Cleansing Process

AGNISAR DHOUTI

Introduction :

Dhouti is a word made up of Sanskrit verb "Dhoo" which means to wash. The
process of such cleaning is Dhouti Kriya. However, even if this kriya is termed as
Dhouti kriya, there is no actual process of washing involved. In this process, swift
movements of the stomach are expected. The word Agni used here refers to the fire
in the form of internal digestive juices.

Pre-position : Standing Pose

Procedure :

1. Stand erect with a distance of 1 to 1.5 ft in between both the feet. Inhale.
2. Bend the legs at the knee in forward direction, place both the hands on the
knee and exhale.

3. The pressure of the shoulders should come onto the knees through both the
hands. The legs below the knees and the hands starting from the shoulders
should be in one line, diagonal to the ground.

4. After exhaling completely, contract the stomach fully and immediately bring
it back to the previous position. Continue this contraction and expansion
exercise in rapid manner. This exercise is to be done while being in the state
after complete exhalation. When the movement of the stomach is going on,
there should not be any inhalation or exhalation i e Pooraka and Rechaka
should be completely stopped. Try to perform the process a number of times
as possible and in a firm position. Then gradually inhale, stand straight and
come back into the pre-position.

The movement of the stomach should not be jerky but should be done
rythmatically.

Duration :

Since the process is to be performed after exhaling, a definite duration cannot be

specified. It is expected to carry on the process till the time the bahya ( outer )
kumbhaka can be easily maintained. The duration of the bahya kumbhaka ( the
state after complete exhalation before inhalation ) will determine the duration of
the process. The duration will change as per the study of each sadhaka. Even if the
duration of the bahya kumbhaka is less, the process can be studied in versions as
the asanas were studied. The process can be practised for 3 to 4 times at a stretch.
However, it is not advisable to practise it further.

Physical Effects :

In this process, when the stomach moves in outward direction, the pressure
reduces. When the process is performed efficiently, the pressure reduces to the
extent of -110 to -120 mm. The pressure stays for a second and then increases to
-50 to -60 mm when the muscles are relaxed, the pressure returns to the normal
and when the stomach is contracted, it increases to +10 to +20 mm ( Ref :
Yogamimansa volume 7, No 3. December, 1957 )

These positive and negative pressures in the stomach change with the swift
movements made during the process. Thus, they act rapidly on the internal organs
of the stomach. To understand their implication, one must have knowledge of the
blood circulation process.

The blood vessels which carry the purified blood are termed as arteries ( Rohini ).
They are quite tenacious. The excess or too low a pressure does not affect them
much. The vessels carrying impure blood are known as veins ( Neela ). Compared
to arteries, these are soft and weak. The low or excess pressure affects them
immediately. When in the agnisar process, the pressure becomes negative, the
vessels suck blood inside. When the pressure is negative, the blood gets sucked to
that area, when the pressure is positive, the blood gets pushed forward. Thus, in
the process of agnisar, the rapid movement of the stomach causes negative and
positive pressure, the impure blood is sucked into the veins at the same rate and
pushed forward. The pressure causes the blood to push forward. These vessels
contain flaps so that the blood flows in one direction. This causes the circulation of
the blood in the stomach to be rapid and effective, thus improving it considerably.

The abdominal cavity contains important organs such as stomach, small intestines,
liver, spleen, pancreas, kidney etc. The blood circulation improves, also these
organs get supply of pure blood, oxygen and the necessary food elements, the
impurities and poisonous substances generated are effectively thrown out, which
increases the efficiency of all these organs.

