THE THREE DOSHAS

Ayurveda recognizes three primary life-forces in the body, or three biological humors called Vata, Pitta and Kapha, which correspond to the elements of air, fire, and water. As the active or mobile elements, they determine the life processes of growth and decay. The Ayurvedic term for humor is dosha, meaning that which darkens, spoils or causes things to decay. When out of balance, the doshas are the causative forces behind the disease process.

Vata is the biological air humor, also translated as wind. It means ‘that which moves things’. Vata dosha it. It governs sensory and mental balance and orientation, and promotes mental adaptability and comprehension.

Pitta is the biological fire humor, also translated as bile. Its meaning is ‘that which digests things’. Pitta dosha is responsible for all chemical and metabolic transformations in the body. It also governs our mental digestion, our capacity to perceive reality and understand things as they are.

KAPHA is the biological water humor, also translated as phlegm. It means ‘that which holds things together’. Kapha dosha provides substance and gives support, and makes up the bulk of our bodily tissues. It also provides our emotional support in life, and relates to positive emotional traits like love, compassion, modesty, patience and forgiveness.

Each dosha exites in a second element that serves as the medium for its manifestation, acting as its container.

VATA, air, is contained in ether. It resides in the empty spaces in the body and fills up the subtle channels.

PITTA, fire, exists in the body as water or oil. It exists mainly in an acid form, as fire cannot exist directly in the body without destroying it.

KAPHA, water, exists in the medium of earth, whuch contains it. Our physical composition is mainly water contained within the boundaries of our skin and mucus menbranes(earth).

Qualities of the Three Doshas

Each dosha has its primary qualities according to which we recognize them. An excess or deficiency of these qualities indicates an excess or deficiency of the particular dosha. This, in turn, brings about various pathological changes. According to Vagbhatta, one of the great Ayurvedic commentators:

Vata is dry, light, cold, rough, subtle and agitated in qualities.

Pitta is a little oily, sharp, hot, light, unpleasant in odor, mobile, and liquid.

Kapha is wet, cold, heavy, dull, sticky, soft, and firm.

Each dosha has one major quality of its own and shares another quality with one of the other two doshas. However, in terms of shared qualituies there is a difference. Vata as air is lighter than Pitta as fire. Vata as air is colder than Kapha as water. Kapha as water is moister than Pitta, which has an oily quality (blood and acids).

Actions of the Three Doshas

Their actions, on both the body and the mind, are described as follows;

The root of the doshas, tissues and waste materials of the body is Vata. In its natural state it sustains effort, exhalation, inhalation, movement and the discharge of impulses, the equilibrium of the tissues, and the coordination of the senses.

Pitta governs digestion, heat, visual perception, hunger, thirst, luster, complexion, understandings, intelligence, courage and softness of the body.

Kapha gives stability, lubrication, holding together of the joints and such qualities as patience.

Vata is the most important or primary of the three biological humors. It governs the other two and is responsible for all physical processes in general. For this reason, disturbances in Vata have more severe implications than the other two doshas, affecting the mind as well as the entire physical body. The quality of our life, through our care of the life-force, is the primary factor in both health and disease.

Pitta governs all aspects and levels of light and warmth in the body and mind. Kapha is the material substratum and support of the other two doshas and also gives stability to our emotional nature.

Aggravated States of the Doshas

When aggravated, the doshas give rise to various symptoms and various diseases.

Vata in excess causes emaciation, debility, liking of warmth, tremors, distention and constipation as well as insomnia, sensory disorientation, incoherent speech, dizziness, confusion and depression.

Pitta in excess causes yellow color of stool, urine, eyes and skin, as well as hunger, thirst, burning sensation and difficulty sleeping.

Kapha causes depression of the digestive fire, nausea, lethargy, heaviness, white color, chills, looseness of the limbs, cough, difficult breathing and excessive sleeping.

HIGH VATA (high air) results in the prana and the mind losing their connection with the body, causing decay and loss of coordination. There is hyperactivity at the expense of the vital fluids and the physical body begins to waste away.

HIGH PITTA (high fire) results in the accumulation of weight and gravity in the body, which inhibits normal function and causes hypoactivity through excess tissue accumulation.

HIGH KAPHA (high water) results in the accumulation of weight and gravity in the body, whuch inhibits normal function and causes hypoactivity through excess tissue accumulation.

Sites of the doshas

Each dosha has its respective site in the body.

Vata (air) is located in the colon, thighs, hips, ears, bones, and organ of touch. Its primary site is the colon.

Pitta (fire) is located in the small intestine, stomach, sweat, sebaceous glands, blood, lymph and the organ of vision. Its primary site is the small intestine.

Kapha (water) is located in the chest, throat, head, pancreas, sides, stomach, lymph, fat, nose and tounge. Its primary site is the stomach.

The doshas accumulate at these primary sites in the digestive system, giving rise to the disease process. Treating them at these locations by their respective methods, we can cut the disease process off at the root.

Vata (air) is produced from below, as gas from the colon.

Pitta (fire) is produced in the middle as bile and acids from the liver and small intestine.

Kapha (water) is produced above as phlegm in the lungs and stomach.

The Five Forms of Vata

The five forms of Vata are 1.Prana, 2.Udana, 3.Vyana, 4.Samana, and 5. Apana. These words are formed by adding various suffixes to the root ‘an’, which means to breathe or to energize. They are also called Vayus or airs.

1. PRANA (pra-ana) means the forward or primary air or nervous force. Pervading the head and centered in the brain, it moves downward to the chest and throat, governing inhalation and swallowing as well as sneezing, spitting, and belching. It governs the senses, mind, heart, inner self, and consciousness. It is our portion of the cosmic life energy and directs all the other Vatas in the body. It determines our inspiration or positive spirit in life and connects us with our inner-self. The term ‘Prana’ is also used in a broader sense to indicate Vata in general, as all vatas derive from it.
   
2. UDANA (ud-ana) means the upward moving air or nervous force. Located in the chest and centered in the throat, it governs exhalation and speech. It is also responsible for memory, strength, will and effort. Udana determines our aspiration in life. At death it rises up from the body and directs us towards various subtle worlds according to the power of will and the karma that move through it. When fully developed it gives us the power to transcend the outer world, as well as various psychic powers. The practice of Yoga is involved primarily with developing Udana.
   
3. VYANA (vi-ana) means the diffusive or pervasive air. It is centered in the heart and distributed throughout the entire body. It governs the circulatory system, and through it, the movement of the joints and muscles and the discharge of impulses and secretions.
   
4. SAMANA(sama-ana) means the equalizing air. It is centered in the small intestine and is the nervous force behind the digestive system. Samana not only digests our food but also maintains balance and equilibrium in all bodily systems.
   
5. APANA(apa-ana) means the downward moving air or the air that moves away. It is centered in the colon and governs all downward moving impulses of elimination, urination, menstruation, parturition and sexual activity.

