Pānchakosha (The Five Sheaths)

The human individual is comprised of certain layers or sheaths. The outermost sheath is
the annamaya kosha (अन्नमय कोष), or the physical body, which is sustained and nourished
by our food. The next layer, internal to the physical body, is the pranamaya kosha (प्राणमय
कोष), or the vital body, which is maintained by the water that we drink. The vital body, or the
mental body called manomaya kosha (मनोमय कोष), is located inner to the pranamaya
kosha and is sustained by the subtle elements of the diet we take. Internal to the mind is
the buddhi (बुद्धि) or understanding, the highly purified form of thought. Internal to the
intellect is the last kosha, or sheath, called the causal body—through which we experience a kind
of bliss when we are fast asleep.

Definition - What does Pancha Kosha mean?

 Derived from the Sanskrit terms pancha, meaning "five" and kosha meaning
"sheath" pancha kosha refers to the concept in yoga philosophy that there are five layers
of awareness through which all experience is filtered.
 At the center of these five layers is atman, otherwise known as the true self. An
individual’s unique perspective of reality is believed to come from identification with
each of the five koshas, and the path of yoga can help to heighten understanding and
awareness of these sheaths.
 Since these layers encompass all aspects of existence, from gross to transcendental,
pancha kosha also provides a model through which physical, psychological and energetic
imbalances can be addressed.
 Wellbeing is said to arise when all five sheaths are integrated and balanced, a state in
which the veil of maya (illusion) is lifted and any sense of separation between atman
and brahman (universal consciousness) is dissolved.

Yogapedia explains Pancha Kosha

The concept of pancha kosha originated from Taittiriya Upanishad, a Vedic era Sanskrit text
embedded within the Yajurveda. The classical Upanishads were concerned with addressing the
nature of the self and one's relationship to the universe, and pancha kosha is thought to be one of
the earliest conceptualizations of the human being.
The description of pancha kosha in Taittiriya Upanishad is highly symbolic; the fuller exposition
as taught in the yoga tradition comes from later Vedantic texts such as
Sankara’s Vivekacudamani or Vedantasara of Sadananda.
Central to Vedantic philosophy, the concepts of brahman and atman had a key influence on the
development of the kosha model. A gradual process of moving inward through the five sheaths
and resolving imbalances is believed to reveal a true understanding of the nature of the self as
one with universal consciousness.

These five Koshas are:

 ANNAMAYA KOSHA - the Body of Nourishment - Physical Body
 PRĀNAMAYA KOSHA - the Energy Body - Astral Body
 MANOMAYA KOSHA - the Mental Body - Astral Body
 VIGYĀNAMAYA KOSHA - the Intellectual Body - Astral Body
 ĀNANDAMAYA KOSHA - the Body of Joy - Causal Body

Our KARMAS (actions) and SAMSKĀRAS (memories and experiences) are stored in the
Koshas. They form the partitions between the individual soul and the universal Self. Liberation –
MOKSHA – therefore means to release the Ātmā from the limitations of the Koshas. In order to
become one with something we must develop the same qualities as that with which we wish to
unite. Until we have released ourselves from the Koshas, while we still hang onto our personal
ego and continue to identify with the little “i”, we cannot become one with the Infinite.

On the other hand, however, all five Koshas are indispensable for our existence on the earthly
plane. Without them we cannot exist here. To surmount and detach from the Koshas is primarily
an extensive process of mental purification and development. When there are no more
impurities, no more “shadows” remaining, then at the end of our life the astral body also
dissolves and our soul’s spark unites with the infinite, divine light.

ANNAMAYA KOSHA is the physical body. It is influenced by the food we eat as well as by
our environment and society. Therefore the Yoga teachings emphasise how important positive
and beneficial human interactions, as well as a healthy, sattvic diet, are for our physical and
mental development. The consumption of meat, alcohol and drugs weakens our vitality and fills
us with negative vibrations. A wholesome, lacto-vegetarian diet, however, provides nourishment
for the body in an optimal way.