There is another important effect of the process. The muscles of the stomach is
made up of involuntary muscles. These muscles cannot be moved as per one's
wish. They are regulated by involuntary nervous system. Hence, one cannot make
the stomach exercise at one's will. The efficiency of other muscles can be increased
with the willful movement of the muscles. However, the muscles of the stomach
cannot be exercised as such. In the process of Agnisar, since there is positive and
negative pressure on these organs, they get massaged to an extent and moved too.
This increases their efficiency and also generates more digestive juices. This
improves digestion process. The description in the yoga texts that the agni in the
stomach is ignited, can thus be experienced. Also, the bile produced by the liver is
an important aspect of the digestion process. Since the process increases its
production, the food is digested and assimilated well and more efficiently.

The other important gland in the abdomen is Pancreas. Pancreas produce Insulin.
Insulin helps to digest the sugar in the food items. If enough insulin is not secreted,
the sugar in the blood and urine increases and the cells are deprived of it. That
means one suffers from diabetes. Due to the positive and negative pressures
generated in the process, the efficiency of the glands increases, more insuline is
produced and the sugar is digested properly.

It is evident from this description that this process is useful for the ailments such as
complaints regarding digestion, indigestion, constipation, diabetes etc. However,
one should study and practise it under expert guidance.

Precaution :

No one who suffers from stomach ailments should practise the process without
expert guidance. Those who have undergone any operation of the stomach should
not try to perform the process for a period of three years from the date of
operation. Afterwards too, an attempt should be made under the expert directions.
Those who suffer from the loss of tone of the stomach or swellings of the intestines
or ailments of the liver should not practise unless advised by the experts. Also, at
one point of time, the process should not be repeated more than 3 / 4 times.

References in the ancient texts :

Gherand Samhita mentions the process in its first chapter Shatkarmsadhan as

under :

Nabhigranthim meruprushte shatwaram cha karayet |

Udarymamayam twaktwa jatharagnim vivardhayeta || G S 1.19
Vanhisarmiyam dhoutiryoginam yogsiddhida |
Esha dhoutihi para gopya devanamapi durlabha || G S 1.20

Meaning :

Try touching the navel hundred times to the spinal cord. This process is known as
agnisar dhouti. The process ensures siddhis for Yogis. This process eliminates
diseases in the stomach and ignites the fire in the stomach. It is a secret process
which is hard to achieve even for the Gods.

JALNETI

Introduction :

Out of the six shuddhikriyas, the shuddikriya for the cleaning of the nasal path is
known as neti. The aim of the process is to purify the breathing path right from the
nostrils to the throat. If the aim is achieved using water, the process is known as
Jalneti. If the aim is achieved by using a thread of cloth ( sutra ), then it is known
as Sutraneti. If with the help of modern science, a catheter is used instead of sutra,
then it is known as Dandneti. In short, neti is the process of cleaning the nasal
path. In this syllabus, we will see how it is done with the help of the water. That
means we will study only Jalneti.

Action :

Traditionally, the process is performed by dipping the face into the river water,
inhaling the water through the nostrils and letting it out through the mouth. The
reverse process is sucking the water in by mouth and exhaling it through nostrils.

If it is not possible to visit the river everytime, then the process maybe performed
by taking the water into the folded palms and inhaling it through nostrils or sucking
it by mouth.

If the process is to be performed in this manner, there are too many difficulties. If
the water is to be inhaled through nose, sneezes occur and the water is let out
through the nose only. Or if the water cannot be thrown out by way of mouth, it
gets stuck and can cause trouble. The water can deposit itself into the sinus and
can cause headaches. Hence, there is another method which can be practised by all
without such difficulties and it is easier and useful to practise it.

In this method, a feeding cup of china with a pout is used. Earlier, there were pots
with the pouts, they can also be used. In fact, a utensil which can easily pour water
into the nostril can be used. A utensil with stainless steel or brass is prepared
specially for the process, which has double barrel pout with a little broad tip.

Put warm water into the utensil and add a little salt in it. Tilt the neck and touch the
tip of spout to one of the nostrils. Open the mouth and continue breathing through
it. Gradually pour water into the nostril. Since the breathing is continued through
the mouth, the water straightway goes through the food pipe into the throat to the
stomach. Just as we drink water through the mouth, in the same way it can be
drunk through the nose. When some water is drunk though one nostril, perform the
process with the other one. This is process is not neti, but when one is accustomed
to drinking water through nose, then practising neti is easier.

