Author Archives: Dr. Vaidya Karanvir Singh

NATURAL BREATHING

This is a technique which familiarize practitioners to their own respiratory system and breathing patterns. It is very soothing and may be practiced at any time. Awareness of the breathing process is itself enough to slow down the respiratory rate and establish a more relaxed rhythm.

Natural breathing

Sit in a comfortable meditative posture and relax the whole body. Notice the natural and spontaneous breathing process. Develop complete awareness of the rhythmic flow of the breath. Feel and observe the breath flowing in and out of the nose. Do not control the breath forcefully. Observe that the breath is cool as it enters the nostrils and warm as it flows out. Notice this with the attitude of a detached witness. Observe the breath flowing in and out at the back of the mouth above the throat. Bring the perception down to the region of the throat and feel the breath flowing in the throat. Bring the attention down to the region of the chest and feel the breath flowing in the trachea and bronchial tubes. Next, notice the breath flowing in the lungs. Be attentive of the lungs expanding and relaxing. Transfer the attention to the rib cage and observe the expansion and relaxation of this area. Bring the perception down to the abdomen. Notice the abdomen move upward on inhalation .Finally, become perceptive of the whole breathing process from the nostrils to the abdomen and continue observing it for some time. Bring the perception back to observing the physical body as one unit and open the eyes.

ABDOMINAL BREATHING

Abdominal or diaphragmatic breathing is practiced by improving the action of the diaphragm and minimizing the action of the rib cage. The diaphragm is a domed sheet of muscle that divides the lungs from the abdominal cavity and, when functioning correctly, enhances the most efficient type of breathing. Reactivity to the muscle itself, however, will come with the practice. During inhalation the diaphragm moves downward, shove the abdominal contents downward and outward. When breathing out the diaphragm moves upward and the abdominal contents move inward.

Movement of the diaphragm indicates that the lower lobes of the lungs are being utilized. The correct use of the diaphragm causes equal expansion of the alveoli, improves lymphatic drainage from basal parts of the lungs, and massages the liver, stomach, small and large intestines and other organs that lie exactly beneath it, exerts effect on the cardiac functions and improves oxygenation of the blood. Abdominal breathing is the most natural and efficient method to breathe. Because of poor posture, restrictive clothing, tension and lack of training, however, it is often forgotten. Once this practice again becomes a part of daily life and correct breathing is reserved, there will be significant improvement in the state of physical and mental wellbeing.

Abdominal (or diaphragmatic) breathing

Lie in shavasana and relax the entire body. Observe the breath and don’t control it. Let it be entirely natural. Continue noticing the natural breath for some time. Place the right hand on the abdomen just above the umbilicus and the left hand over the chest. The right hand will move up with breathing in and down with breathing out.

There should be no strain in the abdomen. Do not try to force the movement in any way. Try not to expand the chest or move shoulder. Observe the abdomen expanding and contracting. Continue breathing gently and deeply. Inhale while expanding the abdomen as much as possible, without expansion of the rib cage. At the end of the inhalation the diaphragm will be compressing the abdomen and the umbilicus will be at its highest point. On breathing out the diaphragm moves upward and the abdomen moves downward. At the end of the exhalation the abdomen will be squeezed and the navel compressed towards the spine. Continue for a few minutes.

THORACIC BREATHING

Thoracic breathing use the middle lobes of the lungs by expanding and contracting the rib cage. It spends more energy than abdominal breathing for the same quantity of air exchange. It is often affiliated with physical exercise and exertion, when it helps the body to obtain more oxygen. However, the tendency in many people is to resume this type of breathing long after the stressful situation has passed, creating bad breathing habits and sustained tension.

Thoracic breathing

Sit in a meditation posture or lie in shavasana and relax the entire body. Maintain unbroken alertness of the natural breath for some time, emphasizing on the sides of the chest. Stop any further use of the diaphragm and start to inhale by gently expanding the rib cage. Observe the movement of the individual ribs outward and upward, and be attentive of this expansion drawing air into the lungs. Unravel the chest as much as possible. Breathe out by relaxing the chest muscles. Feel the rib cage contracting and forcefully push the air out of the lungs. Breathe gently and deeply through the chest with complete awareness. Do not use the diaphragm. Resume the thoracic breathing for a few minutes, pausing after each inhalation and exhalation.