As Udana, the ascending air, carries our life-force upwards and brings about the evolution or liberation of consciousness. Apana supports and controls all the other forms of Vata, and derangements of it are the basis of most Vata disorders. As a downward moving force, when aggravated it causes decay and disintegration. Therefore, the treatment of Apana is the first consideration in the treatment of Vata.

The Five Forms of Pitta

The five forms of Pitta are 1. Sadhaka ,2.Alochaka ,3.Bhrajaka, 4.Pachaka and 5. Ranjaka

1. Sadhaka Pitta is the fire that determines what is truth or reality. It is located in the brain and the heart and allows us to accomplish the goals of the intellect, intelligence, or ego. These include worldly goals of pleasure, wealth, prestige, and the spiritual goal of liberation. It governs our mental energy, mental digestion (the digestion of ideas or beliefs), and our power of discrimination. Its development is emphasized in Yoga, particularly the Yoga of Knowledge.
   
2. Alochaka Pitta is the fire that governs visual perception. It is located in the eyes and is responsible for the reception and digestion of light from the external world. It aids in the acuity of the other senses as well.
   
3. Bhrakaka Pitta is the fire that governs luster or complexation. It is located in the skin and maintains the complexation and color of the skin. When aggravated, for example, complexion it causes skin rashes or discolorations. It governs the digestion of warmth or heat, which we experience through the skin.
   
4. Pachaka Pitta is the fire that digests things. It is located in the small intestine and governs the power of digestion. It is the basis and support of the other forms of Pitta, and is the first consideration in the treatment of Pitta, as our primary source of heat is the digestive fire.
   
5. Ranjaka Pitta is the fire that impacts color. It is located in the liver, spleen, stomach, and small intestine, and gives color to the blood, bile, and stool. It primarily resides in the blood and is involved in most liver disorders.

 The five forms of Kapha

The five forms of Kapha are :

1. Tarpaka Kapha is the form of water that gives contentment. It is located in the brain, as the  cerebrospinal fluid, and in the heart. It governs emotional calm, stability, and happiness, as well as memory. The practice of Yoga also increases the mental form of Kapha as contentment and bliss (ananda).

•  Bodhaka Kapha is the form of water that gives perception. It is located in the mouth and tongue as the saliva that allows us to taste our food. Like kledaka, it is also part of the first stage of digestion. It also helps lubricate the other sensory openings in the head.

•  Avalambaka Kapha is the form of water that gives support. It is located in the heart and lungs. It is the storehouse of kapha and upon it depend the actions of the other kaphas in the body. Not simply the phlegm produced by the lungs, as that is an excess of kapha generally. It corresponds to the basic plasma of the body, its primary watery constituent, which is distributed by lung and heart action.

• Sleshaka Kapha is the form of water that gives lubrication. It is holding in the joints as the synovial fluid and is responsible for holding them together

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Here are the top three Detox Yoga Poses. That will help you get release of all the unnecessary toxins from your body. These poses will stretch your back and also helps heal your different blockages and obstructions.

Here are 5 Effective Detox Yoga Poses

1. Wide-Legged Forward Bend (Prasarita Padottanasana I)

The wide-legged forward bend helps to boost the circulation and improves digestion. This asana pulls your head towards the direction of gravity to make blood circulation in your body better. The pressure on your stomach helps in improving digestion to flush out toxins.

Lengthen your spine and open your chest as you inhale. Fold forward from the hips, keeping your back long and chest open, as you exhale. Go half-way down with a straight back and place your hands underneath your shoulders onto the floor, or on blocks. Take a few breaths here.

2. Downward Dog Twist (Parivrtta Adho Mukha Svanasana)

This detox yoga pose helps you mentally detoxify and stimulates the release of stress, sadness, depression, and fear. This twist`s inversion stimulates blood flow into your head and then back into abdominal organs when you stand.

Come to downward facing dog and walk your feet closer to your hands to shorten your stance. Bend your right knee and take your left hand to the outside of your right leg to find a twist. Tou can grab any part of your leg that`s comfortable. Repeat on the other side.

3. Chair Pose Twist (Parivrtta Utkatasana)

Twisted chair strengthens the low back, thighs and hips, Increases the flexibility, and tomes the internal organs especially the digestive organs and kidneys, helping detoxification.

From Tadasana, Bend your knees and drop your seat until your thighs are almost parallel to the ground. Spread your toes and dig into your heels for grounding. Bring your hands to and repeat on the other side.

4. Lord Of Dance Pose (Natarajasana)

In yoga, natarajasana (Lord of the Dance pose) is a standing balancing pose dedicated to Shiva’s dance. When you do this pose skillfully, you will stretch the muscles in your chest, abdomen and thighs. This well-known backbend stimulates anahata  (your heart chakra), which is associated with love and compassion.

Natarajasana is one of the detox yofa poses that is heart-opening backbend that tests the limits of your hamstring flexibility, increases energy, and teaches you concentration and grace. 

In preparation for Natarajasana, you’ll need to open your shoulders, hamstrings, and back. Your quads, hip flexors, and hamstrings need to be stretched out. Natarajasana also requires stability and balance, so you’ll want to practice poses that help you establish your foundation and grounding. On top of all that, you’ll need some heat in your body to avoid injury because Natarajasana is an advanced pose.

5. Legs Up the Wall (Viparita Karani)

Legs-up-the-wall pose is one of several detox yoga poses known as inversion poses. “This means that the upper body is inverted from its normal, upright position,” Dr. Saper explains. Other examples include downward-facing dog, shoulder stands and headstands.

In Sanskrit, viparita means “inverted” and karani translates to “in action.” When you do legs-up-the-wall pose, then, you’re in an active inversion position. With your legs above the rest of your body, gravity gets to work on them in a way it simply can’t for most of the day.

And legs-up-the-wall pose is accessible even to people who aren’t able to do other inversion poses. The advantage of legs up the wall compared to a headstand or shoulder stand is that you’re able to achieve the benefits of inversion without stressing or straining your neck and head.

The digestive System is also known as the alimentary or gastro-alimentary system. It provides nourishment to all the body cells from the external environment. Food intake, digestion, absorption and assimilation, water balance, elimination of residue, waste products, and poisonous substances are the main functions of this system. The system includes the gastrointestinal tract (alimentary canal), salivary glands, and portions of the liver, and pancreas. The alimentary canal is a continuous tube. It consists of mouth (buccal cavity), throat (pharynx), esophagus, stomach, small intestine, large intestine (colon), rectum, and anal canal, ending in the anus.

The oral cavity (mouth) is made up of a small outer portion (vestibule) between the teeth and the lips. The inner major part between the teeth and the lips and the inner major part between the teeth and the tongue. The roof of the mouth consists of a hard and soft palate. Soft palate helps in swallowing, sucking, blowing, and producing sound. The uvula hangs down from the soft palate.

The tongue is a muscular organ. It helps in chewing, swallowing, speaking, and tasting. The pharynx is a muscular tube, which leads to the esophagus and ends in the stomach. Digestive glands are situated in the wall of the stomach. They secrete juices, containing enzymes, which break down liver food particles into simple soluble substances.