PRĀNAMAYA KOSHA is the subtle sheath of cosmic energy that penetrates and surrounds the
physical body. It forms our “aura”, the radiance that emanates from us. PRĀNA is the subtle
 “nourishment” that is as necessary to life as food and drink. With each breath we not only absorb
oxygen, but also Prāna. All foods not only supply us with nutrients, but also with Prāna. The
quality of our Prāna is decisively affected by external influences as well as by our own thoughts
and emotions, and impacts upon the other Koshas.

MANOMAYA KOSHA, the mental energy sheath, is even more extensive and powerful than
the Prānamaya Kosha. Its scope is infinite. The mind and thoughts can reach anywhere without
any loss of time. Therefore, it is very difficult to control the thoughts.

Vedanta philosophy coined the saying:

MANO MĀTRA JAGAT – “The whole world exists in your mind.”

Innumerable levels and worlds exist in the mind of each individual. Every thought, every idea
and every feeling forms a separate world for itself.

Only through controlling the mind can we gain control over our destiny! The best method of
mastering the mind is to foster good thoughts and qualities. Following the rules of YAMA and
NIYAMA , understanding, giving, praying and practising Mantra purify our karmic phänomen.

VIGYĀNAMAYA KOSHA is the intellectual body. It can also be positively or negatively

orientated. This depends on the society we keep, together with the sensory impressions that we
absorb from our environment. It is formed by the experiences, upbringing and education in this
lifetime, and represents the sum total of all of these. The intellect, though, is not always our best
adviser. All too often it is deaf to the truth and judges egoistically in line with our desires.

The intellect can be a very useful tool, but it can also be a great hindrance. That is why we
should always employ both BUDDHI (reason) and VIVEKA (correct discrimination).

ĀNANDAMAYA KOSHA is the “body of bliss”. It is the subtlest of the five sheaths and the
most difficult to overcome. This is because the aspiration for the fulfilment of our desires and for
comfort and pleasure is a powerful motivator and a decisive power within us.

There are two types of joy:

 the transitory, limited elation, and

 the eternal, unlimited feeling of supreme joy.

The first depends on certain conditions, the fulfilment of our desires and other favourable
circumstances, whereas the latter is unconditional, and is totally independent of external
conditions. Lasting contentment and MAHĀ ĀNANDA (infinite bliss) are bestowed upon us
only in union with the Self; all other joys are limited and transitory. Only through GYĀNA
(wisdom) can we free ourselves from the Ānandamāya Kosha. BHAKTI (devotion to God) takes
us close to this goal; but the final step can only be mastered through the knowledge of the truth.
Only then can we finally attain MOKSHA (liberation).
The five bodies that encase the Jīvātmā can be compared with the skin of an onion - the
“essence” of the onion being neither chemically nor physically derived from its skin. It is the
same with our identity. When we observe our body we say: “This is my body; this is my arm and
my leg, my head ……” When we go a little deeper within ourselves, we recognise our thoughts
and feelings. And we still say: “These are my thoughts, experiences....”, and so forth. This
actually means that everything belongs to us, but is not identical to us. The “Self” is apparently
something else. The body, thoughts, emotions and intellectual knowledge are merely skins that
cover the nucleus of our existence. We can only experience this when we go deeply within
ourselves and penetrate the numerous layers that cover it.

SHATCHAKRA

Meaning of Chakra: Chakra in Sanskrit means wheel. In literary text, Chakra means “Wheels
of light.” Wheel has been an essential part and witness of human evolution through ages. These
are the center of energy that are located throughout the body and provide a passage for energy to
enter and exit our body and help to regulate all type of energy flow, i.e. physical, mental,
emotional and spiritual. Anatomically, these Chakra may represent the nerve plexuses which is
having different functions according to their area of supply. These plexuses are in the form of
spokes around wheel. Life is dependent on the energy which we derive from various things. Life
is energy by itself. All the physical and mental activities of the body are run by energy. This
energy is derived from imaginary wheels which are the transmitters of energy. These wheels of
energy which are in continuous spinning in our Aura, parallel to our spine, right from the bottom
of our tailbone, to a few inches above the crown of our head are called Chakras.

