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 practiced for 3 to 4 times at a stretch. However, it is not advisable to practise it further.
 

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.

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

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 practiced by all without such difficulties and it is easier and useful to practice 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 practicing 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 practiced daily. Once learnt, it should be used as per the need.

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.

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.