CLAVICULAR BREATHING

Clavicular breathing is the last stage of total rib cage expansion. It happens after the thoracic inhalation has been completed. To absorb a little more air into the lungs, the upper ribs and the collar bone are pulled upwards by the muscles of the neck, sternum and throat. This needs maximum expansion on inhalation and only the upper lobes of the lungs are being ventilated. In regular life, clavicular breathing is only used under conditions of extreme physical exertion and when patient is suffering from obstructive airway diseases such as asthma.

Clavicular breathing

Lie in shavasana and relax the entire body. Practice thoracic breathing for a few minutes. Inhale, expand the rib cage fully. When the ribs are fully expanded, inhale a little more until expansion is felt in the upper portion of the lungs around the lower region of the neck. Collar bones and shoulders should also move up slightly. Exhale gently, first relaxing the lower neck and upper chest, then relax the rest of the rib cage back to its beginning position.

YOGIC BREATHING

Yogic breathing composed of previous three techniques. It is used to raise inhalation and exhalation capability. Its purpose is to improve control of the breath, correct bad breathing habits and increase oxygen intake. It may be performed at any time and is especially useful in situations of high stress, anxiety or anger for calming the nerves. 

Yogic breathing

Sit in a meditation posture or lie in shavasana and relax the complete body. Inhale gently and deeply, allow the abdomen to expand fully. Try to breathe so slowly that little or no sound of the breath can be audible. Observe the air reaching up to the base of the lungs.

At the end of abdominal expansion, begin to expand the chest outward and upward. When the ribs are completely expanded, breathe in a little bit more until expansion is felt in the upper portion of the lungs around the lowest region of the neck. The shoulders and collar bone should also lift up slightly. Some strain will be felt in the neck muscles. The rest of the body should be relaxed. Observe the air filling the upper lobes of the lungs.

This completes one inhalation. The entire process should be one continuous movement, every phase of breathing merging into the next without any exact transition point. There should be no jerks or

unnecessary stress. Now begin to exhale. First, relieve the lower neck and upper chest, then support the chest to contract downward and then inward. Next, allow the diaphragm to shove upward and toward the chest. Without straining, try to empty the lungs as much as possible by drawing up the abdominal wall as near as possible to the spine. The entire movement should be harmonious, peacefully and flowing. Retain the breath for a few seconds at the end of exhalation. This will completes one round of yogic breathing. At first perform 5 to 10 rounds and gradually increase to 10 minutes daily.

Pranayama is specifically defined as breath control. Although this interpretation may seem right in view of the practices involved, it does not convey the full meaning of the term. The word pranayama is comprised of two terms: prana plus ayama.

Prana means ‘vital energy’ or ‘life force’ or ‘fundamental energy’. It is the force which is present in all things, whether animate or inanimate. Although closely connected to the air we breathe, it is more subtle than air or oxygen. Pranayama utilizes inspiration and expiration to control the flow of prana in the nadis or energy channels of the pranamaya kosha or energy body. Ayama is defined as ‘extension’ or ‘expansion’. Thus, the word pranayama means ‘extension or expansion of the range of prana’. The approach of pranayama provides the method where the life force can be activated and regulated in order to go beyond one’s normal boundaries or limitations and accomplish a higher state of vibratory energy.

Four aspects of pranayama

In the pranayama practices there are four important aspects of breathing which are applied. These are:

1. Pooraka or inhalation
2. Rechaka or exhalation
3. Antar kunbhaka or internal breath retention.
4. Bahir kumbhaka or external breath retention.

The various practices of pranayama involve different techniques which utilize these four aspects of breathing. There is another type of pranayama which is known as kevala kumbhaka or spontaneous breath holding. This is an advanced stage of pranayama which appears during high states of meditation. During this state, the lungs ceases their activity and the respiration stops. At this time, the shield which prevents one from seeing the subtle aspect of existence is lifted and a higher vision of reality is achieved.