Instead of swallowing water drunk through the nose, tilt the neck further and take
it out through the other nostril. It is essential to find the pose of the neck here.
When the pose is found, the rest of the process is easier. The water poured through
one nostril can easily come out of the other. The breathing is naturally through the
mouth at this time. Pour water into the left nostril and take it out of the right, then
drink it by the right one and take it out of the left.

Then stand bent at the waist, put the hands onto the waist, move them in half
rotation and perform a process similar to Kapalbhati.

Duration :

The duration or the reiterations of the process cannot be stated. But the amount of
water to be used can be stated. For one nostril, generally half a liter of water is to
be used. The water should be used at a stretch or with some rests. Since this is a
shuddhikriya, one should not include it in daily lifestyle. Whenever, the nasal path
needs cleaning, the process can be used. However, till the process is learnt
thoroughly, it may be practised daily. Once learnt, it should be used as per the
need.

Physical Effects :

The process achieves cleaning of the nasal path with the help of the water, but this
is not the only aim behind the process. The texts state that the process eliminates
kaphadosha and diseases occurring in the old age.

If the process is studied by differentiating the temperature of the water used and
also the amount of the salt used, the skin in the nasal path gets used to the
osmotic pressure. Also, the organs get used to the different temperatures and can
continue working without any disturbance. The nasal path does not suffer from any
changes in the season, hence can get freed from the long duration cold or sinus
troubles. If the water is heated a little bit more and contains extra salt, then it can
also absorb the water from the swollen parts of the nasal path or the fluid in the
sinus and these parts can get purified.

Apart from the purification of the nasal path, the other attached sensory perceptive
organs such as eyes, ears can also be affected in a good manner and their
efficiency is increased.

If the mouth of the Eustachian tube in the throat is swollen and clogged, it also
gets opened up. It is also experienced that the study proves useful in case of many
diseases of the nasal tract.
For the practice of pranayam, both the nostrils should be open, that can be
achieved through this process.

References in the ancient texts :

None of the texts mention the above described process as Jalneti. However,
Gherandsamhita, describes three types of Kapalbhati, the first being Vatkram
Kapalbhati, which is same as Kapalbhati that we have seen earlier. The second and
the third is Vyutkram and Sheetkram Kapalbhati. That is the Jalneti that we have
learnt. The first chapter describes :

Nasabhyam jalamakrishya punarvaktren rechayet |

Payam payam vyutkramen shleshamdosham niwaryet || G S 1.57

Meaning :

The process of inhaling water through both the nostrils and throwing it out by way
of mouth repeatedly is known as Vyutkrama Kapalbhati, which eliminates shleshma
doshas.

Sheetkritya pitava vaktren nasanallervirechayet |

Evambhyasyogen kamdevsamo bhavet || G S 1.58

Meaning :

Inhaling water through the mouth and exhaling through both the nostrils, the study
of this makes the body glow as that of Kamdeva.

Na jayatecha vardhakyam jwara naiva prajayate |

Bhavetswatchandaddehashcha kaphadosham niwaryet || G S 1.59

Meaning :

Due tot he study of Sheetkrama Kapalbhati, the diseases of the old age do not
arise, there are no fevers, the body is controlled completely and the kapha doshas
are eliminated.

When the meaning of the shlokas are understood completely, it is realised that they
describe complete stage. If an attempt is made to achieve complete stage, it will be
difficult. So we have described the process starting from easier to difficult and then
the complete stage. If it is studied in that manner, it will not be troublesome.

