Things to Know if you are a Yoga Practitioner

The following practice notes should be thoroughly understood before going any further. Although anybody can practice asanas, they become more efficacious and beneficial when performed properly after correct preparation. These are the things to know if you are a Yoga Practitioner.

Breathing

Always breathe through the nose unless specific instructions are given to the contrary. Coordinate the breath with the asana practice.

Awareness

This is as essential to the practice of asana as it is to all yoga practices. The purpose of asana practice is to influence, integrate, and harmonize all the levels of being: physical, pranic, mental, emotional, psychic, and spiritual. At first, asanas may be merely concerned with the physical level because they deal with the movement of different parts of the body, but they have profound effects at every level of being if they are combined with awareness.

Awareness in this context may be understood as consciously noting sensations in the body, the physical movement, the posture itself, breath control and synchronization, movement of prana, and concentration on an area of the body or chakra. Most importantly, witnessing any thoughts or feelings that may arise during the practice. Implicit in the concept of awareness is the acceptance of any thought or feeling that comes uninvited to the mind. This awareness is essential to receive optimum benefits from the practices.

Right or Left Side

An example of the necessity for continual awareness is that most right-handed people will find it easier to commence an asana on the right side, which is more developed due to habitual patterns of behaviour. Once the asana is learned, however, it is better to lead with the left side and promote its development.

Relaxation

Shavasana may be performed at any point during asana practice, especially when feeling physically or mentally tired. It should also be practiced on completion of the asana program.

Sequence

After completing shatkarma, asana should be done, followed by pranayama, then pratyahara and dharana which lead to meditation.

Counterpose

When practicing the middle and advanced group of asanas particularly, it is important that the program is structured. So that backward bends are followed by forward bends and vice versa, and the whatever is practiced on one side of the body is repeated on the other side. This concept of counterpose is necessary to bring the body back to a balanced state. Specific counterposes are recommended for certain asanas described in this book.

Time of Practice

Asanas may be practiced at any time of day except after meals. The best time, however, is the two hours before and including sunrise. This period of the day is known in Sanskrit as brahmamuhurta, the most conducive time for higher yogic practices, when the atmosphere is pure and quiet, the activities of the stomach and intestines have stopped, the mind has no deep impressions on the conscious level and is empty of thoughts in preparation for the day ahead. The practitioner will probably find that the muscles are stiffest early in the morning compared to the late afternoon when they become more supple. Nevertheless this time is recommended for practice. In the evening the two hours around sunset is also a favourable time.

Pregnancy

Many asanas are helpful during pregnancy, but it is important to check with a midwife, doctor, or competent yoga teacher prior to practicing. Do not strain. Do not use inverted asanas in the later stages of pregnancy.

Age limitations

Asanas may be practiced by people of all age groups, male and female.

Place of Practice

Practice in a well-ventilated room where it is calm and quiet.  Asanas may also be practiced outdoors, but the surroundings should be pleasant, a beautiful garden with trees and flowers, for example, Do not practice in a strong wind, in the cold, or in the air that is dirty, smoky, or which carries an unpleasant odour. Do not practice in the vicinity of furniture, a fire, or anything that prevents free fall to the ground, especially while performing asanas such as sirshasana. Many accidents occur because people fall against an object. Do not practice under an electric fan unless it is extremely hot.

Blanket

Use a folded blanket of natural material for the practices as this will act as an insulator between the body and the earth. Do not use a mattress which is spongy or filled with air as this does not give sufficient support to the spine.

Clothes

During practice, it is better to wear loose, light, and comfortable clothing. Before commencing, remove spectacles, wristwatches, and any jewelry.

Bathing

Try to take a cold shower before starting. This will greatly improve the effect of the asanas.

Emptying the bowels

Before commencing the asana program, the bladder and intestines should preferably be empty. If constipated, drink two or three glasses of warm water, slightly salted water, and practice the asanas. The asanas given in the chapter on shankhaprakshalana, namely tadasana, triyaka tadaana, kati chakrasana, triyaka bhujangaanna, and udarakarshanasana. This should relieve the constipation. If not, practicing pawanmuktasana part 2 should help. Choose one time daily to go to the toilet before doing asanas. Do not strain; try to relax the whole body. After some weeks the bowels will automatically evacuate at the set time every day. Try to avoid using laxative drugs.

