Part 5.3 - Secret Practice of Yoga

Yogic science gives as much importance to certain cleaning process as it does to āsana or prāṇāyāma. Without regular cleaning of the system one cannot gain maximum benefit from Yoga practices. Without purification of the body one will not be ready for the higher practices of Yoga.

Ṣaṭkarma (sometimes known as ṣaṭkriyā) is a compound word consisting of two components ‘ṣaṭ’ meaning ‘six’ and ‘karma’ meaning ‘art’ or ‘process’. The word ‘kriyā’ or ‘karma’ is used in Haṭha yoga in a special technical sense regarding the techniques of cleaning.

The ṣaṭkarma affect and activate almost all of the vital systems in the body, especially the digestive, respiratory, circulatory and nervous systems. Every individual organ of importance, like the food pipe, stomach, colon, lungs, eyes and ears, receives equal attention. These purification processes are both preventive and curative.

These purification process or the ṣaṭkarma, are said to be the ‘secret practices’ of Yoga as one must be personally instructed how to perform them and how often, according to the individual need Haṭha yoga describes ṣaṭkarmas (six process in details for body purification and mind purification. The Haṭha yoga pradipikā however is the only authentic work which tends to limit itself exactly to six cleansing practice.

Yoga has considered internal purification of the human body in depth. The śuddhikriyās (cleansing process) have been blanned with a view to have total purification of the body, before various saṃskāras are made thereon for baking the body in the fire named Yoga, so as to turn the body into ripe vehicle. The organs where there can be a lot of impurities require these śuddhikriyās. The internal organs, which come into contact with the external matters regularly, need to be purified. The trache regularly comes into contact with the external air, the food pipe comes into contact with the external food products and the mind comes into contact with the thoughts of the external world; these and such other organs need to be purified internally. Hence, the śuddhikriyās. Certain elements are cured with kriyās. Āyurveda has described these śuddhikriyās by the name of pañcakarmas. However, these pañcakarmas take help of certain medicines and herbs. In the śuddhikriyās stated in Yoga, the emphasis is on the natural method.

While studying śuddhikriyās, one should consider the important difference in other yogic process and the śuddhikriyās. Other yogic processes invariably form part of the daily activity of the human life, but these śuddhikriyās are not to be practiced daily. In fact they are not meant as part of the daily routine. When it is necessary to purify the body, these kriyās may be practiced daily, but when the need is over, the practice is stopped. But it is enough to remember that śuddhikriyās are not be practiced like āsanas and prāṇāyāma in day-to-day life.

Body cleansing is brought about by the practice of ṣaṭkarmas or six purification techniques which are very important from the point of view of physical and mental health. These simple techniques are also highly valuable in healing internal disorders.

There are six main groups of ṣaṭkarmas or yogic cleansers.

1. Dhauti: Cleansing of the digestive tract.
2. Vaṣṭi: Colon cleaning.
3. Netī: nasal cleaning, including jalaneti [jala-netī] and sūtraneti [sūtra-netī];
4. Naulī: abdominal massage;
5. Kapālabhāti: Purification and vitalization of the frontal lobes.
6. Trātaka: blinkless gazing.

Each of these groups contains more than one practice, such as jala neti, vāman dhauti (or kunjal kriyā), mūla śodhana etc. They are excellent practices designed to purify the whole body and bring about first class health. They also bring clarity and harmony to the mind.

(1) Dhauti

Purification is of two kinds internal and external. Internal purification can be made in several ways. Dhauti is the process of cleaning the intestines.

Take a fine piece of cloth, 3 inches wide and 15 feet long. The borders should be stitched well and no loose thread should be hanging from the sides. Wash it with soap and keep it always clean. Dip it in tepid water. Squeeze out the water and swallow one end of it little by little. On the first day swallow only one foot length of the cloth and draw it out slowly. After gradual practice the practitioner can swallow the whole length by catching one end of it. Keep it in the stomach for a few minutes and then slowly draw it out. Do not be hasty and draw out the cloth forcibly. When the kriyā is over, drink a cup of milk. This is a sort keep it in the stomch for a few minutes and then slowly draw it out. Do not be hasty and draw out the cloth forcibly. When the kriyā is over, drink a cup of milk. This is a sort of lubrication, for the throat. Do this when the stomach is empty morning time is good. It will be quite sufficient if one practices this, once in 4 or days. This is an excellent exercise for those who are of flabby and phelegrote constitution. Gradual and steady practice cures gulma, gastritis and dyspepsia and all other diseases of the stomach.^[1]

(2) Vaṣṭi

Vaṣṭi is intended to remove congestion in the intestines. There are two varieties in this exercise, viz. (i) sthala vaṣṭi and (ii) jala vaṣṭi

(i) Stahla vaṣṭi:—Sit on the ground, stretch your legs. Now catch hold of your toes with the hands. This is like paścimttānāsana, but here, you need not bend much till your head touches the knees. Catching hold of the toes with the hands, churn the abdominal muscles slowly with a downward motion. Contact sphincter muscles. After this practice, you will have a free motion.