KAPALBHATI

Introduction :

The process of kapalbhati is related to the breathing process, however it is not a

type of pranayam. But, certain sadhakas think in this manner and study kapalbhati
under the impression that they are studying a type of pranayam. However, process
of cleaning the wind pipe is one of the shuddhikriyas. The word kapalbhati is made
up of two words, kapal meaning skull ( here skull includes all the organs under the
skull too ) and bhati means shining, illuminating. Due to the process, the organs
under the skull mainly the brain and the small brain are influenced in a good
manner. Hence the word is used in that way.
Pre-position :

Since this process is related to breathing, it should be

performed sitting in Padmasan. The muscles of the stomach
should be moved freely in this process. This freeness cannot
be achieved while sitting or sleeping, hence the process can
be performed well while sitting in a dhyana pose. Padmasan
is a very suitable asana for dhyana pose, hence this process
should be performed while sitting in Padmasan. It may be
performed by sitting in Swastikasan or Vajrasan, but as
compared to Padmasan, these asanas are not so important.
The pose of the body during Padmasan is essential here.

We have seen in the beginning that Kapalbhati is not a type

of pranayam. It is process limited to Pooraka and Rechaka
performed in a typical manner. Kumbhaka is not included here. Also, more
importance is given to the Rechaka than Pooraka. In fact, Rechaka performed in a
particular manner is the main process of Kapalbhati. Pooraka is just for the
namesake.

Rechaka is more important in the process. While performing Rechaka, it is to be

performed by way of effecting a push with the help of stomach muscles. The
diaphragm and the muscles of the abdomen are to be moved violently and the air
should be exhaled with the help of that movement. Hence, the rechaka is not
prolonged and more air also is not exhaled. In day to day life, we exhale
approximately 500 to 600 CC air per exhalation. During the Kapalbhati process,
approximately 40 to 50 cc more air i.e. 550 to 650 cc air is expelled. This shows
that exhaling more air is not expected during the process. When the rechaka is
performed after such a push, when the muscles of the abdomen and the diaphragm
are loosened, then automatically the air is inhaled. Only this minimal Pooraka is
expected in the process. However, one Pooraka and one Rechaka do not constitute
a cycle of Kapalbhati.

A cycle or rotation of Kapalbhati should be performed as follows :

1. Keep breathing gradually while sitting in Padmasana.

2. Inhale and start performing Kapalbhati as stated before. That means a
strong Rechaka, natural Pooraka and again strong Rechaka and natural
pooraka .

3. Keep on doing this rotation swiftly in rhythmic manner.

4. Perform as many cycles as possible and then keep breathing gradually. All
these processes are included under one cycle of Kapalbhati.

Duration :

In a cycle of Kapalbhati, swift Rechakas followed by Poorakas are expected. Both

the actions are so swift that the duration cannot be definitely determined. However,
after studying the process minutely, it can be said that Pooraka and Rechaka
together about half second is the duration. (This period is further reduced by
practice) Approximately three fourth time is required for Rechaka and one fourth
for Pooraka. Of course, this is just to give an idea. It is not perfect and may not be
strictly adhered to. It is not possible to adhere to it strictly. None of the ancient
Sanskrit yoga describes how many cycles of Rechaka and Pooraka should be
performed in a cycle of Kapalbhati. When the process can be performed neatly, the
Pooraka and Rechaka should be performed for at least 21 times in a cycle of
Kapalbhati. Such three cycles may be performed in one sitting. When this much is
achieved, then the repetitions within a cycle can be increased. Each one should
increase the repetitions as per his individual capacity and strength.

Between two cycles of Kapalbhati, gradual breathing should be continued. To

further the study of Kapalbhati, either the repetitions of Pooraka and Rechaka
within a cycle should be increased or keeping those repetitions constant, the
number of cycles may be increased. All these things should be considered
thoughtfully on the basis of experience of one's own and under guidance of expert.