The main part of pranayama is actually kumbhaka or breath retention. However, in order to perform kumbhaka victoriously, there must be a slow gradual development of control over the function of respiration. Therefore, in the pranayama practices more attention is given to inhalation and exhalation at the beginning, in order to strengthen the lungs and maintain equilibrium between the nervous and pranic systems in preparation for the practice of kumbhaka. These practices impact the flow of prana in the nadis, purifying, detoxifying, regulating and stimulating them, thereby inducing physical and mental stability.

The pranic body

According to yogic physiology, the human framework composed of five bodies or sheaths, which account for the various dimensions of human existence. These five sheaths are known as:

1. Annamaya kosha, the food or material body
2. Manomaya kosha, the mental body
3. Pranamaya kosha, vital energy body
4. Vijnanamaya kosha, higher mental body
5. Anandamaya kosha, the transcendental or bliss body.

The pranamaya kosha is composed of  five major pranas which are collectively known as the pancha, or five, pranas: prana, apana, samana, udana and vyana.

Prana in this context, does not refer to cosmic prana but rather to just one part of the pranamaya kosha, ruling the area between the larynx and the top of the diaphragm. It is affiliated with the organs of respiration and speech, together with the muscles and nerves that activate them. It is the force by which the inspiration is being completed.

Apana is based below the navel region and gives vital force for the large intestine, liver, kidneys, anus and genitals. It helps with the expulsion of waste from the body.

Samana is based between the heart and the navel. It stimulates and controls the digestive system: the liver, intestines, pancreas and stomach, and their respective secretions. Samana also stimulates the heart and circulatory system, and is responsible for the assimilation and distribution of various nutrients.

Udana controls the area of the body above the neck, stimulating all the sensory receptors such as the eyes, nose and ears. Thought and consciousness of the outer world would be impossible without it. Udana harmonize and stimulate the limbs and all their associated muscles, tendons, ligaments, nerves and joints, as well as being important for the erect posture of the body.

Vyana pervades the whole body, coordinating and controlling all movement, and balancing the other pranas. It works as the reserve force for the other pranas.

Along with the five major pranas there are five minor pranas called as the upa-pranas. These five sub-pranas are as follows: naga, koorma, krikara, devadatta and dhananjaya. Naga is responsible for belching and hiccups. Koorma opens the eyes and activates blinking. Krikara develop hunger, thirst, sneezing and coughing. Devadatta induces yawning and sleeping. Dhananjaya lingers quickly after death and is responsible for decomposition of the body.

Prana and lifestyle

Lifestyle has a profound effect on the pranamaya kosha and its pranas. Physical activities like exercise, work, sleep, ingestion of food and sexual relations, all affect the distribution and flow of prana in the body. Faculties of the mind such as emotion, thought and imagination affect the pranic body more significantly. Irregularities in lifestyle, dietary habits and stress, deplete and obstruct the pranic flow. This outcomes in what people experience as being ‘drained of energy’. Depletion of energy in a particular prana leads to the devitalisation of the organs and limbs it governs and finally to disease or metabolic dysfunction. The techniques of pranayama reverse this process, energizing and maintain equilibrium in the different pranas within the pranamaya kosha. Pranayama practices should be performed after asana during yoga sessions.

Breathing and life span

In addition to influencing the value of life, the length or quantity of life is also determined by the rhythm of the respiration. The ancient yogis and rishis studied life and nature in great detail. They observed that animals with a slow breath rate such as elephants, pythons and tortoises have long life spans, whereas those with a rapid breathing rate, such as dogs, birds, and rabbits, live for only a few years. From this observation they realized the significance of slow breathing for increasing the human lifespan. Those who breathe in quick gasps and quick are likely to have a shorter life period than those who breathe slowly and deeply. On the physical level, this is because the respiration is directly connected to the heart. A slow breathing rate keeps the heart stronger and better maintained and contributes to a longer life. Deep breathing also elevates the absorption of energy by the pranamaya kosha, enhancing dynamism, vitality and general wellbeing.

Waking up early in the morning, what are the benefits and benefits from the committal, or you can say what the benefits and advantages of early morning wake up will be understood in this post.