(ii) Jala vaṣṭi:—This is more effective squat in a tank or river, very near the shore, where the water is not more than knee deep. The buttocks should not touch the ground. The trunk may be slightly bent forward. Now perform uddiyāna bandha twice or thrice and thus throw out all the air from the abdomen. Then do nauli kriyā. Open the aṇus though aśvini mudrā. Now a vacuum is created within the abdomen and water automatically enters the colon. Then, came out of water and again with the help of uddiyāna bandha and aśvini mudrā expel the water from the colon.

You can sit in a tub containing water and do this. In the initial state, you may need to insert a small bamboo tube five inches long, to help you keep the aṇus open. If you use the bamboo tube, then lubricate one and of it with vaseline.

This is only for occasional practice to remove accumulation in intestines.^[2]

(3) Neti

Unclean nostrils will lead you to irregular breathing. Irregular breathing will make you sick. Neti kriyā is intended for the purification of nostrils. Take a fine piece of strong thread. There should be no knots throughout. Insert the ends of the thread into each nostril and catch hold of the loose thread firmily. By deep inhalation, you can draw the thread inside. Then slowly put it out. Do this through both nostrils. The nostrils will be thoroughly cleansed.^[3]

The Gheraṇḍa saṃhitā also says the same thing. Take a fine thread measuring one vitasti. Introduce it in the nostril and take it out from the mouth.^[4]

Benefits:—The Haṭha yoga pradipikā says this exercise quickly cleans the skull. It gives a divine vision. This exercise quickly destroys all the diseases pertaining to the parts of the body above the collar bone.^[5] The Gorakṣa Paddhoti also says same thing.^[6]

The Gheraṇḍa saṃhitā:

By mastering this exercise, (i) One is capable of achieving khecari. (ii) It destroys all the diseases released to disturbance of water-tattva (kapha) like phlegm etc. and (iii) it gives divine vision.^[7]

(4) Nauli:

Nauli is a powerful exercise for regenerating, invigorating and stimulating the abdominal viscera and the gastro-intentional or alimentary system. For the practice of nauli, you should have a good practice of uddiyāna bandha.

Stand, legs a foot apart and rest your hands on the thighs with a slight curve of the back. Do a strong and forcible expiration through the mouth and keep the lungs completely empty. Contract and forcibly draw the abdominal muscles towards the back. This is uddiyāna bandha. This is the first stage of nauli.

Then let loose the centre of the abdomen and contract the left and right side of the abdomen. You will have all the muscles in the centre in a vertical line. This is called madhyama nauli. Keep it as long as you can retain in the position comfortably. Then you can release the muscles and inhale. This is the second stage of nauli.

After some practice, contract the right side of the abdomen and let loose the left side free. You will now have all the muscles on the left side only. This is called vāma nauli. Again contract the left side and let loose the right side. This is dakṣiṇa nauli. By such gradual practice, you will understand how to contract the muscles of the central, left and right side of the abdominal muscles from side to side. Practise like this for a few days.

Then draw the muscles in the centre–slowly more them to the right side and then to the left side in a circular way. Do this several times from the right to left and then do it in a reverse way from the left to right side. You should move the muscles always with a circular motion slowly. When you advance in the practice you can do it quickly. This last stage of nauli will appear like ‘Churing’ when the abdominal muscles are isolated and rotated from side to side. When nauli is demonstrated by advanced students, you will be surprised to observe the movements of the abdominal muscles. It will look as if an engine is working in the abdominal factory.

When beginners want to do dakṣiṇa nauli, they have to slightly bend towards the left side and contract left muscles. When the want to do vāma nauli, they have to bend a little to the right side. In madhyamā nauli push the entire muscles forward by contracting the two sides.

Nauli kriyā eradicates choconic constipation dyspepsia and all other diseases of the gastro-indebtinal system. The liver and pancreas are toned. All other abdominal organs will function properly.^[8]

(5) Trātaka:

Cleaning of the Eyes: This is steady gazing at a particular point of object without winking. This is mainly intended for developing the power of concentration and mental focus. This is very useful for all.

Sit on padmāsana or siddhāsana. You can sit erect even on a chair. Keep the picture of your Iṣṭa devatā or the picture of ‘Om’ or a black dot on a piece of white paper. Look at the point or picture very steadily. You can gaze at a bright star or on the blames of a ghee-lamp. Gazing at the tip in the nose and at the space between the eyebrows is also trātaka. When you gaze at a particular point or picture, it is trātaka. Close your eyes and form a mental picture of the object. Practise this for two minutes and cautiously increase the period.