Carbohydrates (sugar starch), proteins, and fats are three important nutrients in our food. They are digested due to the chemical actions of enzymes. The digested food is easily absorbed through the inner wall of the small intestine into the blood capillaries, Pancreas, and, liver also helps in digestion by supplying pancreatic juice and bile respectively.

The absorbed food particles are carried to the liver and then into the general circulation. The longitudinal and circular muscles of the alimentary wall contract alternately and produce wave-like periodic movements of the tract. The involuntary muscular movement is known as peristalsis. Peristaltic movements are controlled by the medulla oblongata. This peristaltic movement pushes the food forward along the tract during the process of digestion.

More on Digestive System

The stomach opens into the duodenum, which further leads to the small intestine. The small intestine is about 5 meters long. It joins the large intestine (colon, which is about 1.5 meters long and has three distinct parts, viz, ascending, transverse, and descending colon. Lasts parts of the large intestine are known as the rectum and anal canal, which are open to the external environment through the anus. The colon contents are greatly influenced during uddiyan, nauli , and basti kriyas.

Most of the digested food is absorbed in the small intestine. The large intestine absorbs mainly sodium along with the large quantities of water. This makes the fecal material dry. In turn, potassium is transported from the  blood capillaries into the lumen of the large intestine to keep feces moisturized. Repeated enemas or diarrhea may lead to serious loss of potassium in the body and therefore one may experience weakness in the muscles. The large intestine also absorbs some of the products synthesized by the bacteria. For example, small amounts of vitamins, which are synthesized  by bacteria in the large intestine, are absorbed by the large intestine itself.

Undigested, unwanted and toxic residues of food are passed on to the rectum and then eliminated through the anus  during the process of defecation. This evacuation of the bowel is assisted by a deep inspiration followed by closure of the glottis and contraction of the abdominal and chest muscles , causing a marked increase in intrathoracic pressure. There is a sudden rise in the blood pressure. This is followed by a fall in the blood pressure due to decreased venous return(returning blood) to the heart.

Internal and external anal sphincters guard anus. The internal anal sphincter is made up of smooth muscles. The external anal sphincter is a skeletal muscle, which can be controlled voluntarily.

The smooth muscles of the digestive parts are involuntary muscles, which are not working under our will. Major autonomic nerve of the gastrointestinal tract (GIT) is the vague nerve, that sends branches to the stomach, and small intestine. The major and upper portion of the large intestine. This nerve is composed of efferent parasympathetic fibers and many afferent fibers (conveying information to the nervous system) from receptors and nerve plexuses in the GIT. In short, the activity of smooth muscles and exocrine( digestive) glands are controlled by the automatic nervous system and the internal nerve plexus as well as the hormones secreted by GIT itself.

Gastrointestinal receptors initiate reflexes and the information is conveyed to the central nervous system (CNS). Short reflexes bring about self-regulation in the tract, Strong reflexes, however, bring CNS into action and our attention is drawn. For example, the sight of food initiates a reflex, which involves the CNS and one thinks about the food items and their selection. Complex behavioral changes due to emotions and moods can influence the GIT through CNS and the appetite may be increased or reduced.

Sometimes, we become aware of a few sensations like pressure, pain, temperature, or burning in the abdominal region. This is mainly due to various visceroreceptors situated along the GIT. When they are stimulated because of stretching, pressure, or chemical action, the strong sensory impulses are sent to CNS and our attention is drawn. Hunger and appetite are sensations coming from the stomach =. The appetite center lies in the lateral hypothalamus, which on stimulation increases the food intake. The medial hypothalamus contains the satiety center, which on stimulations inhibits food intake.

The entire digestive and other parts are properly held and protected by means of very strong muscles that form the wall of the belly. The abdominal wall prevents displacement of the stomach, intestine, or any other organ in the abdomen. The abdominal wall also provides mechanical support to the abdominal viscera as it contains strong rectus abdominus muscles. This helps to maintain the tone of the involuntary muscles of the abdominal organs.

From yoga point of view

1. Once the liquid food materials enters the stomach, it will be digested and later on absorbed  in the small intestine within half an hour. Solid food (e.g.-lunch) will take 2-2.5 hours for main digestion and 4-6 hours hours for complete absorption. That is why yoga practices should be done either in the morning or the evening with an empty stomach.
   
2. The central nervous system has no direct control of the digestive function. But the appetite and satiety centers lie in the hypothalamus. Our emotional balance and behavior are also connected by the hypothalamic centers. It has been found that even the muscular tone of the smooth muscles of the visceral parts is affected due to our emotional status (e.g. anger, hatred, and irritation). Thus our digestion is affected due to our thinking style, tense, unsatisfied mind, and negative approach. This causes indigestion, acidity, and gastric troubles. If the digestive function is disturbed, our health is also affected. It is therefore advisable to maintain mental peace and balance all the time, with a positive approach, contentment, and happiness, which can also be achieved through yoga.
   
3. Almost all the asanas as well as kriyas influence the stomach, colon, urinary bladder, and liver.
   
4. Dhauti is mainly related to the esophagus and stomach while basti is concerned with the anus, rectum, and colon.
   
5. The external sphincters of the anus are contracted and relaxed alternatively in Ashwini mudra.

After the pandemic, many people have been showing interest in Yoga Learning. As the pandemic has brought great changes in the mental as well as physical health of all people, Yoga can be a medium for bringing positive changes in these aspects of health. Many people want to sign up for yoga learning in order to have a well-managed livelihood. So, starting a yoga journey is very feasible as you can join any studio in your home or country location.

But the real yoga journey comes when you start learning yoga not only physically but as well mentally. You need to understand yoga as a discipline of life rather than some sort of exercise. Yoga can be very helpful for those who want a new perspective on life. So, for this deep level of Yoga Understanding, the best choice of learning will be attending a Yoga Teacher Training Nepal.

Why Yoga Teacher Training Nepal?

As people are so busy in their life that they don’t get enough time to explore themselves deeply. Although they go to Yoga Studios for some hours and learn poses that won’t help them reach the deeper meaning of Yoga. Yoga Teacher Training Nepal is a duration course where you learn the deep meaning of Yoga by living in a peaceful location exploring yourself creating a deep understanding of life.

These holiday courses will refresh you and detox your negative thoughts. People who want a new insight into life can attend this course as these will not only make you a yoga practitioner and yoga teacher but will guide you in solving other major problems of life. This course will enlighten everyone about the way of living. As many people are misguided in living life and this course will be a path guide in maintaining a quality of life where you live without

Highlights of Yoga Teacher Training Nepal

1. Yoga Learning
2. Explore Yourself
3. A Refreshment holiday
4. A Detox Retreat
5. Peaceful Relaxation
6. A Holiday Course
7. Complete Yoga & Excursions Course
8. Leaning Different Styles of Yoga
9. Explore Nepal
10. Explore the Himalayas

Vaman Dhauti is a Yogic purification technique of Hatha Yoga to flush out the impurities from the upper digestive/gastrointestinal tract by voluntarily induced vomiting. This practice must only be performed under expert guidance and in full accordance with the instructions given.