Physical Effects :

In the process of Kapalbhati prolonged Rechaka is not expected. Hence, more air is
not inhaled into the lungs. Hence, it cannot be said that more oxygen is absorbed
which improves blood circulation. Generally, a little more air than is taken in the
normal gradual breathing ( approximately 500 to 600 CCS ) is inhaled and exhaled
in Kapalbhati. ( say about 550 to 650 CC ) But more important in the process is the
particular movement of the stomach muscles. However, this movement is the soul
of the process. Performing Rechaka in this manner, does not involve movement of
the cage of the chest. On the other hand, the muscles between the ribs of the cage
are kept pulled while performing the complete cycle of Kapalbhati. In other types of
breathing, these muscles remain pulled only while inhaling the breath. During
Kapalbhati these muscles stay that way all through out the process and the ribs are
kept pulled upward. This facilitates free movement of the muscles of the stomach
as well as those of the diaphragm. It does not mean that the ribs do not move at
all. A little movement is there, but it is so minute that it is not even noticed.

In the process, the air is expelled through the nose after a push. Hence, it is not
necessary to shut the nostrils as in Ujjayi Pranayam. In fact, they should be wide
open. When the air is expelled, it is right to have the nostrils flared up and not
contracted.

In the breathing process, generally the muscles of the diaphragm cannot be

controlled. Generally they are controlled by involuntary nervous system. In the
process of Kapalbhati, control is gained over these muscles and much movement is
caused, that too very swift movement and more movement than is normally done.
These muscles are important muscles in the breathing process and their efficiency
is increased due to such movement.

The constant pushes exercise the muscles which are used for breathing, which
increase their efficiency. Also, a certain pressure of air is created in the process
which helps in removing he impurities in the breathing tube. The breathing tube
from the alveoli is cleaned. The strong Rechaka and the minimal Pooraka help to
push the impurities forward till they are thrown out of the body. While performing
strong Rechaka, a draft of more pressure is created which affects the different
vessels to improve their function. The effect of the push of the Rechaka is seen on
the brain and the nervous system and their efficiency also increases.

Kundalini Power is a dormant power residing near the Muladhar Chakra near the
lower abdomen. The pushes in the Kapalbhati awaken this power. That means the
centre of effector nerve fibres over there is affected and this divine power starts
climbing up the Sushumna Nadi. Of Course, all this requires detailed discussion and
this discussion is beyond the purview of this syllabus. Hence, it is not discussed
here. However, it may be remembered that this process of Kapalbhati helps
awakening of kundalini power.
In this process of Kapalbhati, the carbon dioxide is thrown out of the body in large
quantity and similarly in the same proportion, the oxygen is absorbed into the
body. This increases the oxygen in the blood, hence the need for oxygen is
lessened and the messages or the encouragement to breathing center is calmed
down. The center becomes calm and reduces its instructions to the breathing
organs. This facilitates control of the breathing organs. If there are urgent
messages from the main center, then the organs follow those messages and it is
not possible to control the movements of the organs. Hence, before studying
pranayam, if Kapalbhati is practised for 2 / 3 times, then pranayam can be studied
effectively.

Precaution :

It is said that in a cycle of Kapalbhati, maximum repetitions of Rechaka and

Pooraka should be performed. For a common person, 120 repetitions per minute
i.e. two per second is an ideal ratio. Sadhakas above the level of common person
can go up to 200 repetitions. It is not advisable to increase the number beyond
that.

Patients suffering from heart trouble, lung trouble should practice this under an
expert guidance. Those suffering from diseases of blood circulation should perform
the process very carefully. They should perform the process under the guidance
and care of experts.

References in the ancient texts :

Gherandsamhita describes Kapalbhati in its first chapter. Gherandsamhitakar state

while describing the three types of Kapalbhati :

Vatkramen vyutkramen shitkramen visheshatah |

Bhalbhatim tridha kuryat kaphadosham niwaryet || G S 1.54

Meaning : There are three types of Kapalbhati - Vatkrama, Vyutkrama and

Sheetkram. By performing kapalbhati doshas of kapha are eliminated.