Number of Chakras: Chakras are wondrous wheels of light and color. They have color and emit
light. This color and light form our Aura. The wheels comprising of Chakras keep shimmering,
turning and vibrating, feeding and reflecting our subtle life energies. Knowledge of Chakras and
methods on working and balancing them helps us to heal our lives and fulfill true potential, while
helping to balance our energies and trimming our physical, mental and emotional health.
Classical Chakras are six in number. They are called Shat – Chakras. These Chakras are placed
at regular intervals, one above the other, each Chakra interspersed with some space, in front of
our spine. There is also a 7th Chakra. It is placed above the line of the body and is placed right
on top of the crown of our head, a few inches over the crown. This Chakra is communicates with
6 other Chakras which are parallel to the spine.

Balancing the Chakras: Balancing of the Chakras is a combination of various methods

including visualization techniques, breathing techniques, chanting, quietening and stimulating
fragrances, use of essential oils, exercising and meditating over the Chakras, color, sound and
light therapy using the colors and sounds which heal the Chakras and bring about their balance
etc. imbalances of Chakras can lead to imbalance of energies in the body at various levels of
Chakras. This will lead to many physical and mental disorders. One or more of the Chakras can
be disturbed or imbalanced at a time or the balance of one Chakra can cause imbalance of other
Chakras too.
Root Chakra (Muladhara): The first of the 7 chakras, the root chakra, is center is found at
the pelvic floor. It is our tap root and our connection to the Earth. It keeps us grounded into
embodied reality, physically strong and secure. It holds our instinctual urges around food, sleep,
sex, and survival. It is also the realm of our avoidances and fears. Importantly muladhara holds
our most powerful latent potential (Kundalini Shakti). Through yoga and meditation, we begin to
breathe life into the sleeping power that sits in our root. Asanas such as Warrior stances, hip-
openers, Chair Pose, deep lunges, and squats helps bring our awareness to this center.

Pelvic Chakra (Svadishthana): This chakra is held in our sacrum. It is our water center, home
of the reproductive organs and our desires. When our consciousness moves freely through this
area, we access our potential for self-healing and sensual pleasure. When this chakra remains
asleep to our consciousness, we may be ruled by our attachments. Similar to the root chakra,
asanas such as forward bends, hip-openers, deep lunges, and squats helps us bring our awareness
to this center.

Navel Chakra (Manipura): Located at the navel, the third of the 7 chakras, the navel chakra, is
associated with the digestive system, the element of fire, and individual power and purpose.
Think of manipura as your body’s energy power-house, as it holds a vast amount of our physical
vitality. When consciousness moves freely in this center, we are empowered by the energy of
transformation. When this area is blocked, we may experience imbalances associated with
aggressive ambition, heightened ego, and the pursuit of personal power. Twists are the asanas
par excellence for purifying and healing manipura.

Heart Chakra (Anahata): At the center of the chest, the heart chakra is said, in the Himalayan
Tantric tradition, to be the most powerful center of all, the very “seat of the soul.” Associated
with the lungs and the element of air, we can imagine the heart as the meeting ground for the vast
spectrum of our human emotional experience. The heart has the capacity to radiate the highest
aspects of the human being: compassion, unconditional love and total faith in the Divine. But it
also has the capacity to radiate our deepest feelings of insecurity, disappointment, loneliness and
despair. To bring more light into the chakra of the heart, work with pranayama, heart-centric
meditation, and heart-felt prayer. Backbends will also help open the energetic centers of the
heart.

Throat Chakra (Vishuddhi): The fifth of the 7 chakras, vishuddhi chakra is associated with the
element of ether. It is the energetic home of speech and hearing, and the endocrine glands that
control metabolism. On a spiritual level, this chakra is all about expanding our conversation to
the Divine. To heal and purify the throat, we can work with chant, Jalandhara Bandha, as well as
asanas such as Plow, Camel, Shoulderstand, and Fish Pose.
Third-Eye Chakra (Ajna): The ajna chakra, or “command center,” is located eyebrow level
mid-brain. It is the meeting point between two important energetic streams in the body, the ida
and pingala nadis, and the place where the mind and the body converge. Physically, it is
connected to the pituitary gland, growth, and development. When relaxed consciousness flows
here, we have more intuition, inner-knowing, and a feeling that we are much more than a
physical body. To heal and purify this center, we can practice alternate nostril breathing (nadi
shodhana) and meditations focused on this center.