A quantity of salty lukewarm water is drunk and regurgitated. Kunjal is very beneficial for keeping the digestive system clean and healthy, and for removing acidity and digestive ailments.

Preparation of Vaman Dhauti

Wash the hands and make sure the nails are carefully trimmed.

Prepare about 2 litres of lukewarm ( body temperature) water per person, adding 1 teaspoonful of salt per litre according to taste. According to yoga if the water is lukewarm and a little salt is added, it is not absorbed so readily by the body and can be flushed out by the practice of kunjal. Any water or salt which remains in the stomach after the practice is absorbed or  will ultimately be excreted via the kidneys in urine, or via the skin is sweat.

Technique 1:

1. Stand near a sink or toilet, or if the weather is warm, in  a suitable place outside in the garden or near an open drain.
2. Drink at least 6 glasses of the prepared water, one after the other, as quickly as possible,until the stomach cannot hold any more . It is most important to drink fast and not just sip of the water.
3. When the stomach is full, the urge to vomit will occur automatically.
4. Lean forward, keeping the trunk as horizontal as possible.
5. Open the mouth and  place the middle and index fingers of the right hand as far back on the tongue as possible.
6. Gently rub and press the back of the tongue.
7. This should induce the water to gush out form the stomach.
8. If there is no expulsion of water, it means the tips of the fingers are not far enough down the throat or that the tonue is not being pressed.
9. The more the practitioner relaxes into the practice, the  easier it will be.
10. During the expulsion of water the fingers may be removed from the mouth, although this is not necessary.
11. When the flow of water ceases, again place the fingers in the mouth and repeat the process.
12. Continue in this way until the stomach is empty.

Vastra Dhauti

Vastra means cloth. The cloth should be finely woven cotton which is unused and clean. Synthetic material should not be used. The cloth must also be trimmed nearly so that no loose threads fray on the sides. It should be no wider than the tongue or it will fold as It passes down the throat and should be at least one metre in length and no more than a metre and a half.

Vastra Dhauti is a method of cleaning the throat, oesophagus and stomach with a length of cloth. Even though the practice is difficult, it remains prevalent because of its may benefits. Sage Gheranda says that this technique cures kapha and pitta disorders and is also useful for kidney problems, leprosy and skin infections. It is especially effective for those who suffer from asthma.

Preparation of Vastra Dhauti

A cloth is required for this practice, which should be clean and new. Finely woven, unstarched, undyed cotton such as white muslin is best. Synthetic material should be avoided. The fabric should be about 2.5 cm wide (no wider than the tongue or it will fold as it passes down the throat) and 3 metres long. After some months of practice, the width may increase to 5 or 6 cm and the length to 6.5 metres. Any frayed edges or loose threads should be removed.

The cloth should  be  thoroughly washed and boiled in water before using. It should then be placed in a mug or bowl of lukewarm water. Salt may be added to the water, but  is not essential. The water keeps  the cloth wet so that it slips smoothly down the oesophagus into the stomach. The cloth may be soaked in warm milk or even sweetened milk, if this makes it easier to swallow.

The same cloth may be used several times. After the practice, boil it thoroughly in hot eater as it will be thick with mucus. Dry it well, preferably in direct sunlight, and store it in a clean place.

Technique

1. Squat comfortably, or sit on a low stool.
2. Place the bowl containing the cloth on the ground between the feet.
3. Relax the whole  body.
4. Take hold of one end of the clothso that it is slightly pointed; this will allow it to pass down the throat more easily.
5. Place the  pointed end as far back in the tongue as possible.
6. Hold the remaining cloth outside the mouth with the index fingers and thumbs as shown in the diagram.
7. Begin to swallow the cloth.
8. If it catches in the throat, take a sip oe two of warm water, but just little, as the stomach is to be filled with the cloth and not with water.
9. The jaws should move as though gently chewing the cloth, but do nont actually chew it. This will induce copious secretions of saliva and enable the cloth to slip down with ease.
10. The cloth may stick in the lowest part of the throat, causing a vomiting sensation to be experienced. Stop for a few moments util this passes through the junction of the windpipe and the oesophagus, the problem will end and the cloth will slide smoothly into the stomach.
11. Gradually feed more and more of the cloth into the mouth as the end slips down the oesophagus, but do not feed it too quickly or it  will bunch up in the mouth and make the practice difficult.
12. Do not swallow the whole cloth;allow at least 30 cm to protrude from the mouth.

Churning

1. Stand up
2. Practice dakshina( right) and vaman (left) nauli first, then perform rotations.
3. Finally perform madhyama (middle) nauli.
4. 3 to 5 Minutes of nauli is suffiecient for cleaning the stomach.
5. Beginners should only practice for one minute.
6. As an alternative to nauli, agnisara kriya may be practiced. The cloth may beleft in the stomach for 15-20 minutes, but no longer or it may start to enter the intestinal tract.

Removing the cloth

1. The cloth must be slowly removed from the stomach.
2. Sit back in the squatting position once more.
3. Take hold of the cloth and pull it gently but firmly.
4. Do not pull too hard  or it may damage the delicate walls of the stomach and oesophagus.
5. There may be some resistance to the withdrawl of the cloth at first, but this will pass after a few second and the cloth will come out easily.
6. Remove the whole cloth and let it fall into the mug or bowl.

Benefits

The mucus from the chest is loosened and expelled, while the mucus of the bronchial tubes are relaxed, improving respiratory functions.

Vastra dhauti induces strong reflexes in the throat and chest region. The practitioner has to willfully control the urge to vomit which , as a result, tones the autonomic nervous system. One gains self confidence, willpower,and a feeling of detachment from the body.

Precautions­

Do not talk while practicing. Do not attempt this practice without the guidance of a competent teacher.

Many cases of tiredness are due to stress, not enough sleep, poor diet, and other lifestyle factors. Tiredness is very common. No matter the reason, tiredness can push us to our limits emotionally and mentally. Loss of motivation, a feeling of weakness, or drowsiness are a few signs that indicate you are exhausted. You may experience it at any time of the day, but it is most common during the mornings and afternoons between 1 and 4 pm. Just before bedtime, and after meals.

Try these tips to overcome exhaustion that helps to restore your energy levels

1. Hydrate

Consuming a sufficient amount of fluids helps your body function smoothly. When you are low on fluids, your body may feel tired and weaker than usual. Make sure to keep a water bottle close at all times and watch your water intake. Many fruits and other foods contain water so natural fructose from fruit juices is also good for enhancing moods and for instant energy.

2. Get moving

Even a single 15 minute walk can give you a energy boost. So take a stroll around your house, workplace or outdoors to re-energize your body. A walk may be better than a nap for boosting energy and fighting fatigue. Wall stretches are also a good approach to relieve muscle tension instantly.