Empty stomach

The stomach should be empty while doing asanas and to ensure this, they should not be practiced until at least three or four hours after food. One reason why early morning practice is recommended is that the stomach is sure to be empty.

Diet

There are no special dietary rules for asanas practitioners although it is better to eat natural food and in moderation. Contrary to popular belief, yoga does not say that a vegetarian diet is essential, although in the higher stages of practice. It is recommended that at, meal times, it is advised to half fill the stomach with food, one-quarter with water, and leave the remaining quarter empty. Eat only to satisfy your hunger and not so much that a feeling of heaviness or laziness occurs. Eat to live rather than live to eat.

Foods which cause acidity or gas in the digestive system, which are heavy , oily and spicy, should be avoided , especially when asanas are practiced with a spiritual aim.

No straining

Never exert undue force while doing asanas. Beginners may find their muscles stiff at first, but after several weeks of regular practice, they will be surprised to find that their muscles are more supple.

Contra indications

People with fractured bones or who are suffering from acute infections or backache, or chronic ailments and diseases such as stomach ulcer, tuberculosis, cardiac problems, or hernia and those recuperating from operations. They should consult a competent yoga teacher or doctor before commencing asanas. Carefully observe the contra-indications given in the introduction to each section and those given for individual asanas.

Inverted  asanas

People with heart problems, high blood pressure, arteriosclerosis, glaucoma, an active ear infections or any disease of the brain should refrain form inverted postures. Those with cervical problems should  not practice postures where  the neck is weight bearing.

For any asanas where the head is lower than the trunk of the body (semi-inverted), the general cautions given in the section for inverted Asana apply.

Termination of asana

If there is excessive pain in any part of the body, the asana should be terminated immediately and, if necessary, medical advice sought. Do not stay in an asana if discomfort is felt.

By Swami Yog Subodh

The Mountain Pose or Parvatasana helps create awareness of your muscles and balance and increases strength and flexibility in the feet, legs, and hips. Because this pose is very basic and seems easy does not make it less important. This pose is just as important as other poses and good to increase body/muscle awareness. The Mountain Pose can be done by:

Steps for Doing Parvatasana (Mountain pose)

Keep the hands ad right for still ad take the left foot back beside the right foot. Simultaneously, raise the buttocks and lower the head between the arms so that the back and legs form two sides of a triangle.

The legs and arms straighten in the final position and the heels come down towards the floor in the final pose.

Bring the head and shoulders towards the knees. Do not strain.

Breathing

Exhale while taking the left leg back.

Awareness

Physical-on the stretch through the Achilles’ tendons, the back of the legs, shoulders and throat region, and on relaxing the hips.

Spiritual-on Vishuddhi chakra

Benefits of Parvatasana (Mountain pose)

1. This pose strengthens the nerves and muscles in the limbs and back.
2. It helps to increase height by stretching muscles and ligaments, enabling growing bones to grow longer. Circulation is stimulated, especially in the upper spine between the shoulder blades.
3. The yoga asana sets perfect coordination and balance between the upper and lower body taking the human frame to a perfect equilibrium naturally.
4. Parvatasana encourages the human body to attain more flexibility in the body by loosening the firm muscles and tensions form  the body strengthening the arms, shoulders, and hamstring. Also the rich blood is directed to the mind while practicing parvatasana.
5. Practicing parvatasana in daily basis helps you to experience the health benefits of yoga asanas. Balance your body energy and mind by adding the benefits of yoga in your lifestyle to obtain ultimate bliss of health and hygiene.

Beginners Tip

If you are beginners then it is possible to have less flexibility and due to firm hamstring, your heels might not touch the ground. In such case, simply bent the knees a little. Bend your shoulder a bit down and try to correct your spine. You will find that when you do this automatically your spine will go up correctly and will help you in achieving the required flexibility by regular practice.

Before practicing Parvatasana, strengthen your wrist to stay in the posture for long.

Mantra: Om Khagaya Namaha, salutations to he who moves quickly in the sky.

