Stomach cleansing: mastering Gaja-karani (Gaja-kriya)

Today, in an era of hyperconsumption and a world filled with toxins, cleansing practices of various types are especially in demand: detox marathons, restrictive diets, different fasting regimens, and the like are only increasing in popularity. Yet, seeing as the tradition of yoga offers an entire arsenal of cleaning techniques, such practices were quite necessary in the past as well.

In this article, we will examine one of these ancient practices; namely, the practice of Gaja-karani, a technique aimed at cleansing the stomach. This technique, in addition to its direct cleansing effect, offers a number of other, so to speak, pleasant positive effects which manifest in the "upper floor" of the digestive tract (the stomach, liver, and biliary system) as well as the respiratory tract. Furthermore, this practice exerts an influence on the subtle body — specifically the nadis and chakras — and, by extension, on one's mental state as well.

Among the well-known yogic texts, Gaja-karani is mentioned only in the Hatha Yoga Pradipika, by Swatmarama, an influential 15th-16th century yogic sage. We can understand the principle of its execution by looking at the translation of its name, 'the action of an elephant:' "gaja" translates from Sanskrit as 'elephant' while "karani" means 'action' or 'acting'¹. Therefore, this practice resembles an action that's characteristic of elephants; specifically, drawing water into the trunk and expelling it back out. In this instance, the author employed this very allegory when describing how the stomach is cleansed through the artificially induced vomiting that is Gaja-karani.

The expulsion of the stomach's contents, specifically by raising the vital "air" known as PRANA all the way to the throat, is termed Gaja-karani by the masters of yoga. Gradual familiarization and mastery [with/of this practice] makes the nadis and chakras controllable [by the practitioner].

Hatha Yoga Pradipika. Ⅱ. 38

The word "kriya" (although the spelling "kriyā" is considered more precise) carries many meanings — 'performance, execution, deed, act, action, bodily movement, limb exercise,' to name a few — but within yogic terminology, it's generally used to convey 'action' (e.g. Agnisara-kriya, Kunjala-kriya). "Karani" also translates from Sanskrit as 'action' or 'doing,' so there is no difference between Gaja-kriya and Gaja-karani; the latter is simply an alternative name for the practice.

Strictly speaking, the given practice can be classified as a shatkarma (one of the six yogic cleansing practices), specifically a dhauti, which literally means 'washing' and implies the purification of the inner organs, primarily the gastrointestinal tract, through specific yogic techniques. These include, for instance, the practice of Shanka-prakshalana (i.e. Varisara-dhauti), which is well-known today for its ability to effectively cleanse the whole gastrointestinal tract from mouth to anus. However, a question arises: why does Swatmarama devote a separate shloka to Gaja-karani rather than listing it among the six main purifying shatkarmas? Perhaps it's because its primary effect lies not in purification, but in the control of the nadis and chakras? In the text, it is also not stated what contents are expelled through the upward mobilization of prana. Judging by the name, one may assume that this practice expels water, much like an elephant does, but this is only a conjecture. To answer these questions, let us turn to other yogic texts, their commentaries, and additional insights from masters of Ayurveda and yoga.

The dhauti category, most specifically defined in the Gheranda Samhita, contains the following description on the Vamana-dhauti technique:

"After eating, let the wise man drink water until it reaches his throat; then, for a moment, let him cast his gaze upward and expel this water from his body. With consistent and proper practice, [disorders caused by] Kapha and Pitta [doshas] are prevented"

Gheranda Samhita (Ⅱ. 38–40)³

This description is almost identical to the instructions in the Hatha Yoga Pradipika, except that it now specifies exactly what contents are to be expelled and describes a different effect of the practice. It's still possible, however, for both effects to manifest simultaneously.

Swami Muktibodhananda, in his commentary on the Gaja-karani shloka in the Hatha Yoga Pradipika, writes that this "exercise" for the stomach can be performed in three distinct ways:

1. Kunjala-kriya — the expelling of water on an empty stomach;
2. Vyaghra-kriya — the expelling of water 3-4 hours after eating. "Vyaghra" translates as tiger, and, just like a tiger, having overeaten, regurgitates undigested food several hours later, so this practice helps facilitate digestion and relieve strain on the gastrointestinal tract;
3. Gaja-kriya — the expelling of undigested food 3-4 hours after a meal without the use of water.

However, the last two practices appear swapped: logically, Gaja-karani should be performed with water, as it is the "elephant" practice, while Vyaghra-kriya should be performed without.

In his commentary on the Gheranda Samhita, Swami Niranjanananda Saraswati of the Bihar school of yoga identifies two variations of the Vamana-dhauti practice described therein:

1. Kunjala-kriya — filling an empty stomach with water and expelling it back out;
2. Vyaghra-kriya — filling a stomach with water 3-4 hours after eating and likewise expelling its contents.