Crown Center (Sahasrara): The last of the 7 chakras, the crown chakra, is what links us to
everything that is beyond our individual ego. It is everything that lies beyond our linear intellect
and personal needs, preferences and emotional experiences. It is the gateway and source point
into enlightenment.

Importance and Benefits of The Chakras: The Chakra balancing and healing helps in treating
many diseases related to body and mind. Effective blending of disease modifying medicines and
dietic and lifestyle changes is essential. Chakra healing can thus help as an individual therapy
and also as combined therapy. Chakra healing and balancing helps in creating energy in the
body. Chakra balancing helps in nullifying the negative energies and building up positive
energies in the body and mind Chakra balancing helps in keeping us strong, focussed, oriented,
healthy and immune. Chakra balancing helps in balancing the glandular functions and hormone
imbalances which are main causes for many diseases.

YOGIC PRINCIPLES OF HEALTHY LIVING

Lifestyle of a person is decided by the environment, surroundings, family, culture, eating habits,
education, financial condition and day-to-day activities. A person is considered to be healthy
when he is completely satisfied, has growth potential, joy of living and developing harmony
among all layers of life (annamaya kosha, pranamaya kosha, manomaya kosha, vijnanmaya
kosha and anandmaya kosha). Healthy living means how one lives, works, enjoys, and spends
his/her time more constructively, happily and positively or deals with situations of life in a
manner which does not interfere with normal functions of life. Though, the concept of healthy
living has been described in various texts like Vedas, Upanishadas, Yoga Sutra, Hatha Yoga etc.
Ashtanga yoga of Patanjali described in Yoga Sutra provides solid techniques to attain holistic
health – physical, mental, social, emotional and spiritual. The Ashtanga Yoga is divided into
eight steps or limbs in which first five steps – yama, niyama, asana, pranayama, pratyahara – are
the part of Bahiranga Yoga; and last three limbs – dharana, dhyana and Samadhi – are the part of
Antaranga Yoga. All the texts explaining the yogic principles for healthy living are stressing on
almost the same principles. Goal decides how the yoga will be practiced. These principles are
often considered as pillars of yoga which are applicable even today. The yogic principles of
healthy living have been categorised as:

Ahara (Food): It is related to one’s eating habits. In yogic practice, the ideal food is called
‘mitahara’ which refers to proper quality, proper quantity and proper mental set-up. It has been
described in Hatha yoga pradipika in a shloka. Mitahara is defined as agreeable and sweet food
leaving one fourth of the stomach free and eaten as an offering to please Shiva (God). This
shloka explains that the stomach should never be completely filled with food. Rather, the one
fourth part of stomach should be kept empty and that part of food should be offered to the lord
Shiva. Food should be taken with a sense of dharma (duty), jnana (knowledge) and vairagya
(detachment). According to Yogic scriptures, there are three types of foods that we eat, which are
explained below:
 Sattavic: This food is easily digestible. This is naturally grown, easy to digest and gives energy.
The sattavic food includes milk, milk products such as curd, cheese etc. fruits, dried fruits,
vegetables of the season, cereals, sprouts, pulses, honey, jaggery, sugarcane, natural and
unprocessed sugar and oil.
 Rajasic: The food is essential for physically active people and is heavy to digest. This is food
that is fresh but heavy. It includes non-vegetarian food like meat, fish, eggs, and chicken, all
whole pulses and dals (not sprouted), hot spices like chillies, pepper, and all vegetables including
onion and garlic. The rajasic diet is also cooked fresh and is nutritious. When taken in excess,
such foods can cause hyperactivity, restlessness, anger, irritability, and sleeplessness. They also
increase the level of toxins in the blood.
 Tamasic: These are nerve stimulating. They are usually unnatural in state. Stale, frozen, canned
foods; bakery products of refined flour such as cake, pastries; chocolates, soft drinks, tea, coffee,
wines and liquor, tobacco etc. fall under this category. This type of food disturbs the balance of
nerves. One should always eat for survival and for that purpose three-fourth stomach part filled
with food is sufficient. Over eating leads to over burdening the digestive system and ultimately
decreases its working efficiency. Besides, locally grown (natively) food should be eaten.