Contra indications

• Shoulder injury
• Insomnia
• Blood pressure issues
• Headache

Pratyahara means ‘withdrawal’. In a yogic context, it means ‘withdrawal of senses’. We have five gross organs of perception, namely: two eyes (the organ of vision), two ears (the organ of audition), the nose (the organ of olfaction), the taste buds in the oral mucous membrane, and the tongue (the organ of gustation) and the skin (the tactile organ). These gross organs of perception cannot be withdrawn. They receive stimuli from the external world.

The input data are subjected to preliminary processing in the gross organ of perception. Information is transmitted from the gross organ of perception to the corresponding cerebral center in the uppermost part of the brain. This is electromagnetic transmission on the nerve pathway. We do not know what exactly happens thereafter.

The corresponding cerebral center makes a connection with the manas, ahankara, and buddhi – the Antahkarana, which is lighted by the jivatma situated at the Bindu in the blissful sheath. It is the antahkarana that perceives and conceives. It orders the subtle organs (ghranendriya) gustatory subtle organ (rasanendriya), visual subtle organ (darsanendriya) tactile subtle organ (sparsanendriya), and auditory subtle organ (sravanendriya). The auditory subtle organ (sravanendriya) is located in the Muladhara, svadhisthan, Manipura, Anahata, and visuddhi chakra respectively. Each of these subtle organs goes out to reach the source of the stimulus. Thus there is a two-way communication between the source of stimuli and the antahkarana-indriya-complex.

In the process of pratyahara, the subtle sense-organs (jnanendriyas) are withdrawn into Egoity (ahankara) which is an evolute of the evolvent buddhi (intellect). In the course of evolution, ahankara is the evolvent and the five sense-organs are the evolutes. It is the general rule that evolutes are  withdrawn into the evolvent. As a result of this withdrawal, the subtle sense-organs cannot reach the sources of stimuli and sense-perceptions are blocked.

The theory of pratyahara, as outlined here, has not been well spelt out in most modern books on yoga. The practice of pratyahara is still more hazy. Here we propose to present the concrete steps that may be adopted and practised for getting success in Pratyahara.

We recommend pranayama to precede each session of meditation, although we do not propose to make it compulsory. Pratyahara stands on a different footing, however. It should be a regular practice of the yogi, but it is not necessary to precede every session of meditation. It improves the power of concentration. A meditator, without the previous practice of pratyahara, can hardly get full success in meditation.

Techniques of Pratyahara

Intense concentration on the activity of one sense keeps the other senses withdrawn. This principle is made use of by using one of the three sense- organs, namely, eyes, ears and nose.

Use of olfactory concentration for pratyahara

Any aromatic substance may be used for this purpose. The aroma should be soothing and pleasant; not obnoxious, unpleasant and repellent. The Yogi should be fully absorbed in sensing the aroma with pin-pointed focus on it. If this is done, the other senses remain withdrawn. However, the sense of smell is less commonly used for pratyahara comparison with the visual or the auditory sense.

Use of visual concentration for pratyahara

Tratak

Do trataka on a black spot drawn on a white paper, on a crystal, on the tip of the flame of a candle or lamp, on the vermilion spot of a diety, on the sandalwood spot  of diety, on the letter AUM, on the picture or statue of a diety, or on any such other thing already indicated in the section under trataka. If you have made some progress in Yoga and you are well acquainted with the subtle anatomy of the chakras of the subtle body, you may do trataka on the inner mandala of a chakra or on the jyotirlinga in sahasrara.

Mudra

Sit with sambhavi-mudra, agocari-mudra (nasikagra drsti), or yoni mudra. The techniques of these mudras have already been described. The vision may be inner ( antadrsti) or outer (bahirdrsti). In the former, the eyes are closed. Concentrated vision brings to a state of pratyahara.

Use of auditory concentration for pratyahara

Low-Pitched Sound In Harmony And Synchrony

Such sound may be orally produced  by the yogi. It may also be an instrumentally recorded sound. Traditionally, it is a mantra repeated for a period. The best mantra is AUM.