The next shloka describes Vatkram Kapalbhati.

Idaya purayedwayum rechayetpingalaya |

Pingalaya puryitwa punashchandren rechayet || G S 1.55

Meaning : The air should be inhaled with Ida Nadi ( left nostril ) and exhaled
through Pingala Nadi ( right nostril ). Again the process should be performed in a
reverse manner.

Poorakam rechakam krutva vegen na tu dharayet |

Evambhyasyogen kaphadosham niwaryet || G S 1.56

Meaning : Pooraka and Rechaka should be performed rapidly, without performing

Kumbhaka. This eliminates kapha doshas.

Then Vyutkrama and Sheetkrama Kapalbhatis are described. However, we will see
them under the chapter Neti.
The process of Kapalbhati that we have studied so far is different from that stated
in Gherandsamhita. Hathapradeepikakars have described Kapalbhati in a more
correct manner.

Bhararyavallohakarsya renchapuro sasambhramou |

Kapalbhativikhyata kaphadosha vishoshani || 2-35

Meaning : When Pooraka and Rechaka are performed rapidly as in bellows of a

blacksmith. It is known as Kapalbhati. The study of Kapalbhati reduces kapha
doshas.

Both Gherandsamhita and Hathapradeepikakars agree that the practice of

Kapalbhati eliminates kapha doshas. Hathapradeepikakar describes the process in
detail. And the simile used by them is very apt in the sense that if one observes the
movement of the bellows, the fan is pressed to release the air out with force and
then loosened to let the air in with natural ease. Similarly, a forceful rechaka and
natural pooraka with rapid movement is expected in Kapalbhati. Hence, the
description by Hathapradeepikakar is more proper and clear than that given by
Gherandsamhita and is more in vogue.

NASAGRA DRISHTI

Introduction :

Realistically, Nasagra Drishti is not covered

under shuddhikriya. There is a shuddhikriya
known as Trataka. It is useful for
purification of the mind. Concentrating your
eyesight on a bindu (point) without
fluttering the eyelids till the eyes water is
known as Trataka. Similar type of exercise
of the eyes and eyesight is attempted under
the process Nasagra Drishti. Hence, it is
included under Nasagra Drishti.
Nasagra Drishti

Action :

1. It is expected to keep the body pose firm and center the gaze at the tip of
the nose.
2. Initially, it seems difficult. So one should draw a dot (either kum kum or
sandal paste) on the tip of the nose, when both the eyes can see the dot,
then it can be said that the Nasagra Drishti is successfully performed.

If this drishti is to be practised, then one should sit in Padmasan. When the gaze is
fixed, it can be attempted without even putting a dot on the tip of the nose. In the
later stages, it can be practised even with the closed eyes. The process of gazing at
the tip of the nose without fluttering the eyelids, helps to achieve the concentration
of the mind.

Duration :

Since the process is related to the mind and the brain, it is not to be practiced for
hours together. While learning it can be performed even for a minute or two at a
stretch. When it can be performed well, it may be practised for more duration.
While practising dhyana, if this drishti is practised initially, then the wavering mind
can be concentrated and the dhyana can be done easily.

Physical effects :

We generally move both our eyes in a parallel fashion. If we start gazing at the
right side, then both the pupils turn towards the right and we gain knowledge of the
article on the right side. If one has to gaze at the tip of the nose with both the
eyes, then the left pupil gazes at the right and the right at the left. Thus, the
movement of both the pupils is made in opposite direction and not in a parallel
manner. This creates strain on the eyes which is generally never there. The
muscles are also stretched in a different manner than usual. This affects the brain.
Hence, in such a drishti, the concentration of the brain is achieved fast and with
more ease. So the drishti is studied with the aim of achieving concentration of the
mind.