Whenever my mother used to pray, one of her sentences always used to give me thought, she used to say, O God, give me strength to get up early in the morning.

They said that you wake up early in the morning and take the name of God, there is peace, concentration is there. wow I realized that waking up early in the morning leads to lot of feats along with worship of God.

I have found 8 reasons that when we get up early in the morning will increase our weakness many times. Let’s understand those reasons one by one.

Benefits of Early Morning

1. Energy level in the morning

In the morning, which is the level of energy which is freshness, the mind is very clear, it decreases with the day.

Do you ever experiment. The energy that would have started during the day is not in the evening. So if you start your day early in the morning then the time which is of higher energy has been read.

In the evening, there is lethargy, like to entertain. There is a desire to have fun with friends because all of them are doing the same. I see all this everyday in my society. In the evening, children are eating, old boys are sitting in the park talking, young people go out in the evening to go missing.

So get up early in the morning, you will be able to do more and do better.

2. Will save the day from getting worse

A late rise means more rush, some decrease, stress starts, pressure starts to build up. Neither potti manner nor bathing manner nor morning breakfast. Newspaper is also missed, exercise is also lost, health is bad on bad days. 

Get up early in the morning make lemonade, plain water whatever you wish, toilet with comfort, start the morning walk (morning walk), workout, laughter yoga, Pranayama and sit with the family properly. Health is good, relationships are good, no stress and results will be even better.

3. Personal work gets done first

Do not shorten your work life or student life. Do your personal work all morning, 

Check the paint and shirt buttons, clean the nose. When the personality is good, confidence will increase. Meaning that everything will be better.

4. Can make your mind faster

You can do a lot for your mind by getting up early in the morning. You can make it more knowledgeable, by watching channels full of knowledge, watching videos on YouTube or reading books. You can also refer back to your previous work, what did you do? Why did you do it? What didn’t you do? Why didn’t you?

And you can see your upcoming work too, what to do? Why do? What not to do Why not do it?

In this way, you will be saved from wasting time, the whole day will be at your command and the mistakes of mistakes will be reduced.

5. Everything cool in the morning

No matter how much we inspire, many people will wake up late, and this will be a boon for those who get up early. When people do not wake up, you will not get a call, you will not get a message on WhatsApp, there will not be a voice from the vicinity of the cooker from your neighbor’s house.

6. There is refreshment in mind and body

Healthy-body

When you wake up early, you will also get sleep early at night, you will sleep early at night and your sleep will also be deep. The result will give more comfort to your body and your mind. That is, there are many benefits of deep sleep, physically and mentally you will become healthier.

When sleep comes properly, the next day you become more fresh, more productive at your workplace, that means more success.

7. Time will be right

Your time table is spoiled because it is spoiled because you do not have time to spare. If you wake up early in the morning, your time table will not deteriorate. Become an adult, suddenly, when the responsibility of a family comes, your time table does not deteriorate, and you remain cool. That is, the arrival of some dignity, any problem of children, the responsibility of your parents is all right.

8. Feel the feelings of the morning

Some emotions cannot be explained only by feeling. You should also experience them. Like watching the sunrise, the bird’s twitter, the parrot’s voice, the sound of parthna coming out of the distant, temple-mosque. If you look at the newspaper of the newspaper, the milk of the milkman is sometimes seen. 

The forces were imprisoned, the body got perfumed, put on good clothes, wore clothes, then you were not real. A new form of yours masked you. The form that people like to see, with which people want to deal

9. Enjoy Sunlight

After waking up early in the morning, the process that occurs in the morning is very good, seeing that your mind and mood become very good in the morning and your whole day only comes good.

The sky is also very clear and beautiful with sunlight, and by watching the birds flying in the light, one gets a chance to see the nature.

10. Exercise

After waking up early in the morning, you get extra time in your possession, and in that extra time you can exercise and improve your health even more.

You can take some knowledge or do yoga or meditation by watching a channel related to exercise coming on TV, due to which your brain is also exercised along with your body.

If you have to wake up early for the first time, then you will feel that you go to sleep early tonight so that tomorrow you wake up early, but this will not happen, first you wake up early and you will fall asleep early in the night.