Kirtana

For the present context kritana is the loud repition of a mantra in a devotional ectasy. It has characteristics apparently opposed to yoga. Nevertheless, here it is recommended for yoga. It may or may not be accompanied with instrumental music. Kritana brings to a state of pratyahara.

Concentration on the anahata dhvani for pratyahara

Dhvani means ‘sound’. The literal meaning of the word anahata is ‘unbeaten’. That sound which is produced otherwise than by beating is anahata dhvani . It is sound AUM, which is otherwise known as pranava.

Ordinarily vibrations are produced by beating and sound is produced by vibrations. The anahata dhvani is an exception, however. Nature and everything of Nature constantly and continuously produce the sound AUM. And this sound is produced without beating and vibrations. The whole of Nature and all parts of Nature do mantra- japa by continuously repeating the one-sylabbed pranava(AUM) which verbablly stands for Brahman.

By listening to the anahata dhvani and concentrating on it for about ten minutes a day, one may attain to the pratyahara state. Here is a problem, of course. Persons, without practice of meditation, can hardly listen to the anahata dhvani. And concentration on the anahata dhvani takes to the state of pratyahara which prepares the seedbed of meditation. Hence this technique cannot be suitable for beginners in meditation. This is, however , a very potent and useful technique for persons who have  already made some practice of meditation.

Use of Mantra-japa for pratyahara

The repetition of a mantra is known as japa. Every mantra has a diety(devata) and contains the name of  htat diety. Mantra japa is done out of three- ways, namely, vaikhari, upamsu, and manasika. Verbal repetition of the japa is done in the vaikhari variety. Repetition in a whisper or humming , with the movements of  the lips,without the japa being made audible to others, is known as upamsu. The mental repetition of the japa is known as manasika. Maharsi Patanjali recommends meditation on the meaning of the mantra while doing the japa.

For non-adepts in yoga, vaikhari japa is recommended for th initial stage. The loudness of the japa  shuts out all extraneous thoughts and stops them form entering into the  mind. One may proceed from vaikhari to upamsu and finally to manasika in the course of the practice of japa. Upamsu japa  is better than vaikhari and manasika japa is better upamsu. However, manasika japa is not very suitable for the  beginner due to the fact that all sorts of extraneous thoughts and external sounds enter into the mind during the japa in silence.

Japa should be done with unwavering faith (sraddha), devotion(bhakti) ,and intense love(prema). When this done, the mind stays in the emotional state with pin-pointed attention to God. In this mental state, all the subtle senses( indriyas) are withdrawn into ahankara ( Egoity) and hence are rendered non –receptive.

In all the three varieties of japa, the state of pratyahara is attained partially or  wholly. But the manansika( silent and mental) japa is the most effective one in producing the state of pratyahara japa has other benefits too , one gets all those benefits in addition to getting the pratyahara state preparatory to meditation.

Panchakarma is the amazing Ayurvedic five-step treatment that balances the doshas, detoxifies the entire being, and rejuvenates the body, both internally and externally. Panchakarma is a Sanskrit word that narrates ‘Panch-Five’ and ‘Karma-Treatment’. The therapy removes the ama accumulation in the body, cleanses it deeply, and reduces stress.

Panchakarma is an essential part of Ayurveda that helps us achieve a balanced state of the body, mind, and consciousness. The method involves body massages, oil baths, steam baths, and nasal administrations to treat the illnesses. With a proper consultation from a certified Ayurvedic doctor or Panchakarma expert, the treatment is recommended.

Therapeutic Vomiting (Vamana)

Therapeutic vomiting should be approached with care. If we strain ourselves to vomit, we can damage our nerve reflexes; therefore, this procedure is usually contraindicated for Vata constitution. However, with a little patience and practice it is possible to learn to do therapeutic vomiting ourselves. It can be done on a regular basis to cleanse the stomach and can be used as part of palliation therapy.

Strong teas of licorice, calamus, chamomile, or lobelia are used, generally about one ounce of the herb per pint of water or simply a large amount of salt water can be used instead. A mild carminative tea like mint or fennel should be taken first in amounts of one pint. One should then apply a finger down the throat. Once the vomiting reflex arises one should follow it out all the way. It is easier to empty the stomach through a series of weak ones. Also, it is less likely to produce side effects. It is important to empty the stomach thoroughly.