3. Avoid caffeine and alcohol

Caffeine and alcohol impact the quality and length of your sleep. Try to stay off caffeine completely for a month to see if you less feel tired without it. Skipping consumption will make you feel lighter, healthier, more active, and more energized. Your body will adjust to this change in a few days.

4. Sleep well

Take some time to relax before you go to bed. Poor bedtime habits like eating right before bed, sleeping late, watching TV, or mobile before bed time can hamper the quality of our sleep. Going to bed and getting up in the morning at the same time every day and avoiding nap during the day time may help you to sleep well.

5. Adopt yoga, exercises, or meditation

Make sure to manage some time for yoga, exercises, or meditation. This will boost adrenalin and also keep all diseases and sickness away. It also regulates your blood sugar levels.

6. Work on your mindset

When you are mentally tired, your whole body is exhausted. As our exhaustion comes from our mental state, you must change your mindset about the struggles, obstacles and whatever problems you are dealing with. Just try to remain calm and stress-free. Stay active, focus on yourself, your habits and patterns and also manage your lifestyle habits. Sometimes we are unhappy, going through a phase or are emotionally drained out, which causes exhaustion of our minds. This affects our energy levels and makes us feel physically tired and fatigue.

7. Eat healthy meals every 3-4 hours

A good way to keep up your energy throughout the day is to eat regular meals and healthy snacks rather than a large amount of quantity. Our body needs proper nutrition to function. A well-balanced diet provide us the energy we need to get through the day.

Shatkarma is the key factor in establishing the two main flows of prana: harmonization of ida and Pingala. It results in physical and mental purity and balance. The shatkarmas also balance vata, wind, pitta, bile, and Kapha, mucus, the three disorders created in the body. According to Ayurveda and hatha yoga, any imbalance in these three disorders gives rise to disease. The shatkarma is also utilized before pranayama and other higher practices of yoga so that the body becomes free from disease and does not create any obstacles on the spiritual path.

These powerful practices should never be undertaken just by reading about them in a book or by learning from just by reading about them in a book or by learning from inexperienced people. According to the traditions, a person has the right to teach others only after being instructed by the guru. It is essential that these instructions are given personally, including the knowledge of when and how the practices are to be done, according to the needs of the individual.

The shatkarmas purify the body. Their purpose, however, is not only physical purification, but inner purification as well. When the body is purified, internal disorders are removed and good health is achieved. Without such purification the body will not be ready for the higher practices of yoga.

After purification, a human being lives longer on this earth. The Upanishads and Vedas, state in the number of places that human beings live for a hundred years, jeevema sharadam shatam. This is not only the thinking of the Vedas, Upanishads, or ancient philosophies, it is the truth. If a human being remains healthy and free from disease, living for a hundred years or more is natural. Accurate genetic copying of the cells can continue for that length of time if the programming is not disrupted by impurities or imbalances.

Causes of ill health

The root cause of ill health is impurities in the body that create disorders. Impurity does not simply imply waste matter, but physical, mental, emotional and spiritual impurity.

Physical and dietary imbalances

Physical impurity is mainly related to diet, its qualities, and defects. For example, meal times are not often based on what is best for the body. Many people rise late, have breakfast at ten, lunch at two, and dinner between eight and nine at night. Also, food contains many impure elements, including residues from fertilizers and pesticides used in agriculture. Such impurities cannot be completely removed from the diet because most people depend on purchasing food, but certainly, some adjustments to meal times can be managed to be in accord with the natural routine of the body. The result will be a health improvement.

The Vedic tradition stresses that meals should be taken after sunrise and before sunset, but people today do not believe in this way of thinking or adhere to this advice, although the jains still observe strict dietary disciplines. Why not eat before sunrise or after sunset? There is a scientific reason behind this theory, linked with the biorhythms of the body. The solar plexus is linked with the digestive system and is activated by the sun. This important fact should always be kept in mind. It explains why observing this simple rule is the first step in remaining free from disease.

The second rule for keeping the body disease-free, as emphasized in Ayurveda, is that fifty percent of the stomach should be filled with nutritious food. The remaining twenty-five percent with water and the remaining twenty-five percent should be kept empty. Generally, however, people’s eating habits are quite different from this model. When there is good food, they tend to eat more than they require, due to greed and the sense of taste. Diseases, such as high blood cholesterol, are often the result. Disorders of the blood or stomach are often caused by an uncontrolled diet because the quantities of vata, pitta, and kapha are unbalanced.

The third rule that yoga recommends is that meals be taken twice or three times a day, no more. The stomach needs to be regulated in this way because whenever food enters the stomach, digestive juices are produced in the same quantity. The stomach does not distinguish between a biscuit and full plate of food, it simply produces digestive juices. So If a biscuit is eaten every ten minutes, the stomach produce the same amount of digestive juices ten times, which may contribute to stomach ulcers or hernia, and possibly liver damage or kidney failure. If everyone ate a balanced diet at regular times, eighty percent of diseases and disorders would end.

Mental tension

The second cause of disorders in the body is related to the type of thinking. If the mind is unhappy or tense, worried or disturbed, the appetite may disappear and one will not feel like eating. When there is deep involvement in an external situation or a mental state, it has an effect on mental tensions arise, they have detrimental effects on the body and disorders or diseases take root.

Emotional anxiety

The third cause of physical disorders is emotional. Medical science describes it beautifully. It has been shown that when a person is in a state of happiness or sorrow, a hormone called adrenalin is secreted by the adrenal glands. This secretion over-excites the body. It is also closely related to the senses. When one fights with someone, adrenalin is secreted, increasing the rate of respiration. The heartbeat also speeds up and the senses immediately become alert. The ‘fight or flight’ response occurs in both happiness and sorrow.

Internal turmoil

The fourth cause is spiritual. This may manifest as an unsteady mind, as mental or inner turmoil or in the expression of samskaras and karmas, all of which may have a negative effect on the body. Modern civilization is deeply involved in materialism, but the shatkarmas are part of a complete yoga practice oriented towards the whole person, not just the physical body.

Shatkarma Practices

Those practices which regulate the functioning of the internal organs and make them free from disease can now be explained.

1. Dhauti kriya: The first practice is dhauti, cleansing of the stomach and alimentary canal or digestive tract. There are four types of dhauti: antar dhauti, danta dhauti, hrid dhauti and moola shodhana. Three methods are used: with water, with cloth, or with air. These techniques help to remove many stomach ailments. Indigestion and other abdominal disorders such as constipation, irritable bowed syndrome, and hyperacidity can be cured by practicing dhauti.
   
2. Basti kriya: The second practice is basti, a yogic enema. In basti, water is sucked up through the anus and kept in the large intestine for some time. The water does not enter the small intestine but remains in the large intestine. After some time the water is expelled, just as in a regular enema. The only difference is that in an enema a tube is used. Basti is more natural and more appropriate. When an enema is given, excessive force may be applied, resulting in scratches inside the body with the potential for internal injury and bleeding. The waste matter is toxic, so when it comes into contact with a wound, infection can result. Therefore, yogis recommend basti instead of enema. However, first, the practice has to be perfected, and while learning the technique a rubber tube or catheter is required.
   