The Haṭha yoga pradipikā describes it as to:-With concentration of mind, stare with motionless gaze, at a very minute target until tears start flowing from the eyes.^[9] The Yoga Śikhopaniṣad also says the same thing.^[10]

The Gheraṇḍa saṃhitā also says the same thing, although in different words:-Give up the winking (opening and closing) of eyes, then stare at a minute object in front, until the tears start flowing from the eyes.^[11]

The practitioner may sit in a comfortable posture, say svastikāsana and choose a small spot, such as a small dot etc. at a distance of say two to three feet, at the level of the eyes and then start the process. This may be done twice a day on even two or three times at one sitting.

(6) Kapālabhāti:

Kapālabhāti is an exercise for cleansing the skull. Kapāla means ‘skull’ and bhāti means to ‘shine’. This exercise makes the skull shining.

Sit on padmāsana or siddhāsana close the eyes. Perform recaka and puraka rapidly. This should be practiced vigorously. One will get perspiration profusely. This is a good exercise for the lungs also. Those who are well versed in kapālabhāti can do bhastrikā very easily.

Recaka should be done forcibly by contracting the abdominal muscles. Do twenty expulsions for a round and gradually increase the number to 120.

Kapālabhāti cleanses the respiratory system and the nasal passages. It removes the spasmin bronichal tubes. Consequently asthma is relieved and also cured in course of time. The apices of the lungs get proper oxygenation. Consumption is cured. Impurities of the blood are thrown out. The circulatory and respiratory systems are toned to a considerable degree.^[12]

The ṣaṭkarmas are very powerful practices that can never be learned from books or taught by experienced people. Only these instructed by the Guru can teach others. For this qualified and experienced teacher is essential. One may think that he has the capacity to teach, but actually he may not have adequate experience or knowledge to guide ethers proficiently. This applies to ṣaṭkarma in particular. If unqualified people teach them they are likely to make serious mistakes. Also, one can make mistakes if one practices them independently without the aid of Guru.^[13]

Those who sincerely want to learn the ṣaṭkarma will have to find a Guru of Haṭha yoga and they will have to search hard, for few teachers are expert in the ṣaṭkarma. There are three humors in the body: kapha (mucus), pita (bile) and vāta (mind). In yoga and Āyurveda they are called tridoṣa. A balanced proportion of these three facilitates body functions, but if there is excess of one and shortage of another, ailments develop due to overheating or not enough heat in the body. So, before commencing prāṇāyāma any imbalance in the doṣas should be removed.

The effects of the ṣaṭkarma can be summed up in the word-purification. When the different systems of the body have been purified, the overall result is that energy can blow through the body freely. One’s capacity to work, think, digest, taste, feel, experience etc. increases and greater awareness develops. It is no wonder that the yogis who have attained perfection consider the ṣaṭkarma with great esteem.

It is advisable to observe same of important things are:-

(i) Some of exercises mentioned above are difficult to perform. So the practitioner is warned against trying them only on the basis of the description. These should first be learnt properly from a teacher well versed in these practices.

(ii) Again it is not necessary that these must be done even when the practitioner has no health problem. For a normal and healthy person only nāḍīśodhana prāṇāyāma should be sufficient to purify the nāḍīs.

(iii) It is also not necessary that all the activities must be performed daily.

(iv) The practitioner can also be selective in his approach depending on his requirement availability of time as also the degree of effectiveness of a particular exercise to a particular individual.

(v) Flexibility and not rigidity, regularity and not irregularity, precision and not vagueness should, however be the general restless to be followed in this regard.

Footnotes and references:

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[1]:

Ha. Yo. Saṃ-II.34.

[2]:

Haṭhayoga-pradīpa -II. 26 to 27.

[3]:

Ibid. II.29.

[4]:

Gheraṇḍa Saṃhitā-I.III. 50.

[5]:

Haṭhayoga-pradīpa-II-30.

[6]:

Go. Pad. Mantra-II.

[7]:

Gheraṇḍa Saṃhitā-I-III.51.

[8]:

Haṭhayoga-pradīpa-II 33, Gheraṇḍa Saṃhitā-I-52.

[9]:

Haṭhayoga-pradīpa-II-31.

[10]:

Go.Pad-II-1.

[11]:

Yogaśikha-upaniṣad-VI-63.

[12]:

Haṭhayoga-pradīpa-II.35.

[13]:

Sinku K., Encyclopedia of Yoga & Health Education, p.220.