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________________ Sodhana Kriyas: An Analysis m DR. M. L. GHAROTE, M.A., M.Ed., D.Y. P., Ph. D. Principal, G. S. College of Yoga and Cultural Synthesis, Lonavla Importance of Sodhana 'Sodhana' is a very important concept in Yoga. Karma, Kriya, Suddhikriya, Sauca, Nadisuddhi, Ghatasuddhi, Cittasuddhi are some of the well-known terms used for representing the concept of 'Sodhana'. Literally translated 'Sodhana' means an internal cleansing or a purification. But in a wider sense of the term it also includes conditioning or strengthening. This idea of sodhana is very well expressed in Gheranda Samhita as follows: Amakumbha ivAmbhaHstho jIryamANaH sadA ghaTaH / yogAnana saMda parazuddhi samAcaret // SODHANA KRIYAS: AN ANALYSIS (amakumbha ivam bhahstho jiryamanah sada ghatah | yoganalena samdahya ghatasuddhim samacaret || ) "Just an an unbaked earthern pot disintegrates in water so also is the case of the body, Therefore, bake the body in the fire of yoga so that it is purified and strengthened." Yogabija also, in the same connection, talks of 'apakva' and 'Paripakva' bodies. All the practices of Yoga aim at purification. The concept of 'Purgativum' in Mysticism is similar to the 'Sodhana'. The concepts of 'tapas' in Yoga and 'mortification' in Mysticism are intended for and used as 'Sodhana'. The process of 'Sodhana' is completed when samadhi is attained. Various Yogic Practices as a Means of Sodhana From the following quotations, it will be clear how the various Yogic practices as a class act as Sodhana. Asanas : Asanena rujo ( rajo ) hanti / - go. za. 54 (asanena rujo (rajo) hanti) 201 . [saM.] 1. "Asanas remove disorders of the body (and fickleness of mind)." tato dvandvAnabhighAtaH / - pA.yo.sU. II-48 (tato dvandvanabhighatah ) "Thereby (with the practice of Asanas) dysrrhythmia in the tonic impulses, giving rise to tremors, disappears". Asanena bhaved dRDham / ghe . saM . I 10 (Asanena bhaved drdham) "Asanas strengthen the body." SAFE
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________________ / 202 zrI puSkaramuni abhinandana grantha : navama khaNDa PA S Pranaya mas: prANAyAmeNa pAtakaM (hnti)|-go. za. 54. (Pranayamena patakam (hanti)) "Pranayama destroys the sins." prANAyAmaireva sarve prazuSyanti malA iti / AcAryANAM tu keSAMcidanyatkarma na saMmatam ||-h.pr. II-38 (Pranayamaireva sarve prasusyanti mala iti! acaryanam tu kesancida nyatkarma na sammatam | "With pranayamas alone all the impurities are removed. According to some authorities no other practice (purificatory) is necessary." Dhayna: dhyAnena sadRzaM nAsti zodhanaM pApakarmaNAm / -7. yo. yA IX-178 (dhyanena sadisam nasti sodhanam papakarmanam) "There is no other purificatory process equal to dhayna for overcoming the evil deeds." Satkarmas* for sodhana In a restricted sense sodhana Kriyas represent sarkarmas or six cleaning processes. These are the special features of Hathayoga. Although the satkarmas have some similarity with Pancakarmas of Ayurveda, Hathayoga has developed the contents of sapkarmas very elaborately. Attempts have been made to synthesize the basis of Pancakarmas with that of sarkarmas in Sarkarmasangraha. There is no doubt that sarkarmas play a prominent role in the Hathayoga curriculum. Satkarmas refer to the following six cleansing processes which are summed up in the verse quoted in Hathapradipika : dhautirbAstistathA netistrATakaM naulikaM tathA / kapAlabhAtizcaitAni SaT karmANi pracakSate ||-hai. pra. II-22. (dhautirbastistatha netistratakam naulikam tatha Kapalabhatiscaitani sat karmani pracaksate D) Really speaking, satkarmas are not six cleansing processes but six classes of cleansing processes. A very elaborate description of these cleansing processes is available in the Gheranda Sarhita. Table I gives divisions and sub-divisions of the satkarmas. We do not know of any other authoritative Hathayogic text except Gheranda Samhita which gives exhaustive list of varieties of Dhauti. The efficacy of satkarmas can be gathered from the following verse : karmaSaTakamidaM gopyaM ghaTazodhanakArakam / vicitraguNasaMdhAyi pUjyate yogipuMgavaH ||-h. pra. II-23. ( Karmasackamidam gopyam ghatasodhanakurakam vicitragunasandhayi pujyate yogipungavaih 10 ) _ 'SaTkarmayogamApnoti pavanAbhyAsatatpara:'-Quoted by brahmAnanda in jyotsnaa| (say karmayogamapnoti pavanabhyasatatparah ) "Practitioners of Pranayama resort to saakarmas." 