3. Neti Kriya: The third practice is neti, nasal cleansing. Neti works like an ENT specialist, cleansing the nose, ears, and throat. It is a simple practice. Sage Gheranda describes the variation in which a thread is passed through the nostrils. Alternatively, water is poured in one nostril and flows out the other. The benefits are experienced as soon as the practice is done, as it clears the nasal passages and sinuses. Neti is beneficial for people suffering from sinusitis, rhinitis, eyesight, eye fatigue, headache, migraine eye congestion, pain in the eyes, and minor ailments of the ears such as excessive wax and hardened wax, which may injure the eardrums during its removal. Neti can also relieve throat irritation.
   
4. Lauliki Kriya: The fourth practice is lauliki, which is also called nauli. It is powerful technique which massages and strengthens all the abdominal organs. It should be practiced by those suffering from indigestion, loss of appetite or intestinal worms. It is also useful for removing excess vata or wind.
   
5. Trataka: The fifth practice is Trataka, steady gazing which is useful for removing eye defects and balancing the nervous system. It can, for example, help to remove nervous tics or uncontrolled nervous activity such as one eye blinking very fast. Trataka can relieve eyestrain, short-sightedness, far-sightedness, myopia, or other eye defects in a healthy body. Experience has also shown that with the practice of trataka alone, many people no longer need to wear spectacles.
   
6. Kapalbhati: The sixth practice is Kapalbhati. This is a breathing technique that clears the head and can help to remove defects in the lungs. The trachea or windpipe becomes free from disease and the blood is purified, as a greater volume of oxygen is taken in and a greater volume of carbon dioxide is expelled. Kapalbhati is useful for correcting imbalances in the autonomic nervous system and mental disorders. It is also useful for a weekend memory. Research conducted at an American university found that memory retention in older people can be improved by practicing pawanmuktasana part 1 and kapalbhati for six months.

Sun Salutation or Surya Namaskar is a complete series of postures. It is a very good exercise that takes only a few minutes to do and serves as a warm-up routine before the practice of yoga asanas. It is one of the best home exercises requiring little space, only eight by three feet. Be sure to have enough space to lie down, and enough clearance to stretch the arms above the head while standing.

It consists of 12 series of postures which are performed continuously and combines with synchronized breathing. Each position counteracts the preceding one producing a balance between flexions and extensions. Close your practice with Shavasana, and start your day energized and centered.

Reasons to Do Sun Salutation Everyday

1. Increase your energy circulation

Doing Surya Namaskar, your body will be energized. Doing the Sun Salutations help in increase in the bodily function which in term These Sun Salutations will improve blood circulation, purify your blood, and strengthen the physical body.

After practicing Sun Salutations, the lungs, digestive system, muscles and joints all will be benefitted. This practice also increases the vital energy of prana in your body, which helps remove energy blockages. A series of Sun Salutations can, in itself, be a nice cardiovascular exercise benefitting the whole body.

2. Lengthen and tone your muscles

Sun Salutations practice will bring more strength, flexibility, and tone to the body. This Practice will open up the hamstrings, shoulders, and the chest, as well as release tension. Sun Salutations offer a great release of tension on the spine, which creates length and increases flexibility. Forward Bends and the slight back bend of Cobra Pose help us add space and breathe into areas of tightness. The health of the spine helps maintaining a healthy mind and body.

3. Experience moving meditation

The Sun Salutation is a series of 12 asanas combined with each together with the breath. With every transition of the asanas, you follow the breathing. The breath provides a bridge between the body and the mind, and this gives a perfect moment for a quiet, moving meditation.

Let the mind follow the breath, and when it wanders, bring it back to the breath. Practice being present. Practice enjoying the moment, and not thinking about how many rounds you have done already or how many there are still to go. Be aware of the stories in your mind, and try to find a place beyond them.

4. Practice honor and respect                      

Practicing Sun Salutations daily gives us the perfect place to observe our body. We are different every day, and the practice should reflect this. Some days the body feels supple and capable, and on other days it may feel stiff and tired.

Respect your body everyday as it is. Watch it grow with your daily practice, and modify the sequence as needed. Try not to let your ego dictate the practice–you don’t need to go faster or deeper, as there are no end goals or requirements in yoga. It’s just you and your body, slowly moving and enjoying the journey.

5. Be centered and grateful

With these Sun Salutations, you can rehearse this feeling of thanks in each morning. Be always thankful to have woken up, that there’s a new day, and that you’re suitable to move your body as you wish. There are so numerous possession we take for granted and appreciate only when they’re gone.

Sun Salutation, as the translation indicates, is a gesture of respect and acknowledgment to the sun, but you can also tout any area of your life for which you’re particularly thankful. Save each round to one thing you’re thankful for, no matter how small or big, and soon after, you’ll feel the uplift in your mood and spirit!
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Himalaya Yoga Academy presents an article on ‘Yoga for Diabetes Mellitus’. Diabetes Mellitus is a disorder in the metabolism of sugar. In the diabetic, the primary problem is the defective utilization of sugar by the body. Dietary sugars and starch are broken down to glucose by the process of digestion, and this glucose is the major fuel for the various processes, organs, and cells of the body.

Glucose metabolism is under the control of the hormone insulin, which is secreted by the pancreas, a large gland behind the stomach. When this gland becomes stressed or exhausted, the hormone insulin becomes deficient in quantity or sensitivity and the blood sugar level becomes high and uncontrolled as a result. The symptoms of diabetes are due to excessive sugar in the blood.

Diabetes is a very common disease today, especially in our affluent communities. Its incidence has paralleled the rising affluence of our lifestyle.

The cause of diabetes

Yogic science recognizes two interrelated causes of diabetes. Firstly, long-term devitalization and sluggishness of the digestive processes due to dietary abuse, overeating, obesity, and lack of exercise. High intake of a sugar and carbohydrate-rich diet is especially implicated. If a person takes a large amount of sugar, sweets or chocolates, etc., their pancreas is ready to respond by pouring out a large amount of insulin to rapidly manage the rocketing blood sugar level without incident.

However, if such a sugar-rich diet is eaten every day, the pancreas is being called upon constantly to secrete enormous amounts of insulin, and sooner or later it begins to tire and become depleted. Insulin production in response to sugar stimulation becomes increasingly inadequate. As a result, the blood remains saturated with sugar for long periods of time. It is then only a matter of time before diabetes is diagnosed. This usually occurs when the patient attends the doctor for investigation of one of the symptoms of high blood sugar, for example, excessive thirst or urination, a resistant skin or urinary infection, or failing eyesight.