And as I often say, for the first time any task is difficult, after that it becomes easy, then becomes easier, then becomes more easy and then becomes your habit (habit).

So get up early, get more success.

Vastra dhauti is one of the six purification techniques of hatha yoga called the Shatkarma. It is specifically aimed at cleaning the stomach and esophageal tract with the help of moist cotton cloth.

Preparation:

 A cloth is needed for this practice which should be clean and new. A finely woven, unstarched, undyed cotton such as white muslin is preferable. Synthetic material should be avoided. The fabric should be about 2 cm wide (no wider than the tongue or it will fold as it passes down the throat) and 3 meters long. After few months of practice the width may be increased to 5 or 6 cm and the length up to 6’/2 meters. Any ragged edges or loose threads should be removed. The cloth should be thoroughly cleaned and boiled in water before using. It should then be placed in a mug or bowl of warm water. Salt can be added to the water but is not essential. The water keeps the cloth wet and moist, so that it goes smoothly down the esophagus into the stomach. The cloth may be soaked in milk or even sweetened milk if it makes it pleasant to swallow.

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

Ingestion:

 Squat with the heels flat on the floor and the buttocks raised or sit on a low stool. Place the mug containing the cloth on the ground between the feet. Relax the entire body. Take hold of one end of the cloth, leaving the other end dipped in the water. Fold the two corners of the end of the cloth so that it is slightly pointed; this will allow it to pass down the throat more smoothly. Place the pointed end as far back on the tongue as possible and then hold the cloth outside the mouth with the index fingers and thumbs.

Begin to swallow the cloth. If it catches in the throat and will not pass down, take a sip or two of warm water, but just a little bit, as the stomach is to be filled with the cloth and not with water. The cloth should be chewed slowly as if it were food; this will induce copious secretions of saliva to allow the cloth to slip down with ease. The cloth may stick in the lower part of the throat and a vomiting sensation may be induced. Halt for a few moments until this passes and then resume swallowing.

Once the cloth passes a slight further down, past the junction of the windpipe and the esophagus, the problem will end and it will slide easily into the stomach. Slowly feed more and more of the cloth into the mouth as the end slips down the esophagus, but do not feed it too rapidly or it will bunch up in the mouth and make the practice tough. Do not swallow the entire cloth; allow at least 30 cm to protrude from the mouth.

Churning:

Stand up. Practice dakshina (right) and vaman (left) nauli in starting, then perform rotations. Finally practice madhyama (middle) nauli. 3 to 5 minutes of nauli is optimum for cleaning the stomach. Beginners should only perform for 1 minute. As a substitute to nauli, agnisar kriya may be practiced. The cloth may be left in the stomach for 5 to 20 minutes but no longer or it might start to enter the intestinal tract.

Removing the cloth:

 Now the cloth must be slowly withdraw from the stomach. Sit back in the squatting position one more time. Take hold of the cloth and gently but firmly pull it. Do not pull too harsh or it may damage the delicate walls of the stomach and esophagus. There may be some resistance to the removal of the cloth at first, but this will vanish after a few seconds and the cloth will be easily extracted. Withdraw the whole cloth and let it fall into the mug or bowl.

Time of practice:

This practice should be practiced in the morning before any food or drink are taken. The stomach must be entirely empty before commencing.

Precautions:

Do not talk while performing this kriya. Do not try this practice without expert guidance.

Contra-indications:

 This kriya should not be practiced by people suffering from hypertension, heart disease, stroke, during a time of general illness or when the body is in a weakened state. It should not be performed until two or three months after surgery.

Benefits:

 Vastra dhauti induces strong reflexes in the throat and chest area. The practitioner has to wilfully restrict the urge to vomit which, as a result, tones the autonomic nervous system. The mucus from the chest is loosened, separated and expelled, while the muscles of the bronchial tubes relax, alleviating the symptoms of asthma.

According to Ayurveda, the chest and stomach are the main site of the mucus element or kapha dosha. Cleansing these areas with a cloth removes excess kapha, relieving all associated diseases. This karma also balances the pitta dosha, bile element, alleviating biliary disorders and improving the function of the upper gastro-intestinal tract.