Precaution :

The relation of this practice is with the brain, so it should be practised carefully. It
should be practised only for a short time in the initial stages and when the nervous
system and the brain is accustomed to the strain, then one can increase the study.
Persons suffering from the diseases of the nervous system should not practise this
without expert guidance. If in Nasagra Drishti, one can see only with one eye, then
it is not correct. It may cause eye problems. Also, it should not be practised
wearing spectacles.

References in the ancient texts :

None of the ancient texts mention this drishti. However, while describing certain
asanas, it is clearly stated that the gaze should be fixed at the tip of the nose i.e.
Nasagra Drishti.

The second chapter of Gherandsamhita while describing Padamsan, states that one
should keep Nasagra Drishti.(Gherandsamhita 2:8).

The next shloka while describing Jalandhar Bandh also states that there should be
Nasagra Drishti (Gherandsamhita 2 : 10). Also while describing Simhasan, there is
a reference of Nasagra Drishti (Gherandsamhita 2 : 15). The twenty fifth shloka
describes Gorakshasan, there also it is stated that there should be Nasagra Drishti.
The end of this chapter which describes yogasanas, also refers to Nasagra Drishti
(Gherandsamhita 2 : 45). The fifth chapter of Gherandsamhita describes pranayam,
while practising Nadishuddhi Pranayam, it is stated that there should be Nasagra
Drishti. (Gherandsamhita 5 : 43).

Thus, these types of references are found in the other yoga texts too. They are
generally of this nature only and hence need not be separately considered.

VAMANDHOUTI

Introduction :

It is another easy method of dhouti. The washing up of the entire track starting from the
mouth to the digestive path at the beginning of the small intestines, that is mouth,
esophagus, stomach etc are included in this process. One can wash one's mouth, but in
the daily routine one cannot wash the esophagus or the stomach. The impurities residing
there are carried along with the food particles and are mixed in some proportion with
the blood. This has adverse effects on the body. In the case of some patients, the
stomach wash is effected by introducing rubber tube into the stomach. This process is
done in Yoga without any external instruments, only with the physical movements of the
internal organs in the body. This process of stomach wash is done with the help of dand
(catheter), water or cloth. We will consider the process done with the help of water.

Process :
 Heat pure drinking water till it achieves the
body temperature and put a pinch of salt in it.

 Initially, the proportion of salt can be kept a

little high.

 Start drinking this water sitting at one place.

Generally, nothing is felt till a liter of water is
consumed.

 Keep on drinking the water. Afterwards, the

weight of the water is felt into the stomach,
which gradually causes strain.

 After intake of 1.5 to 2 liters of water, there is a

nauseating feeling. Keep on drinking.

 While drinking the water (salted and heated as

described herein above), it should be drunk sip
by sip consuming it from a glass.

 Ultimately, there is a feeling that no further quantity can be consumed and

there is an intense feeling to vomit.
 Try to consume another glass by keeping the feeling in check with mental
efforts.

 Then stand up with a distance of 1 to 1.5 ft in the legs and bend down
slightly.

 Insert the fore or index finger, middle finger and the small finger of the right
hand into the mouth and press a little at the end of the tongue.

 This aggravates the feeling to vomit.

 The water in the stomach will come out in gushes.

 Try to bring out the entire quantity by inserting fingers into the throat.

 When the entire quantity of water comes out, the nausea stops and the
feeling to vomit vanishes.

 Wash the mouth and perform shavasan.

 Shavasan should be performed for 10 to 15 minutes as per the need and

then one can resume the normal routine.

 After one hour, a drink may be allowed.

Duration :
The feeling to vomit becomes intense within 10 to 15 minutes of the start of
drinking the water. The actual process of vomiting lasts for only 2 to 3 minutes.
That means the entire process of vamandhouti lasts for 15 to 20 minutes. However,
shavasan must be performed as per the need for at least 10 to 15 minutes. This
process is not to be reiterated. It is a one time process at a given time. Also, it is
not to be performed daily. This is to be performed as per the need under proper
guidance. It is said in the texts that the process is to be performed after having
food. However, for learning the process, it should be performed early in the
morning, on empty stomach. After learning the process thoroughly, if it is to be
performed with specific purpose in mind, it may be performed after having food.