The second causative factor is that diabetes is stress-related. The stress and frustration of modern sedentary humans are largely manifest on the mental and emotional planes. Unlike those of our ancestors who had to wage a physical battle for survival. Nevertheless, the adrenal glands are in a constant state of activation, spilling the ‘stress hormone’ adrenalin into the bloodstream. This is a potent stimulus for the body to mobilize glucose into the blood. In this way, a constant heavy burden of worries and anxieties imposes a constant demand for insulin secretion which can ultimately precipitate diabetes, especially in conjunction with a diet rich in sugar.

Two types of diabetes

The less prevalent but more severe form of diabetes occurs in young people. This is juvenile-onset diabetes where the capacity of the pancreas to produce insulin has been partially or even completely lost. This may be due to a genetic defect, or may follow a viral infection or a severe psychic, mental, or emotional trauma. This form of diabetes tends to occur in thin, sensitive, intelligent people. The medical treatment consists of daily injections of replacement insulin.

The more common form is late-onset diabetes, which develops gradually in middle-aged, stressed, overweight, under-exercised persons, whose diet contains an excess of sugars, starches, and fats. This long-term overloading of the digestive system, especially the pancreas, leads to progressive deterioration of the insulin-secreting mechanism, and de-sensitivity of the body tissues to insulin.

In this form of diabetes, the body releases insufficient insulin and does so too late. Since some insulin-producing capacity remains, dietary restrictions can initially control the condition. When this becomes inadequate, doctors prescribe oral hypoglycemic drugs to directly lower blood sugar levels. Over time, due to diminishing control or increasing side effects, patients stop using these drugs and begin daily insulin injections, which are usually needed for life. However, through a system of regenerative yogic practices, many people can often cure this form of diabetes.

The dangers of diabetes

Because insulin is required to push sugar from the bloodstream into body cells, insulin deficiency causes high blood sugar but low intracellular sugar. Though sugar is freely circulating in the blood, it is useless because it is not being put to use by the body’s cells. Therefore, the cells may actually be starving. It is case of “Water, water, everywhere, but not a drop to drink!”.

The muscle cells which form the walls of the blood vessels are particularly affected by sugar starvation, leading to a whole range of degenerative vascular changes, including heart disease, arteriosclerosis, hypertension and kidney failure. Secondary effects of poor circulation, which are frequently seen in poorly controlled diabetes, include skin infections, gangrene, retinal destruction leading to blindness, loss of sensory nerve functions in the extremities, and impotence.

A blood sugar level that drops below normal, hypoglycemia, poses a further dangerous problem for the diabetic. This can occur for a variety of reasons, such as excess insulin injection, and is probably the most dangerous situation the diabetic faces. Because the brain is dependent on a constant supply of glucose, brain cells immediately begin to die of starvation when this supply is cut off.

Unconsciousness (diabetic coma) and even death will occur unless sugar is rapidly replaced. When blood sugar is unavailable, the body releases fats from storage tissues for fuel. As the body burns this fat to produce energy, it creates a state of high acidity (metabolic acidosis), which severely disrupts the delicate acid/base balance of the body. This imbalance is another common cause of death in uncontrolled diabetes.

The role of insulin

Before insulin replacement therapy, diagnosing diabetes was equivalent to a death sentence, as victims quickly wasted away and died from starvation, drowning in a sea of sugar. Insulin has undoubtedly saved or prolonged many lives over the past fifty years. However, over time, people have recognized that insulin therapy has certain drawbacks, including the inconvenience of lifelong dependence on daily injections. In recent years, yogic science has proven to offer an effective alternative treatment for controlling diabetes, especially before complications arise.

Holistic Management of diabetes

The first important principle is nutrition. Many diabetics are overweight. This often causes the body’s tissues to become resistant to the effects of naturally secreted insulin. Evidence shows that a diet high in protein and low in carbohydrates assists in increasing muscle bulk (which increases insulin sensitivity) and thus helps to diminish fat mass. These changes alone can eliminate diabetes in some sufferers. In addition, several nutrients assist in improving the process of sugar metabolism and prevention of damage to the eyes, the nervous system, the kidneys, and the cardiovascular system, which are inevitable in any diabetic patient. These include vitamin C, lipoic acid, magnesium, zinc, chromium picolinate, vitamin E, B complex, and selenium.

The Yogic Alternative

When medical science claims diabetes is incurable, many studies have proven that it responds very well to yogic management. In clinical trials, newly diagnosed diabetics have reduced their blood sugar to normal levels. While insulin-dependent diabetics have either discontinued insulin usage completely or significantly reduced their insulin consumption. Newly diagnosed diabetics have excellent prospects of completely controlling and correcting their condition if they adopt yogic practices and lifestyle under guidance.

Yoga does not accept that a lifestyle based on excessive consumption of rich food, obesity and lack of exercise is a natural or desirable state. To simply prescribe insulin or other drugs to counteract the effects of an unhealthy lifestyle is a disease promoting rather than a health promoting practice. The yogic treatment of diabetes is directed at the underlying causes of the disease as well as to its symptoms. It is based on the internal readjustment of the whole organism through stimulation of the body’s own regenerative processes.

The yoga practices are thought to act in two distinct ways to overcome diabetes. Firstly it seems that the cells of the Islets of Langerhans, the secretory portions of the pancreas which have been prematurely exhausted due to oversecretion of insulin, are rejuvenated. This would mean that insulin production is stimulated and that its release is better timed so as to be appropriate to the level of pranic energy in the mid-digestive tract are restored.

Secondly, yoga seems to bring about a more general re-sensitization of muscle and fat tissues to the body’s own(endogenous) insulin. This is achieved specifically by the anti-rheumatic series of pawanmuktasana. It removes blockage of energy in the peripheral muscles and tissues. The anti-gastric series of pawanmuktasana part 1 selectively activates and mobilizes the body’s fatty adipose tissue stores. Surya namaskar is a powerful pranic generator that also helps to restore a balanced metabolism.

Rejuvenating the pancreas

Rejuvenation of sluggish pancreatic secretion patterns in the diabetic occurs gradually by the performance of specific asanas, pranayamas, shatkarmas and bandhas, including uddiyana, and nauli. These probably act by increasing the diminished flow of blood to exhausted and atrophied glandular segments of the pancreas.

Performance of the hatha yoga shatkarmas of laghoo shankhaprakshalana and kunjak kriya on a daily basis greatly aids the process of pancreatic restoration. This process removes toxic wastes from the whole gastrointestinal tract. It cleans and irrigates associated ducts and glands.

The provision of physiological rest is the greatest of all medicines in recuperation from diseases of depletion and exhaustion in any bodily system. The pancreas is no exception and restriction of dietary starch and sugars enables the gland to rest and recuperate from past abuse.

Restoration of normal insulin levels in the Islets of Langerhans gradually occurs. This is aided by gradual withdrawal of external insulin injections incases where the body has become accustomed to the regenerating Islets of Langerhans to produce insulin is halted by the adoption of the correct diet, regular meal times, no snacks and not overeating.