Practice note:

It may take some practice before being able to swallow the whole cloth. Try to remain relaxed, do not stress and the process will become easier. Do not hurry; just swallow the cloth slowly. Once the mind receive the idea the technique will soon be mastered. After swallowing the cloth, the stomach should be massaged by the churning process of nauli so that the cloth rubs and cleans the entire stomach walls.

(Vahnisara dhauti – Activating the digestive fire or cleansing with the fire element)

Preparatory practice: Swana Pranayama (panting breath)

Sit in vajrasana and separate the knees as far as you can do, keeping the big toes in contact with each other. Rest the hands on the knees and close the eyes .Relax the entire body for a few minutes, especially the abdomen.

Extend the arms and lean forward slightly. Keep the head erect.

Open the mouth wide and extend the tongue outside. Breathe in a gasping manner through the mouth with the tongue extended. Contract and expand the abdomen quickly, synchronizing the movements with the breath. While exhaling the abdomen should contract and while inhaling the abdomen should expand. The breathing should be inactive, only occurring because of the movement of abdomen is being emphasized. It should be like the panting of a dog. Keep the chest as stable as possible. Do not strain. Breathe in and breathe out 10 to 20 times. This is one round. Calm and breathe normally before starting the next round.

Agni Kriya:

This technique may be performed in the same position or in padmaasana. Breathe in deeply. Gently breathe out, emptying the lungs as much as possible. Bend forward slightly, straightening the elbows. Push down on the knees with the hands and perform jalandhara bandha. Contract and expand the abdominal muscles quickly for as long as it possible to hold the breath outside comfortably. Do not strain. Gently release Jalandhar bandha. When the head is erect, take a slow and deep breath in. This is one round. Calm down until the breathing normalizes before starting the next round.

Duration:

Beginners may find this practice tough and quickly become tired due to lack of voluntary control over the abdominal muscles. The muscles must be gently and gradually developed over a period of time.

Three rounds of 10 abdominal contractions and expansions is enough at first. With regular practice, up to 100 abdominal movements may be practiced with each round. The time of breath holding should be gradually increased over a period of time.

Awareness:

 Physical – on coordinating the breath rhythmically with the abdominal movement. Spiritual – on manipura chakra.

Sequence:

After asana and pranayama, agnisar kriya should be practiced on an empty stomach ideally in the early morning before breakfast, and preferably after the bowels have been emptied.

Precautions:

 In summer months this practice should be practiced with care as it may raise the body heat and blood pressure excessively. During this period it should always be followed by a cooling and calming pranayama such as seetkari or sheetali.

Contra-indications:

 People suffering from high blood pressure, cardiac disease, acute duodenal or peptic ulcers, over active thyroid gland or patients of chronic diarrhea should not perform this kriya. Women who are more than three months pregnant should avoid this practice. However, agnisar kriya may be performed in the postnatal period to tighten up the abdominal and pelvic muscles, and to recondition the reproductive organs.

Benefits:

Agnisar kriya activates the appetite and removes digestive disorders such as indigestion, hyperacidity, hypoacidity, flatulence, constipation and sluggishness of the liver and kidney. It massages the abdomen, stimulating the associated nerves, strengthening the muscles and

encouraging adeqaute health of the abdominal organs. Agnisar kriya activates the five pranas, especially samana vaayu, and raises the energy levels remarkably. It can also alleviate depression, anxiety, dullness and lethargy.  

Practice note:

 This kriya is really great practice to strengthen and develop control over the abdominal muscles and the diaphragm. It is beneficial as a preparatory practice for uddiyana bandha and nauli.

Note:

 The word agni and vahni both mean ‘fire’; sara means ‘essence’, or ‘extract’ and kriya means ‘action’ the essence or nature of fire is attributed to the digestive process. If the abdominal organs are not working properly the digestive fire smoulders and requires to be stoked or fanned to increase its power. Agnisar kriya does just that, as well as detoxifying the digestive system and its associated organs, and allowing the ideal assimilation of nutrients from food ingested.