Vomiting is contraindicated for the weak, emaciated anorexic, young, old, and convalescent, for those suffering from dry cough. It is mainly for those with congestion of  phlegm in the lungs and stomach, usually Kapha constitutions. The best season is spring, particularly late spring when the weather has warmed up. It should not be done during stormy or rainy weather. It gives better results if done around the time of the full moon. The best time is the morning after the sunshine. ‘Much of the effect of short-term emetic therapy can be gained through the long-term use of expectorant herbs like ginger, elecampane, and calamus, and by formulas such as trikatu and through following a strict anti-Kapha diet.

Purgation

Purgation Virechana is the simplest pancha karma method and its effect is easy to observe. A strong purgative is given like rhubarb root, senna, aloe, or castor oil. The following formula is excellent. Mix 4 parts rhubarb root with 1 part each of fennel, ginger, and licorice. Take 2-5 grams of the powder before sleeping with honey or warm water. You can also take two teaspoons of castor oil can be taken in warm milk with ginger. Triphala, a mild Ayurvedic purgative, is only enough if taken in large doses of 10-30 grams.

Purgative herbs are usually given in the  evening, so that five to eight bowel movements accur the next day, flushing out the intestines. Late spring and summer are the best seasons.

Purgation is used to eliminate excess Pitta from its site in the small intestine. Note that purgation is not so much for treating the large intestine. This is because purgatives start their main action in the small intestine. This cleansing of the small intestine can weaken the digestive fire so it is not always advisable for Vata types. Purgation therapy can be used whenever we need to cleanse the intestines. It can treat constipation, old fevers, acute diarrhea, dysentery, food poisoning, or any of the diseases of excess bile and toxic blood.

Contraindications for purgation therapy are for the very young, the very old, the weak, debilitated, emaciated, pregnant, or those suffering from chronic diarrhea.

Cleansing Enemas

Enemas (basti) are a mild therapy and can be used for many conditions. There are many different kinds of enemas, some of which are useful for tonifications, others for reduction. Cleansing enemas (Niruha Basti) are used in Pancha karma to dispel excess Vata from its site in the large intestine. They are made with decoctions of anti-Vata herbs, strictly speaking, tonifying or building enemas are not part of Panchakarma but they are often given after the cleansing enemas as part of follow-up practices and rejuvenation.

A typical cleansing enema can be made with 5 grams each of calamus, fennel, and ginger along with 1-2 teaspoons of rock salt and ½ cup of sesame oil per quart of water. Without the addition of oil or demulcent herbs like licorice, cleansing enemas are drying and depleting. The patient takes this mixture in the early morning or whenever the signs exist that Vata is ready for elimination. Cleansing enemas may be followed up with building enemas consisting mainly of sesame oil and warm water in equal proportions.

Nasal Applications of Herbs/Nasya

Ayurveda has a whole variety of herbal preparations, including decoctions, oils, and ghee, and the smoking of herbs for direct action on the nasal passage. This is called Nasya, literally, `what relates to the nose,` in Sanskrit. For the purification action of Pancha  Karma, cleansing herbs through the nose, either as snuffs, decorations, or oils. Good herbs include calamus, bayberry, sage, basil, and gotu kola.

Calamus, bayberry, sage or ginger powder can be snuffed to clear the sinuses. Calamus or gotu kola prepared in sesame oil or ghee can be applied in drops to cleanse the sinuses and nourish the brain. Cloves, calamus, and bayberry can be smoked to cleanse the nasal passage. Different Ayurvedic doctors and companies hae their special Nyasa oils for the different doshas or for acute or chronic conditions.

Nasya is useful for many Vata and Kapha disorders which allows for direct action on prana and the brain. It has strong decongestion actions and allows the more specific application of expectorant herbs. It is useful in some Pitta disorders, as well as any diseases of the head and nasal passage.

Oil massage for head and face along with inhalation of steam, helps  dislodge toxins and makes the nasal treatment more effective. This is the more local form of oil and stem therapy, which is the preliminary treatment for Nasya. Such Nasya therapy can be done independently of Pancha karma and as part of health maintenance.