Yogic Management of Diabetes

Yogic management of diabetes is demanding and it is best undertaken while the patient is fully resident in a properly equipped yoga ashram. At least one month should be allowed for the initial period of training and treatment. So that the new attitudes and practices can be thoroughly integrated into the patient’s lifestyle.

Diabetics must undertake yogic therapy in conjunction with qualified medical supervision. Laboratory facilities should be available, so that in therapy can be objectively measured by serial assessment of blood and urinary sugar levels. This is especially important in the period of training when blood sugar levels begin to drop.

The gradual withdrawl of daily insulin can be dangerous procedure, and in our opinion should not be attempted lightly, as the risks of precipitating the patient into keto-acidosis and hypoglycaemic coma are considerable. However, with the proper medical collaboration this objective can be safely achieved.

Simplified months yoga programs:

The yoga sadhana and progress will vary for each individual. This program should not be considered absolute for all diabetics. But should serve as a general guideline from which programs can be devised according to individual’s needs and capacities. Here is a general program of practices for diabetes management, modifiable according to individual needs.

First week

1. Asana: Pawanmuktasana parts 1 and 2, Vajrasana
2. Pranayama: Bhramari and nadi sodhana stage 1.
3. Shatkarma: Neti
4. Relaxation: Abdominal breathing in shavasana.

Second week

1. Asana: As for the first week plus shakti bandha series.
2. Pranayama: Nadi sodhana stage 2;bhastrika (20 breaths).
3. Shatkarma:Kunjal and neti
4. Relaxation: Yoga Nidra.
5. Meditation: Ajapa japa stage 1

Third week

1. Surya Namaskara: Practice according to capacity.
2. Asana: Vajrasana series.
3. Shatkarma:Nadi Sodhana stage 3 with jalandhara and moola bandhas. Bhastrika (30 breathe), with antar kumbhaka and jalandhara bandha. Sheetali and sheetkari
4. Shatkarma: Full Shankhaprakshalana once. Laghoo shankhaprakshalana each subsequent day. Kunjal and neti.
5. Relaxation: Yoga nidra (full one hour practice).
6. Meditation:Ajapa japa stage 2.

Fourth week

1. Surya Namaskara: Up to 12 rounds.
2. Asana:Practice sarvangasana, halasana, matsyasana,paschimmotanasana , ardha matsyendrasana, mayurasana, bhujangasana, gomukhasana.
3. Pranayama: Nadi sodhana stage 4 with maha bandha. Bhastrika with antar and bahir kumbhaka and maha bandha. Sheetali and Sheetkari.
4. Shatkarma: Lagoo Shankhaprakshalana, kunjal and neti daily.
5. Relaxation:Yoga nidra and prana vidya.
6. Meditation: Ajapa japa stage 3.

Further recommendation

• Diet- A low carbohydrate , sugar free , natural vegetarian diet should be adopted from the outset of therapy. Avoid rice, potatoes and all sugar products. Minimal spices, oils, and dairy products. Eat wholemeal chapattis,leafy and watery vegetables, lightly boiled or steamed, salads andn fruits.
• Exercise- Daily walking is recommended.
• Insulin- Withdrawl should begin in a stepwise manner at some stage in the  first two weeks when laboratory results show that yoga is effectively lowering blood sugar levels. Continue reduction under medical supervision according to serial tests.
• Drugs- Oral drugs should be reduced and then stopped once therapy commences.
• Time: Yoga program and dietary restrictions should continue for at least  six months, and longer to prevent recurrence.

Bhramari Pranayama also known as the Humming Bee breathing technique is a calming breathing practice. It is derived from the Sanskrit word “Bhramar” which means Bumble Bee. Bhramari is an effective breathing exercise for meditation. It is the action of making a light humming sound in a comfortable seated position.

Bhramari Pranayama helps to release your mind of agitation, frustration, anxiety, and anger. The humming sound vibrations have a natural calming effect. The activity of this respiratory exercise helps to bring a chilling impact on your mind rapidly. It is a simple technique that can be done anywhere at work or home, it is an instant option to de-stress yourself.

In Bhramari Pranayama the exhalation sound resembles the humming sound of the bee so, called Bhramari Pranayama. While practicing Bhramari breath you have to close your eyes, block your ears, and make a humming sound. This can help to block out external distractions.

How To Perform Bhramari Breathing

Technique

• Sit in a comfortable meditation asana, preferably padmasana or Siddha/siddha yoni asana with the hands resting on the knees in jnana or chin mudra.
• Close your eyes and relax the whole body.
• The lips should remain gently closed with the teeth slightly separated throughout the practice. This allows the sound vibration to be heard and felt more distinctly.
• Raise the arms sideways and bend the elbows, bringing the hands to the ears. Use the index or middle fingers to plug the ears or the flaps of the ears may be pressed without inserting the fingers.
• Bring awareness to the center of the head, where the Ajna chakra is located, and keep the body absolutely still.
• Inhale through the nose.
• Exhale slowly and in a controlled manner while making a deep, steady humming sound like that of the black bee.
• The humming sound is smooth, even, and continuous for the duration of the exhalation. The sound should be soft and mellow, making the front of the skull reverberate.
• At the end of exhalation, the hands can be kept steady or returned to the knee and then raised again for the next round. The inhalation and exhalation should be smooth and controlled. This is one round.

While practicing Bhramari breathing, you can feel the vibration of humming in your face. You may notice a vibration sensation in your cheek, bones, teeth, or maybe even on the surface of your skin. Practice balancing the effort while producing humming so that is strong enough to feel the vibration but gentle enough to feel relaxed.

Benefits of Bhramari Pranayama

1. It is the instant way to release your stress, anger,, and anxiety.
2. Pranayama helps to reduce blood pressure, which relieves hypertension.
3. Calms your mind before entering into meditation.
4. Builds confidence.
5. It strengthens your concentration and memory power.
6. It soothes the nerve.

Precautions

1. Make sure that you are not putting your finger inside the ear but on the cartilage.
2. Don’t press the cartilage too hard. Just place your thumb gently on it.
3. Be sure to keep your mouth closed, and gently press your lips while making a humming sound.
4. Do not put pressure on your face.
5. You can also do Bhramari pranayama with your fingers in Shanmukhi mudra.
6. Do not exceed the recommendations repetitions of 3-4 times.

Shanmukhi Mudra

Note: Please make sure to wash your hands with soap and water before and after touching your face.

Shanmukhi Mudra is a hand position that represents closing the six gates of perception. In this hand position the eyes, nose, mouth, and ears are symbolically closed. To use Shanmukhi Mudra in Bhramari Pranayama, Close your eyes and place your index fingers over your closed eyelids. Use your thumb to block your ears, your middle fingers on either side of your nose, your ring fingers just above your closed lips, and your pinky fingers just below your lips. Do not block your nose or hold your breath if you use Shanmukhi Mudra. Make sure your fingers are in the right position in a comfortable position so that you can continuously breathe in and out through your nose.