Yogic approach puts emphasis on how and when to eat. One should never drink water with food.
A person should never eat when agitated, disturbed, stressed or worried. This is the reason why
yoga puts stress on proper mental set-up for food intake. The timings for taking meals also
should be fixed as far as possible. It can be four times a day with a gap of four hours between
two meals. The timings can be adjusted depending upon the need and requirement of the person.

Vihara (Recreation): It refers to such activities that are joyful, relaxing and creative in nature.
These are the recreational activities one involves in spare time. This principle of healthy living
gives immense importance to such activities. These may include painting, dancing, pottery,
drawing, singing, gardening or playing. The activity should be based on the interest of the
individual. Then only a person can enjoy it fully. A person should be encouraged to perform
creative activities like drawing, painting, singing or any other activity which would help in
regulating and controlling the emotions in the long-run. A person must learn the art of conscious
relaxation and should discipline himself/herself. The relaxation includes sleep also. Sleep is a
conscious relaxation. Mind should be calm and quiet for a good sleep.

Achara (Conduct): These include the right habits, right attitude and behaviour with oneself and
others. The yogic life style expects that a person would develop good habits and exercise self-
discipline and self control in his life. It has been seen that most of the times external difficulties
are caused by the inappropriate action in life and can be fixed only with his good conduct. Yama
and niyama are the systematic procedures that can improve one’s personal and social conduct.
This principle says that an individual need to be disciplined to self and the society to lead a
happy life. This procedure makes a person well-organised. Once these two parts of Ashtanga
yoga are internalised, a person can lead a happy life.

Vichara (Thinking): In this principle, emphasis is laid on the importance of thinking. We have
heard a lot about the value of positive thinking. As per yogic practices, our way of thinking is
very important in achieving happiness in our lives. Our thoughts are very powerful. As per the
law of attraction, whatever is happening in present with us is because we have thought about it,
consciously or subconsciously, in past. And whatever we are thinking now, will decide our
future. Everything happens with us, whether good or bad, is because of our mental set of attitude.
We create our own world, good or bad, by means of our own thought process. In order to lead a
happy life, one’s thoughts should be disciplined, proper and channelised in the right direction.
For this, things should be seen in the right perspective and integrated accordingly. A right
perspective brings clarity and positivity in thoughts which brings optimism and courage to face
the problems and the individual thus does not get unreasonably frightened and disturbed. Yogic
exercises help in controlling the vrittis (modification of thoughts) of the mind and thereby giving
positive direction to the negative thoughts. The seventh limb of Ashtanga yoga which is Dhyana,
when practiced, helps in control of mental aspects of life.

Vyavahara (Behaviour): Vyayahara is considered as our conduct towards others. Yoga, in

various texts, has prescribed how to behave with others. In this context, Karma yoga (of the
Bhagavad Gita) and Kriyayoga (of Maharishi Patanjali) are very relevant. The Bhagavad Gita
propounds that actions must be performed with a series of detachment and duty. Patanjali
emphasises on tapa, swadhyaya and ishwarpranidhana. There should be regularity and
detachment while doing the things in day-to-day life. The person’s behaviour or practical life or
action is the result of his internal thoughts. The person should make friends with happy people;
behave compassionately with sad or unhappy people; be happy with the virtuous people and
show indifference towards the evil persons.

YOGA AND HEALTH

The healthy life can be considered as a by product of practicing yogic techniques since it has
been observed that yogic practitioners are physically and mentally healthier and have better
coping skills to stressors than the normal population. Knowledge of inexpensive, effective and
easily administrable yogic techniques by health professionals will go on a long way in helping us
achieve the goal of perfect well-being.