Therapeutic release of Toxic Blood

In the  proper application of blood –releasing therapy, toxic  blood is taken out of various sites in the body, usually along the back. The blood should be dark in color. Once it becomes bright red,the treatment should stop.The amount taken out is generally from two to eight ounces.

Some people recommend the donating of blood instead. While this does aid in new blood formation, it may not always be the toxic blood that is eliminated. This therapeutic bleeding therapy is not used as much in Panchakarma as it once was, but it is still common in all systems of oriental medicines. The use of alternative and blood –cleansing herbs has a similar affect over a long period of  time, particularly spring cleaners like dandelion, sarsaparilla, sassafras, and comfrey leaf. Also good are blood cleansing spices like turmeric and saffron.

Follow up practices (Uttara Karma)

 
Panchakarma treatment has several follow-up practices. It is not an isolated therapy that can be done once and forgotten but must be integrated into one’s entire life regimen. First, it may be necessary to repeat the whole process of Panchakarma. More than one session may be needed to cleanse seep-seated toxins, particularly if shortened (week-long session or less) versions of Panchakarma may be repeated after one to three months. It is good to do at least once a year for health maintenance purposes.

Second, after Pancha karma , we should return to a diet and life-style in harmony with our constitution, or establish one if we have not done so already. Pancha karma allows us to more effectively implement our life regiments, not to substitute for them. If we follow Pancha  karma with a return to bad habits, we may make our condition worse by suppressing the healing energy of our body that we have just developed.

Most important, if the treatment has been successful, we should be ready for a higher form of tonification therapy. Having eliminated the diseases-causes doshas, we can now rebuild our damaged tissues on a new level of purity and strength.

During your yoga teacher training in Nepal, you will be also learning about the Science of Ayurveda. It will help you enhance your health skills and also learn the health benefits of different plants. About the Ayurveda, we have been teaching many yoga students all around the world. The methods of Ayurveda and also the skills to do different therapies in Nepal. We provide various Ayurveda courses and retreats to provide relaxation and training to different students all around the world.

What is Tantra Yoga?

The Sanskrit word “Tantra” means “to weave”. Tantra originated in Sanskrit scriptures and emerged around 500 CE. Tantra is a type of yoga that weaves together many different techniques, such as mantra meditation, visualization, mudras, pranayama, and initiation to study the inner universe through our human body. The tantrics developed innovative yet unorthodox techniques for allowing one to experience the reality of the true self –the oneness of the entire cosmos. Instead of expanding and focusing one`s awareness outwards. Tantra saw the value of the body as a tool to explore and delight in.

These tantric techniques and rituals primarily focuses on the cultivation and build up of kundalini energy. Once the kundalini energy gets activated it is encouraged to flow up the nadis and chakras eventually the crown chakra to ‘spill from the top’ and create Samadhi and enlightenment.

Tantra, on the other hand, embraced all the aspects of the householders life (work, home, family, desire, and even a sex life) and  aimed to merge the material and spiritual , the immanent and transcendent – this was radical.

Tantra yoga originates from a worship of the Hindu deities that represent the dynamic and static principles of the universe. Shakti (dynamic, creative, feminine) and Shiva (static, destructive, masculine). Tantra yoga practitioners seek to comprehend the continual play between these principles.

Tantra yoga and Tantra Sex

Since the nineteenth century, Tantra yoga has become widely associated in the west with ‘Tantric sex’ in which sexual acts and spirituality are linked and orgasm is decentered. The interest in Eastern philosophy and the sexual and revolutions of the late 1960s and early 1970s further popularized and cemented tantra as a yoga techniques for great sex.

Tantra as a sacred spiritual practice does relate to classical tantric teachings on the subtle energy body and an embodied presence to sexual union. From the tantric point of view, sexuality can be considered the brain which processes the alchemic transformation of the sexual substances into energy. Consequently, Tantra may be said to begin the border of sexuality. Taking it further, sexology gives many descriptions of orgasmic experiences quite resembling to the special state of consciousness.

