नायुसङ्कोचः पादाभ्यङ्गेि पादयोः ॥ ९२ ॥ (च - सू - ५)
Roughness, stiffness, dryness, fatigue & numbness of the feet get immediately relived by
Pada Abhyanga. The feet also become soft, strong & steady. The person obtains clear
vision, Vata gets pacified and the person does not get affected by sciatica and cracks in
the feet and is not affected by contractions of Sira & Snayu.
Indications of Abhyanga:
- As part of Dinacharya, Purvakarma of Panchakarma
- It may be used as Pradhanakarma as well as Pashchatkarma in specific condtions.
- Mutra, Purisha, Retasa & Nidra Vega dharana
- Pittaja Gulma, Apasmara, Vatodara, Vaman Ati-yoga, Vrishchika visha, Vataja Hridroga
Contraindications of Abhyanga:
- Sa-ama Dosha, Taruna Jvara, Ajeerna; if Abhyanga is done in these conditions, it causes
severe diseases.
- After Vamana, Virechana or Niruha Basti; if Abhyanga is done on the same day, it
causes Agnimandya and produces diseases.
- Santarpana Roga, Kapha prakopa
Method of Abhyanga:
- Abhyanga should be done with lwarm oil or ghee, which may be prepared with
aromatic & Dosha pacifying drugs.
- Abhyanga should be done slowly, gently and in direction of hair follicles.
- Abhyanga should specifically be done on head, ears and feet.
- For Shiro Abhyanga, cold or luke-warm oil may also be used. The head is the seat of the
sense organs and is one of the most vital parts, so it should be protected from heat.
- In cold seasons, Abhyanga should be done with Ushna Veerya Dravya; in warm seasons,
it should be done with Sheeta Veerya Dravya.
- Abhyanga should be done in the following positions in successive sequence:
Position Application
1) Sitting Head, Ears, Face, Neck
2) Supine Anterior aspect of the body
3) Left lateral Right side of trunk, Inner aspect of right
arm, Outer aspect of left leg
4) Right lateral Left side of trunk, Inner aspect of left
arm, Outer aspect of right leg
5) Prone Posterior aspect of the body
6) Supine Anterior aspect of the body
7) Sitting Head, Ears, Face, Neck
- Depending on the duration of Abhyanga performed, the oil reaches different levels:
Dhatu level Kala
Loma moola 300 matra (96 sec)
Tvak 400 matra (133 sec)
Rakta 500 matra (160 sec)
Mamsa 600 matra (190 sec)
Meda 700 matra (228 sec)
Asthi 800 matra (240 sec)
Majja 900 matra (285 sec)
-> Abhyanga should be applied at least for 5 minutes continuously on a specific site.
 Udvartana
उद्वता ि कषायाश्चद चू णणः गात्रोद् घषाणाम् ॥ (अ.हृ. - सू - २, हे माश्चद्र)
Udvartana is a type of massage in which Churna of Kashaya-rasa Dravya is rubbed over
the body.
- It is generally performed in opposite direction of hair follicles.

- It is generally done after Abhyanga to clean the body.
Benefits of Udvartana:
उद्वता िं वातहरं कफमे दोश्चवलापिम् ।
न्द्रस्थरीकरणमाङ्गािां त्वक्प्रसादकरं परम् ॥ (सु - श्चच - २४)
Udvartana pacifies Vata and destroys Kapha & Meda.
It provides stability to the body parts and is a good procedure to clean the skin.
उद्वता िं कफहरं मे दोध्नं िुक्रदं परम् ।

बल्यं िोश्चणतकृच्चाश्चप त्वक्प्रसादमृ दुत्वक्कृत ॥ (िा.प्र. - ५)
Udvartana pacifies Kapha & Meda, increases Shukra, Bala & Rakta, and cleanses the skin.
Bheda:
i) Udgharshana
ii) Utsadana
उद् घषाणमस्नेहौषधचू णाश्चदश्चिघषाणम् ॥ (डल्हण टीका)

Udgharshana is the procedure of rubbing Churna without Sneha Dravya over the body.
सस्नेहं कल्केिोद् घषाणमु त्सादिम् ॥ (डल्हण टीका)

Utsadana is the procedure of rubbing Churna with Sneha Dravya or in the form of Kalka
over the body.
Benefits Udgharshana & Utsadana:

Udgharshana dilates the blood vessels and enhances the complexion of the skin. It also
cures itching, eruptions and Vata roga.
Utsadadana enhances the complexion, cleans the skin, provides pleasure and a sense of
lightness.
 Samvahana
Samvahana is a mild massage, performed from feet to the waist. It produces comfort &
pleasantness. It induces sleep, enhances virility, reduces Kapha & Vata, removes
tiredness and clears Mamsa, Rakta & Tvak.
CHAPTER vi: diet therapy
Food is considered as medicine in Naturopathy. According to Diet Therapy, the food must be
taken in natural form which helps in elimination of accumulated toxins and enhance the vital
energy & immunity.
Health promoting rules related to dietary intake:

- Diet should be taken at fixed timings, usually twice or three times a day.
- Diet should not be taken before digestion of previously eaten meal.
- Nothing should be taken between the meals, frequent eating and overeating causes
indigestion.
- Adequately chewing of food is essential to make the food easier digestible.
- During the meals, one should be happy and quiet.
- Water should be taken in less quantity along with meals.
- Fruits and salads should be a compulsory part of the diet.
 Soothing Diet
- Food which removes harmful toxins that produce imbalance.
- Food which rectifies wounds, abrasions or ulcers.
- Food which controls burning sensation, pain & discomfort of the GIT.
- Food which removes dryness & roughness of the GIT.
- Food which is unctuous, oily, sweet in taste; it should not be acidic.
E.g.: Milk & Milk products, Fruits, Fruit juices, Salads, Boiled/Steamed Vegetables
(cabbage, celery, carrots, gourds), Beans, Sprouts, Gruels, Soups, Wheat, Rice
preparations, etc.
 Eliminative Diet
- Food which is light to digest.
- Food which does not produce toxins, morbid matter or excessive waste products.
- Food which does not impart extra burden on the digestive system.
- Fibre rich food -> Vegetables
- Zero caloric food -> Grapes, Orange, Lemon
- Negative caloric food -> Apple, Papaya
- Acidic food -> Citrus fruits, Colourful vegetables
E.g.: Liquids such as Lemon / Citric juices, Coconut water, Vegetable soups, Buttermilk,
Wheat Grass juice, etc.
 Constructive Diet
- Food which builds up the body tissues.
- Food which enhances strength & immunity.
- Food which nourishes the body.
E.g.: Wholesome flour, Unpolished rice, Pulses, Sprouted grains, Milk, Curd, etc.
Meats of all kind, animal broths, coffee, black tea, etc. are strictly excluded because they
produce tissue wastes, uric acid, creatinine, etc.
 Positive & Negative Diet
Positive Diet Negative Diet

Balanced & healthy diet Imbalanced & unhealthy diet
Alkaline in nature Acidic in nature
Light & easily digestible Heavy & constipating
Rich in cellulose or roughage Refined food
Rich in vitamins & minerals Rich in carbohydrates, protein & fat
Helps to eliminate toxins Promotes accumulation of toxins
Non-mucus producing food Mucus producing food
Vegetarian food Non-vegetarian food
E.g.: Vegetables, Fruits, Soups, E.g.: Cereals, Pulses, Milk, Nuts,
Wholesome flour Meat, Fish, Eggs
 Acidic & Alkaline Diet

Food which is alkaline in nature helps in improving health, purifying the body and
rendering it immune to disease. To this end, a proper combination of food is necessary.
A balanced diet should consist of 20% acidic and 80% alkaline food articles for
maintaining the health.
Alkaline food is considered as positive diet, whereas acidic food is categorized under
negative diet.
CHAPTER vii: upavasa chikitsa /
fasting therapy
Fasting is primarily the act of willingly abstaining from some or all foods, drinks, or both, for
a period of time. Complete fasting also includes abstinence from drugs & sexual intercourse,
as well as avoidance of environmental pollution.
The word is derived from the old English, ‘Feastan’ meaning ‘to observe’ or ‘be strict’.
The Sanskrit word ‘Upavasa’ means ‘near to God’. The practice of fasting is one of the most
ancient customs. It is followed by almost every religion.
Importance of Fasting:
- Fasting provides the opportunity to take rest from the daily routine.
- Fasting gives the digestive organs time to rest and the whole body & mind get a chance to
heal, rebuild and become clear.
- Fasting can help to slow down the aging process and improves the general physical and
mental health of the individual.
- Elimination of accumulated toxins is increased while fasting.
Types of Fasting:
 According to duration
1) Short duration (2-5 days)
2) Intermittent (1-2 days)
3) Long duration (10+ days)
 Depending on the purpose of fasting

1) Politic
2) Religious
3) Therapeutic
 Depending on the method of fasting

1) Dry fasting (without drinking water)
2) Water fasting (only with water)
3) Juice fasting (only juices & water)
4) Fruit fasting (only fruits & water)
5) Mono-diet fasting (fasting by using a single type of food only)
 Depending on the health condition

1) Healthy condition - Prevention of diseases, giving rest to digestive organs
2) Acute illness - Fasting until the illness subsides and the person feels
light & has appetite for food.
3) Chronic illness - Repeated short fasts (2-5 days) are indicated with
positive food consumption between 2 fasting periods.
Signs of Elimination of Toxins during Fasting:
- Formation of gas due to disintegration of old putrefied matter.
- Cotton mouth and expulsion of morbid matter in mouth.
- Bad breath due to expulsion of morbid matter through respiratory tract.
- Coated tongue due to deposition of eliminated tongue; tongue should be clear at the end
of the fasting period.
- Elevated body temperature.
Therapeutic Effects & Benefits of Fasting:

Prominent among the physiological effects conferred by fasting (Calorie Restriction and
Intermittent Fasting) are:
- Increased insulin sensitivity that results in reduced plasma glucose and insulin
concentrations and improved glucose tolerance.
- Reduced levels of oxidative stress as indicated by decreased oxidative damage to proteins,
lipids and DNA.
- Iincreased resistance to various types of stress including heat, oxidative and metabolic
stresses.
- Enhanced immune function.
- Reduction of body fat and mass, which supports a healthy cardiovascular system and
reduces incidents of myocardial infarction.
- Elimination of accumulated toxins.
- Self-recovery of the body, especially the digestive organs.
- Rejuvenation
Autophagy:
Scientists have found that when the human body is exposed to hunger for a period of not
less than 8 hours and not more than 16 hours, it produces special proteins called
autophagisomes in all parts of the body. These proteins collect dead, cancerous and
diseased cells and analyze them, and return them to an image that the body benefits from.
This process is called Autophagy by the Japanese Doctor Yoshinori Ohsumi who discovered
it. Practice of hunger & thirst is advised twice or three times a week.
CHAPTER viii: vishrama chikitsa /
Relaxation therapy
Relaxation is the process of relieving physical & mental tension by taking a conscious effort.
During relaxation therapy, the sensual perception should be restricted; only soothing sensual
perception should be used such as relaxing music or other types of sounds.
Benefits of Relaxation:
- Relaxation of mind & body
- Positive mindset
- Relief of anger, sorrow, fear, frustration, etc.
- Preservation & recovery of energy
- Reduction of heart rate, blood pressure, breathing rate, muscle tension and chronic pain
- Improved digestion, concentration & sleep quality
Classification of Relaxation:
1) Mental relaxation 1) General relaxation
2) Physical relaxation 2) Local relaxation
Methods of Relaxation:
- Quick Relaxation (10-15 min)
- Deep Relaxation (20-45 min)
- Music therapy
- Yoga Nidra, Mantra Japa, Meditation
- Yoga Asana: Standing = Shitila Tada-asana

Sitting = Shitila Danda-asana
Supine = Shava-asana / Ananda-asana
Prone = Makara-asana
- Pranayama: Nadi Shodhana, Bhramari, Sheetali, Shitakari, etc.
Indication of Relaxation:
- Mental tension; stress, excessive anger, fear, worries, sorrow, desire
- Psychological & Physiological diseases
- Physical exertion
- Insomnia, Slip disc, Spondylitis, Sciatica, Lower back pain, Stiffness & pain in neck,
Headache, etc.

स्वस्थवृत्त - Paper I, Part B

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स्वस्थवृत्त - Paper I, Part B

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 Yoga Shabda Utpatti

Yoga refers to consciously controlling or mastering the activities of the mind.

 According to Bhagavad Gita:

- Yoga is the dexterity in action. Actions concerned with physical, mental or

- Yoga is disunion or negation of union of the self with sorrow.

 According to Sri Aurobindo:

 According to Swami Vivekananda:

There are two types of Karma:

There are two types of Bhatki:

A Bhakta accepts everything that happens to him as a gift of God. There is no

ii) Satya – Thruthfulness

iv) Bhramacharya – Pure Way of Life

v) Aparigraha – Non-Accumulation of Possessions

II. Niyama - Discipline

ii) Santosha – Contentment

iii) Tapa – Self-Control, Self-Discipline

v) Ishvara Pranidhana – Devotion to God

III. Asana – Physical Exercises

IV. Pranayama – Breath Exercises

V. Pratyahara – Withdrawal of the Senses

VII. Dhyana – Meditation

VIII. Samadhi – Complete Realization

II. Vairagya – Renunciation

III. Shatsampatti – The Six Treasures

IV. Mumukshtva – Constant Striving for God

Hatha Yoga Kriyas: - 6 -> Refer to Chapter V

Hatha Yoga Siddhi Lakshana:

Three ways to perform Mantra:

Laya Yoga is an ancient form of meditation with concentration on the Chakras.

 Yoga Abhyasa Pratibhandhaka as per Hatha Yoga

अत्याहारः प्रयासि प्रजल्पो श्चियमग्रहः ।

Other factors which cause obstructions are:

 Yoga Siddhikara Bhavas as per Hatha Yoga

Vedanta philosophy coined the saying:

There are 2 types of Joy: i) Transitory, limited joy

Etiology of vitiation of Panchakosha:

Important Principles for Practice of Asanas:

Health Benefits from Regular Practice of Asanas:

Variation A (without illustration):

Position Mantra Concentrate on

The Benefits of the Individual Positions:

-> Mental Effects

-> Spiritual Effects

Pranayama Abhyasa Kala:

-> Avara / Kanistha Pranayama Lakshana

-> Madhyama Pranayama Lakshana

-> Pravara / Uttama Pranayama Lakshana

Pranayama Yukta & Ayukta Lakshana:

-> Pranayama Ayukta Lakshana

Nadi Shuddhi Lakshana:

-> Refer to Svasthavritta Journal

Benefits: Calms the mind. Reduces stress and blood pressure.

It is recommended that Neti should be performed daily.

There are two types of Dhauti:

A) Jala Dhatu / Kunjala Kriya

Enema can be taken once a month as a preventative measure.

The diet after performing Shanka Prakshalana is very important.

- In order that peristalsis of the intestines is stimulated, it is advisable to practice Agnisara

Repeat the practice for 3 times.