Asanas (postures) and kriyas (cleansing techniques) improve the physical component of our
health.

Dhyana (meditation) and Dharana (concentration) improve our mental health.

Yama (discipline) and Niyama (observance) are universal rules of morality and social conduct
laid down by sage Patanjali. They are similar to modern principles of public health and
community medicine.

The practices of pranayama (breath regulation) and pratyahara (withdrawal of senses) improve
our emotional health.
While samadhi (surrender to the almighty), encourages the development of spiritual health in an
individual.
Asana: The term Asana means a particular sitting posture, which is comfortable and which could
be maintained steadily for long time. Asana gives stability and comfort, both at physical and
mental level. Asana may broadly be classified into three categories:
(a) Cultural or Corrective Asana : Cultural Asanas are those Asanas that work through and on the
spine and visceral organs and also that work through the skeletal muscles, ligaments and joints.
(b) Meditative Asana: Meditative Asanas are those Asanas which are used for higher practices in
yoga. Examples related to meditative Asanas are padmasana, Swastikasana, Sukhasana and
Siddhasana.
(c) Relaxative Asana : Relaxative Asanas are those which helps in removing the stress and
tension and helps in bringing about physical as well as mental relaxation.
Guidelines for the Practice of Asanas
• The Asanas are practised in the sequence of standing, sitting, prone-lying and supine-lying
position.
• Asanas must not be practised in haste or by applying any sort of undue force and under an
urgency. Jerks should be avoided.
• Asanas should be performed with body and breath awareness. There should be coordination
between breath and movement of body-parts.
• As a general rule, inhale while raising any part of the body and exhale when bending down.
Pranayama: Pranayama consists of the breathing techniques which are related to the control of
breath or respiratory process. It involves a conscious manipulation of our breathing pattern.
Through pranayama, an individual works with her/his respiratory, cardiovascular and the nervous
system which bring about emotional stability and peace of mind. It is practiced for stress
management, for good physical and mental health and to live in a more meaningful ways.
Pranayama is the control of prana through the breath. These techniques rely on breathing through
the nostrils. If practiced correctly under the right supervision prananyama brings harmony
between the body, mind and spirit, making one physically, mentally and spiritually strong.

Guidelines for the Practice of Pranayama

•Pranayama should be done preferably after the practice of asanas.
• Breathing in pranayama should be done through the nose only except sheetali and sheetkari.
• During pranayama, there should not be strain in facial muscles, eyes, ears, neck, shoulders or
any other part of the body.
• During pranayama, eyes should remain closed.
• In the beginning, one should be aware about the natural flow of the breathing. Make inhalation
and exhalation prolonged in a gradual manner.
• While observing breathing, attend to your abdominal movement which bulges a bit during
inhalation and goes in a bit during exhalation.

Benefits of performing Asanas and Pranayamas

Yogic Practices in the form of Asanas and Pranayams helps in the overall development of an
individual. As we all know that a healthy mind resides in a healthy body, which in turn helps an
individual to remain happy, cheerful, vibrant and positive. Benefits of Yogic Practices helps in
the following ways:
 Physical Development: Physical development is related to the growth and development of our
body. It means that all organs and systems of our body should be properly developed. Yogic
practices like asana, pranayama, and bandha play a beneficial role in physical development of
children. There is a series of asanas and pranayamas which help to improve the functioning of
the body.
 Emotional Development: Yogic practices are effective for development of emotional
dimension related to our feelings, attitudes and emotions. Yoga plays a crucial role in
development of positive emotions. It brings emotional stability. It helps to control negative
emotions and brings in the positive thoughts. Yogic practices such as yama, niyama, asana,
pranayama, pratyahara and meditation help in emotional management.
 Intellectual Development: The intellectual development is related to the development of our
mental abilities and processes such as critical thinking, memory, perception, decision making,
imagination, creativity, etc. Yogic practices such as asana, pranayama, dharana, dhyana
(meditation) help to develop concentration, memory and thereby help in intellectual
development.
 Social Development: Yogic practices helps in building strong social contact with others in the
form of respect for others, listening carefully to other persons, being interested in them, and
voicing your thoughts and feelings politely, honestly and clearly so that you can be easily heard
and understood.
 Spiritual Development: Spiritual development is related to the development of values. Proper
development of this dimension helps the person to realise one's true identity. Yama and niyama
help to develop our moral values while pranayama, and meditation help us to realise our true
self.