There is a truth which cannot be denied by any of the feminists movements ;` man is easily impressed y beauty of feminie body and the woman may love a man for his intelligence , or for the protection  he might offer., but a man will always appreciate a woman intelligence if combined with beauty.The love

A man has for a woman is inseparable from the desire. And the love beautiful the woman, the greater the desire. Eroticism lights the spark of the senses, so that they will cause the fire of union, man is nurtured by the beauty of woman`s body, and the  women is not mistaken when granting so much importance to this  aspects.

The specialists in sexology define orgasm as ‘’a state of trance,accompanied by temporary loss of the contact with reality ‘’.tantra considers orgasm as a beneficial state of expansion of the consciousness, in which the habitual limitation of the human being disappear, the mind is reduced to silence, one experiences of ecstasy.

The complete abandon, the transcendence of time and space, the state of unifying the opposites. these and others assimilate orgasm with metaphysical experience. Therefore, in tantra enlightenment is also named ‘cosmic orgasm ‘

Some Tantra yoga rituals includes:

• Asanas
• Meditaition
• Breathing exercises
• Mantras
• Mudras
• Physical and ritual cleaning
• Visualization of deities
• Yantras

What’s the benefits of practicing Tantra Yoga?

Spiritual liberation

The tantras yoga emphasis on the personal experimentation and experience led to radical techniques to cleanse the body and mind to break the knots that bind us to our physical existence.

Regular tantric practice can help you get these benefits:

• Tantra’s rituals encourage its participants to build up kundalini energy in the  top chakras.
• It helps us to access the strength within  us to follow our own paths.
• Reduce anxiety, stress, and depression.
• It increases the capacity of intimacy.
• Imporves sleep quality.
• Boost confidence and performance in bedroom.
• Build  up kundalini energy.

The Goal of Tantra yoga

Tantra yoga enables the practicioner to directly experience the divine and to taste the oneness of cosmos. The scriptures and philosophy of tantra teach us the manisfestation of  our highest self. Tantric practice is the process of employing the essence of the best of our lifein all the aspect.

If you practice tantra properly, then you will be  able to hold the power of kundalini energy. Kundalini is the form of divine energy which is located at the base of the spine. When it comes to kundalini, you work with cause and effects with the hope to get a certain sensations.

The goal of tantra is the ultimate happiness, feeling so powerful that if you would feel it right now you might not be able to bear its intensity. It can be compared with a regular light bulb through which thousands pf volt are made to run but it couldn`t bear a intensity so, it would most likely to explode. Therefore, in the same way , this practice is not everyone`s cup of tea.

The tantric practice is reserved only to few. It has remained secret for thousands of year. However, it did not decay over time. Tantra is not a religion but a powerful spiritual philosophy that helps people to stay awake and use his/her shakti.

How is tantra yoga different from other forms of yoga?

• Tantra Yoga has long phases of deep relaxation. In true relaxation, the mind shuts off, allowing for an easier connection to yourself. New information is stored and transmitted at a cellular level through repetitions. From that space, you become more free, more loving, more connected.
• The goal is not to gain a more flexible body for aesthetic reasons. The goal is to become more flexible by releasing emotional tightness and blocks.
• Poses are reached by surrendering practices, unlike Hatha, Vinyasa, or Iyengar Yoga. If you cannot reach a posture, visualize yourself in it but don’t push your body. Where you feel tension, connect to it by breathing into this place. Create more space. Breathe out while letting go of all tension.
• There is no way of doing it right or wrong. The practice brings you into your own body so that you can feel what works for you in the moment. There is no reason for the teacher to correct your posture. Your body has the freedom of doing the postures in an intuitive way and through relaxation.
• Tantra celebrates our body as our temple. While other traditions see the body as an obstacle, Tantra uses it as a tool for transformation. It recognizes it is not the body that is the problem, but our relationship to our body.
• There is no way to reason to cover the silence with music as the silence is perfect. You learn to be comfortable with the silence, which helps when with an intimate partner.
• Traditional Tantra Yoga is slow and mindful. It lasts for about 2.5 to 3 hours per session. When done regularly, it improves your other yoga practices and your life in general.

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.