'SaTakarmanirgatasthaulyakaphadoSamalAdikaH / prANAyAma tataH kuryAdanAyAsena sidhyati ||-h. pra. II-37 (satkarmanirgatasthaulyakaphadosamaladikah pranayamam tatah kuryadanayasena sidhyati ) * Sarkarmas in Smrtis have different meaning. The satkarmas mentioned in Brhatparasara Smrti are as follows: sandhyA snAnaM japazcaiva devatAnAJca pUjanam / vaizvadevaM tathA''tithyaM SaTkarmANi dine dine |-bRht parAzarasmati 27. '
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________________ sodhana Kriyas : An Analysis Pos The above quotations bring home the utility and significance of the satkarmas for the practice of Pranayama, which is the gate-way of higher states of consciousness. Although some authorities claim that practice of Pranayama alone is capable of bringing about thorough purification. Swatmarama, the author of Hathapradipika takes a very practical view of sarkarmas. According to him persons suffering from excessive phlegm, fat and the like or having mucoid tendencies or tendency towards obesity, should do well to practise sakarmas to establish humoural balance which will help in the comfortable practice of Pranayama and attain the results of Pranayama soon. Those who do not suffer from the imbalance of the humours may not practise sakarmas. But in modern times, due to artificial and unnatural living conditions, rarely we may come across an individual who would possess a balanced humoural condition all the times. Therefore, practically considered, sarkarmas should be taken help of with due discrimination. TABLE I Sodhana Kriyas Dhauti Basti Neti Trataka Kapalabhati Nauli Payuja Netra Karna Sira Vatakrama Linga Vyut- sit (Bhastra) krama* krama* Bahya Nala Antra Vayu Toya Sneha Niru Stha(Vata) hana pana (Sthala) (Suska) Sutra (Kasa) Jala* Vartita Avartita Antardhauti Dantadhauti Hrddhauti Mulasodhana (Cakrikrama) (Ganesa Kriya) Danda Vastra Vamana (Gajakarani) (Baghi) Dantamula Jihva-Mula Karmarandhrayuga (Karnasalakya) Kapalarandhra Vatasara Varisara Vahnisara Bahisksta (Siddhikarani) (Sankhapraksalana) N.B. The bracketed words are synonyms referred to in different texts. Vyutkrama and Sitkrama types of Kapalabhati are the forms of Jalaneti. They have been included under Kapalabhati only in Gheranda Samhita.
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________________ . 204 zrI puSkaramuni abhinandana grantha : navama khaNDa Classification of Satkarmas Sarkarmas can be classified according to : (A) Mode of cleansing, and (B) Region of cleansing (A) Mode of Cleansing (i) Cleansing by air: Vatsara, BahiskTta-dhauti, Suskabasti or Sthalabasti Kapala bhati. (ii) Cleansing by water : Vaman-dhauti, Gajakarani, Varisara or Sankhapraksalana, Jalabasti, Jalaneti or Vyutkrama and sitkrama Kapalabhati, Netrabasti, Linga basti. (iii) Cleansing by Friction or with an appliance : Dandadhauti, Vastradhauti, Mulaso dhana or Ganesakriya, Sutraneti, Dantamula, Jihvamula, Karmarandhrayuga, Kapalarandhra karnasalakya. (iv) Cleansing by Manipulating Movements : Agnisara, Nauli, Trataka, Vatabasti, Vari basti or Jalabasti. (B) Region of Cleansing : (i) Cleansing of Naso-pharyngo-oro-cranial region : Neti, Kapalabhati, Trataka, Dantamala, Jihvamala, Karnarandhara, Karnasalakya. (ii) Cleansing of Gastro-aesophageal region : Dhautis like Danda, Vamana, Vastra, Gajakrani, Vatasara. (iii) Cleansing of Ano-recto-intestinal region : Vatasara, Varisara, Vahnisara, Jalabasti, Suskabasti, Mulasodhana, Bahisksta, Nauli, Payuja bastis. Therapeutical value of Satkarmas The materia-medica of Yogic therapy consists of several cleansing processes. Cleansing or 'sodhana' forms one of the basic concepts of Yogic therapy. The condition of Dhatuvaisamya which gives rise to several psycho-physiological disturbances, is removed by resorting to appropriate isodhana Kriyas'. Kriyas bring about widened range of adaptability of the tissues forming the various systems and the organs, as also raise the threshold of their reactivity. Autonomic and proprioceptive