Shatkarma are cleansing techniques (shuddhi kriyas). They are recommended to be done to
prepare the body for yoga practices. They are named shat karma because they are six (shat in
Sanskrit) in number. These techniques are done to clean ingestion, digestion and excretory
system of our body. These systems mean eyes, respiratory system, digestive system & excretory
system. Just like when we take bath, we remove dead skin cells and other pollutants from our
skin, shat karma works on cleaning inside of our body. In yogic view, the process of shat karma
is done to remove unnecessary particulates from our body and make it light& energetic.
Moreover, when our body is light help to practice asana and pranaya main the better way, making
them more effective.
1. Dhauti-cleansing of Digestive Track: Dhauti is the first Shat karma that literally
translates as ‘washing‘. In this kriya, different techniques are used to flush out toxic &
undigested food particles from internal organs.
2. Basti–Cleansing of Large Intestine: Basti is second in these quence of shatkarma that
treats almost 50% of abdominal diseases. It directly works on the purification of the
central organ of the body called colon (largeintestine) that nourishes almost all tissues of
body. Basti purifies the whole colon system to the rectum(attached to the anus).The
colon is a long tube-like organ in the lower belly that removes water from digested food
and is mostly disturbed by solid waste(feces).
3. SutraNeti– In this neti, a rubber thread (sutra) issued to massage the nasal path ways in
such a manner that it opens any blockages present in nostrils
4. Nauli–Cleansing of Abdominal Organs: In Nauli Shatkarma, the movement of the
lower abdominal muscle isensured that stimulate the digestive fire. It is a necessary
 yogic kriya that maintains move mentinall muscles of the body. Like flowing water is
assign of its purity, in the same way, Nauli practice purifies the liver, spleen, urinary
bladder, pancreas, gallbladder, and the intestines by its massaging effect. When all these
internal organs regularly movements, the practitioner’s digestion system and appetite
improve.
5. Trataka–Cleansing of Eyes: Trataka Shat karma is an eye exercise that involves steady
and continuous gazing of eyes at any reference point. The reference point in the trataka
practice could be any external object. The most common object used in Trataka for
reference point is an Illuminated Candle. Among 6 shat karma, trataka is known for its
simple procedure. Consistent & correct practice of trataka increases concentration
power and purifies the mind from fluctuated thought patterns.
6. Kapalbhati–Cleansing of Frontal Lobes: It is also called bhal bhati. Kapal means
forehead, bhal means forehead. The literal meaning of bhati means bellows. Practising
them eliminates phlegm and mucus from the body.

BANDHA
A bandha (sanskrit: बंध) is a kriyā in hatha yoga, it is a type of internal mudra described as a
"frame lock".(5-6) Bandha literally means bond, fetter, or "catching hold of". Maha bandha ("the
high-quality lock") combines all the different three bandhas, namely
 Mula bandha is a contraction of the perineum
 Uddiyana bandha, is a contraction of the abdomen into the rib cage
 Jalandhara bandha is tucking the chin near the chest