Physical Effects :

In this process, the stomach is filled with the water and then the same water is
turned out from the mouth. Hence, the stomach and the esophagus are washed
clean from inside. The impurities are thrown out. In the general digestion process,
when the food and the water are consumed, they travel from the stomach to the
small intestines and then absorbed into the blood. That means, poisonous
substances when swallowed through the mouth or if generated in the stomach due
to some internal problems, travel with the food to the small intestines and are
absorbed into the blood in at least certain proportion. This process helps to bring
out such poisonous materials. Also, the water drunk in the process includes salt.
The osmotic pressure in the stomach is increased due to such water and instead of
such water getting absorbed, the water in the blood gets absorbed into the
stomach. Hence, the poisonous substances on the inner wall or lining of the
stomach are brought into the stomach and thrown out along with the water.

Due to some sort of problem, certain poisonous materials or deformed juices are
generated in the stomach after consumption of food. This hinders proper digestion.
If this process is performed immediately after having food, such poisonous
materials are thrown out of the body and they do not get mixed into the blood. This
vamandhouti process is useful for patients suffering from acidity.

Precaution :

This process cannot be learnt from reading it in a book. It should be learnt under
the guidance of the expert and then may be performed independently when learnt
properly. Also, like asanas and pranayama, this process should not be performed
daily. It should be performed according to the need under the expert guidance.

People suffering from heart trouble, blood pressure - high or low, diseases of the
nervous system, or trouble from ulcers, should not perform the process. It should
be done under expert advice and to the extent prescribed by them.

While performing the process, the same amount of water as consumed should be
thrown out. However, if the exact quantity is not thrown out, there is no need to
get scared. The water then travels across the digestive track and is thrown out of
the body by way of diarrhoea. It does not cause any trouble to the body.

It is necessary to perform shavasan for 10 to 15 minutes. Also, if any food is to be

consumed, it may be taken after 1.5 to 2 hours after the process.

References in the ancient texts :

The first chapter of the Gherandsamhita states that :

Bhojanante pibadwari chakantham puritam sudhih |
Urdhwa drishtim kshanam krutva tatjalam vamayetpunah |
Nityamabhyasyogen kaphapittam niwarayet || G S 1-39

Meaning :

Drink plenty of water after having food and vomit out the entire water after
glancing upwards for a minute. The vamandhouti eliminates kapha and pitta.

Here, the process is to be performed after having food. However, it is not expected
that it is to be performed daily. Also, it states that the process eliminates kapha-
pitta. That means when kapha-pitta are generated in excess and cause some
trouble to the body, then this process should be used to get rid of them. When the
kapha - pitta are in control, then the process need not be performed.

Routine:

 Remain in the Sukhasana or comfortable cross-legged pose.

 Mentally get ready for the exercise.

 Keep the spinal chord and neck straight.

 Stretch forward both the hands to your shoulder level.

 Keep the elbow straight and erect.

 Now form a clenched fist with the right hand, placing the thumb inside.

 Grasp firmly the wrist joint of right hand with the left palm.

 Keep the left thumb on the upper part and the rest four fingers on the lower part.

 Now rotate the clenched fist clockwise and then anti clockwise.

 Repeat this ten times with alternate hands.

 Later simultaneously rotate both the hands in circular motion without any grip.

 Do not allow the elbows to bend.

 Repeat this also ten times.

 Finally get back in the Sukhasana pose when the exercise is over.

 Keep your eyes closed and concentrate on the breathing pattern.

 Relax and place the palms on your knees.

 Breath normally.

Benefits:

 Quite beneficial for gout or arthritis patients.

 Relieve the tension of prolonged writing or typing.

 Useful for a badminton player or a computer worker