neuro-muscular reactions seem to have an important bearing in bringing about these results. Voluntary control is established on different reflexes through the 'Sodhana Kriyas'. An illustration may be given about gaining control over vomitting reflex. This reflex is controlled by two methods :-(i) By inhibition during Danda Dhauti and Vastra Dhauti ; (ii) By stimulation as in Gajakarani. The emphasis of these Kriyas as on establishing psychophysiological balance after attaining which help is sought of other Yogic practices like Asanas, Pranayamas and meditational techniques for strengthening and tranquillising psycho-physiological apparatus. The clinical evidence collected over five decades in the centres of Kaivalyadhama and in many other Yoga centres in recent years indicates the utility and efficacy of the "Sodhana kriyas' in treating the chronic functional disorders. A Review of Scientific Experiments on Sodhanakriyas Yoga was first brought into the laboratory by late Swami Kuvalayananda, the Founder of Kaivalyadhama Institutions, in early 1920's by providing scientific evidence about the efficacy of an important sodhana kriya called Nauli, using X-Ray techniques of scientific investigations. It was the novel attempt to rationally explain the utility of Yogic practices in scientific terms. With the help of X-Ray studies he showed that sub-atmospheric pressures could be created voluntarily in the colon during the practice of different aspects of Nauli. Development of subatmospheric or negative pressure in colon during the practice of Nauli-kriya was given by him the name "Madhavadasa Vacuum" in the sacred memory of his Guru Madhavadasa Maharaj of Malsar. Upto that time the possibility of creating such pressure changes in the internal cavities by voluntary manipulations was not known, nor investigated in the field of physiology.
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________________ Sodhana Kriyas : An Analysis 20% . oo Studies on the position of colon and distribution of colon contents during Nauli threw much light on physiological changes and also explained the principle of water suction during Basti Kriya and Vajroli, the phenomena which were attributed till that time to some miraculous powers of Yoga. These studies showed that the normal function of the colon could be helped and clinically Nauli could be used in the treatment of adhesions, kinks, hernia and constipation. Nauli not only creates partial pressures in the colon but also in all the internal cavities and helps in proper circulation, secretion, assimilation and elimination. Swami Kuvalayananda also studied Vastra Dhauti under X-Rays to know the treatment given to the Dhauti by the stomach under normal conditions and under different Yogic exercises. It was observed that the Dhauti is pushed down the pyloric sphincter (lower end of the stomach) if it is allowed to remain in the stomach for more than about 20 minutes. This finding is of a practical importance. To err on a safer side, therefore, the Dhauti should be withdrawn within 20 minutes after the swallowed end first reaches the stomach. The contents of the duodenum are pushed back into the stomach by opening the pylorus during Uddiyana. Uropepsin excretion was studied during Danda Dhauti and Vastra Dhauti. The results indicated increased uropepsin excretion suggesting increased adreno-cortical activity. This explains the role of Dhautis in the treatment of Asthma, Eczema and other allergic conditions where cortisone therapy plays an effective role and brings forth the importance of Dhautis as a substitute or an adjunct to cortisone therapy. Studies on the effect of Danda Dhauti on gastric acidity showed decrease in the secretion of free acid, while increase in the combined acid. Vayubhaksana (swallowing the air) a process in Vatasara was also investigated for its effect on gastric acidity. This study indicated reduction in gastric acidity after filling the stomach with air during Vayubhaksana. Its clinical trial in cases of hyper-acidity may give encouraging results. Influence of Trataka (still gazing) on behaviour, when studied suggested its usefulness as a means of psycho-therapy. Agnisara is an important