Benefits of Bandhas
 Turns on all the organs of the vicinity, where bandha is implemented.
 The concept of this yogic art effects into the activation and involvement of muscle fibers in
regions of the body in which there are knots and rigidness. This technique of muscular
stimulation facilitates in firming the sagging beneath skin tissues, and lifts the drooping physical
systems against the pressure of gravity
 Bandhas able to control and strengthens our emotions.
 Keeps the spine wholesome and effective.
 Strengthens the autonomic nervous system and parasympathetic anxious gadget
 Facilitates in the process of kundalini awakening
 Stimulates mooladhara (root), manipura (coronary heart), and vishuddhi (throat) chakra.
 It helps to purify the body and mind.
 Yoga exercise helps within the proper functioning of thyroid, pancreas, and comparable
different important glandular system of the body. Jalandhara bandha, for example, balances the
thyroid gland and thereby benefitting the digestion, increase, and weight management issues (16
&17).
MUDRA
А mudrā (muːˈdry; "seal", "mark", or "action") is а symbolic or ritual gesture practiced by the
hands, often used in spiritual purpose of Hinduism and Buddhism. It is in the spiritual gesture
that one can found and find the Buddha (in yoga and spiritual рrасtiсes of Religious Indian and
traditions such as Dharma and Taoism mudras have been used for thousands of years to assist in
meditation and/or healing. Most mudras are performed with the upper extremities and often in
combination with movements of the wrists, elbows, and shoulders; some involve the entire body.
Hundreds of mudras are used in the ceremonies, dance, and sculpture and painting iconography
(i.e. representations of Buddha). Mudrа is а yоgiс hаnd gesture that guides the energy flow to
sрeсifiс аreаs of the brain.. In the view of Ayurveda , disease is the result of an imbalance in our
body’s five key elements these are space, air, fire, water and earth. Each of these has played a
specific role within the body and represented by the five fingers, as follows:
 The thumb – the symbol of fire
 The forefinger – the symbol of wind
 The middle finger – the symbol of ether (or space)
 The ring finger – the symbol of earth
 The little finger – the symbol of water
The fingers essentially act as electrical circuits and the use of mudras adjust the flow of energy
which remodeling the various elements and accelerates healing

Gyan mudra : It is also known as the mudra of knowledge and wisdom. It improves the mind
concentration during meditation and forms a vital role in pranayama. The consistent practice of
this mudra enhances brain activity. The hands are placed in the knees facing upward, the tip of
the thumb finger touches the tip of the index finger. It relieves from stress, anxiety, depression,
and tension. Gives better sleep and improves the blood circulation in the nervous system and
pituitary gland.

Vayu mudra : It is associated with the air element in the body. It is specifically applicable for
those having an imbalance of air element in the body. It reduces the effect of excess gas in the
stomach. This mudra was found to be efficient for those having intensified vata. It relieves the
knee and joint pain, relief in the case of spastic paralysis and Parkinson’s disease, alleviates the
gas problems in the stomach.
Varuna mudra : It is associated with the water element in the body. It improves blood
circulation in the body. This mudra is beneficial for dry mouth, dry eyes, dry skin, and dry hair,
as well as a loss of taste and other tongue disorders. It cures skin problems, continuous practice
of this mudra aids in the maintenance of cholesterol levels in the body.

Surya mudra: It is associated with the heat element in the body. It aids in the dissolving of extra
fat and helps to control obesity. This mudra improves metabolism, promoting, weight loss, helps
in treating the flu, strengthen the eyes and improves vision. It lowers the high LDL cholesterol,
minimizes stress and tension, advances metabolic activities in the body, and improves the
functioning of the thyroid gland. Hypothyroidism causes obesity, which in turn affects the
functioning of the heart.

Prithvi mudra: It is associated with the earth element and has its link with the mooladhara
chakra. This mudra is done along with the mediation and is associated with a positive impact on
the skin, hair, and bones of the body. It is efficient for improving stamina, good for chronic
fatigue and Osteoarthritis.
Apana mudra: Human health and wellness are dependent on the rapid removal of systemic
waste before it turns toxic. It is also called the mudra of digestion and plays a vital role in the
regulation of the excretory system. It regulates diabetes and aids in curing menstrual problems,
eliminates the disease related to indigestion such as constipation, piles, vomiting, etc. Good for
heart ailments and can be used by those complaining of chest pain due to cardiac malfunction.
Useful for pregnant ladies during the 9th month or delayed delivery; it can help in smooth and
easy childbirth.

Shunya mudra : It is a simple yoga gesture designed to decrease the space element (akasha) in
the body. It can be practiced while seated standing or even walking, as long as the body is
relaxed and the posture is symmetrical. It cures ear diseases, strengthens muscles, well for the
functioning of heart and thyroid gland.