kriya classed under Dhauti by Gheranda Samhita. It involves holding of breath out after deepest exhalation, followed by alternate retraction and protrusion of the abdomen several times until the breath is held. This was studied for the pressure changes in the stomach. It was observed that very high negative pressure to the extent of 155 mm. Hg. (-55 mm. Hg, maintained) are produced when the abdomen was protruded during Agnisara. In retraction stage it was near about equal to the normal resting. Intra-thoracic pressure in protrusion was markedly positive, while during retracted stage it was near atmospheric. Gajakarani, a kriya causing voluntary vomitting, was seen to produce very high positive pressures in the stomach to the extent of + 90 to + 120 mm. Hg. Alveolar CO2 percentages determined at the end of a two minute Kapalabhati gave an average alveolar Co, percentage as 4.65. At the end of five minutes of Kapalabhati alveolar CO, concentration reached 4.89 percent. There are some of the results of scientific investigations about 'sodhana Kriyas' carried on in the laboratory of Kaivalyadhama, Lonavla. Conclusion Despite high values attached to the "Godhana Kriyas" in maintaining psycho-physiological health of an individual and a great help rendered to the student of Yoga in attaining higher stages of consciousness, they have not attracted the attention of many practitioners of Yoga, especially in the West as much as other practices like asanas, pranayamas and meditation. The efficacy of "Godhana Kriyas" is not yet fully realised. Research workers in Yoga and medical men have not touched this aspect of Yoga. Therapeutical values of the "Sodhana Krivas" have
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________________ * 206 zrI puSkaramuni abhinandana grantha : navama khaNDa do NA yet to be scientifically investigated. There is much to be done about "Godhana Kriyas" by way of training and research. References : 1 Gharote, M. L., Effect of Air Swallowing on the Gastric Acidity-A Pilot Study, Y. M. Vol. XIV, No. 1 and 2 pp. 7-10, (1971). 2 Gharote, M. L. and Karambelkar, P. V., Influence of Danda Dhauti on Gastric Acidity A Preliminary Communication, In : Collected Papers on Yoga, Kaivalyadhama, Lonavla (1975). 3 Gheranda Samhita, Theosophical Publishing House, Adyar, Madras, (1933). 4 Hathayoga Pradipika, Kaivalyadhama SMYM Samiti, Lonavla (1970). 5 Jyotspa-A commentary on Hathayoga Pradipika by Brahmananda, Theosophical Publish ing House, Adyar, Madras. (1933). 6 Karambelkar, P. V., Gharote, M. L. and Bhole M. V., Uropepsin Excretion as influenced by some Yogic Practices, Y. M. Vol. XI, No. 3, pp. 9-14, (1969). 7 Satkarmasamgrahah, Yoga Mimamsa Prakashan, Kaivalyadhama, Lonavla (1970). 8 Swami Kuvalayananda, X-Ray Experiments on Nauli, Yoga Mimamsa Vol. I, No. 2 pp. 91-95 (1925). 9 Swami Kuvalyananda, X-Ray Experiments on Nauli, Yoga Mimamsa Vol. I, No. 3 pp. 168-185, (1925). 10 Swami Kuvalayananda, X-Ray Experiments on Dhauti, Yoga Mimamsa Vol. II, No. 3 pp. 176-195, (1926). Swami Kuvalayananda, Experiments on Intra-gastric Pressure, Yoga Mimamsa, Vol. III, No. 1, pp. 10-17, (1928). Swami Kuvalayananda and Karambelkar, P. V., Studies in Internal and External Pressure Changes in Madhya (central) Nauli, Y. M. Vol. VI, No. 4 pp. 273-281, (1957). Swami Kuvalayananda and Karambelkar, P. V., Studies in Internal and External Pressure Changes in Daksina and Vama Naulies, Y. M. Vol. VI, No. 4, pp. 282-286, (1957). Swami Kuvalayananda and Karambelkar, P. V., Studies in Alveolar Air in Kapalabhati, Y. M. Vol. VIII, No. 1, pp. 18-25, (1957). 15 Swami Kuvalayananda and Karambelkar, P. V., Studies in Alveolar Air during Kapala bhati, Y. M. Vol. VII, No. 2, pp. 87-94, (1957). 16 Swami Kuvalayananda and Karambelkar, P. V., Kymographic and X-Ray studies of Pressure Changes in Agnisara. Y. M. Vol, VII, No. 3, pp. 157-167, (1957). 17 Swami Kuvalayananda and Karambelkar, P. V., Pressure Changes and X-Ray Studies in Gajakarani, Y. M. Vol. XVIII, No. 1, pp. 1-10, (1976). 18 Yogabija, Yogapracharini, Goraksatilla, Kashi, (1951). 19 Yogic Theraphy--Swami Kuvalayananda and S. L. Vinekar, Central Health Education Bureau, Ministry of Health, New Delhi. (1963). ***