He explains that the sage Gheranda specifically recommends Vyaghra-kriya, performed at least 3 hours after a meal, to eliminate undigested food and relieve excessive strain on the gastrointestinal tract.

Turning to Ayurveda — specifically the Ayurvedic body purification processes known as Panchakarma, or the "five actions" — we find among them Vamana, or therapeutic vomiting. This procedure is typically performed by individuals with an excess of Kapha dosha in order to eliminate ama (undigested waste) that has accumulated in this part of the body; it also serves as a remedy for respiratory diseases, certain chronic skin conditions, allergies, and chronic colds⁴. This procedure is administered using various foods and specific emetic infusions: first, a small portion of a particular porridge is consumed, and then the needed drugs and emetic fusion are ingested.

However, it's important to note that this procedure must be performed under the guidance of a qualified specialist; after all, it requires specific preparation, uses individually-selected herbs, indications, and has a considerable list of contraindications that are nearly impossible to determine independently without specialized training.

To summarize everything mentioned above, it can be said that Gaja-karani, as described in the Hatha Yoga Pradipika, is a procedure identical to the practice widely known on the internet today as Kunjala- or Kunjal-kriya. In this practice, just as an elephant first draws water into its trunk and then expels it, the practitioner fills their empty stomach with water and releases it back. When necessary — due to factors such as indigestion, overeating, and consuming incompatible or low-quality foods — this practice may be performed after meals, either with or without water. This specific variation is then called Vyaghra-kriya.

These techniques can also be grouped under the general name "Vamana," which translates as 'vomiting,' 'inducing vomiting,' or 'spewing something out of the mouth.'

If the body is unwell, it can be quite difficult to achieve success in mastering deep meditation. Therefore, Hatha yoga texts describe the various preparatory techniques designed to restore physical health, and Gaja-karani, a practice that offers significant health benefits when performed correctly, is no exception.

Natural improvement of digestion. Active mechanical stimulation of the stomach walls boosts blood circulation and supports the production of pepsinogen, an enzyme made by stomach cells that facilitates the initial breakdown of proteins.

Cleansing. The lining of the stomach is folded, so small particles of undigested food can become trapped within these folds, especially when gastric motility is impaired. When Gaja-karani is performed, these particles are cleared away and the gastric mucosa, or stomach lining, is renewed.

Elimination of functional biliary disorders. Vomiting occurs as a result of strong muscle contractions in the stomach. Since all adjacent organs and bile ducts are interconnected, this results in a peculiar "shake-up" of this region that, in turn, causes a "reset of a faulty program" (or "reboot" of the metasympathetic nervous system) that deals with any disorders that were present.

Improved lung function. A 2017 study⁵ on 18 volunteers established that regular performance of Kunjala-kriya (induced vomiting using salted water on an empty stomach) helps improve respiratory muscle endurance and reduce airway resistance. These results also suggest that this procedure may be used to treat motion sickness or obstructive lung diseases. And, in Ayurveda, it's also known that the latter is treated using Vamana⁶.

Resistance to stress and depression. Heart rate variability (HRV) is a well-established psychophysiological indicator of various psychological symptoms⁷. It is generally believed that depression is accompanied by a reduction in HRV metrics, showing that the body is unresilient and struggles to handle quickly changing situations. For instance, when a group of patients with depression was exposed to Vamana-dhauti in 2025⁸, it was revealed that their HRV metrics increased significantly while, in the control group, no such changes were observed. Additionally, those in the experimental group had better heart rate variability recovery than those in the control group, indicating an increase in stress resilience.

Impact on the subtle body and mental state. Swatmarama writes that Gaja-karani grants control over the nadis and chakras and is performed by raising the Apana-vayu up to the throat. Of course, neither the human eye nor any scientific instruments can help us see the nadis, chakras, and Apana-vayu, but we can still perceive certain changes in our state of consciousness. Those who experience these effects believe that this practice effectively addresses issues associated with the Manipura and Anahata chakras. Therefore, if one is overwhelmed by any form of greed (Manipura) or troubled by heartache, jealousy, or other similar Anahata manifestations, they can perform Gaja-karani to temporarily alleviate these states — a suggestion supported by the recollections of many advanced yoga practitioners as well as the author's own modest experience.

1. Preparation

• Ideal time for practice. According to Ayurveda, the influence of the doshas shifts throughout the day, with the Kapha dosha being dominant between the hours of 6:00 and 10:00 (both in the morning and evening). Since Gaja-karani mostly targets this particular dosha, these two intervals are considered the most favorable. Morning practice is more ideal, given that the procedure must be performed on an empty stomach, but, if specific needs or circumstances require otherwise, it may certainly be performed in the evening as well.
• Water intake. Before beginning practice, it's necessary to prepare some warm drinking water, approximately at body temperature. It should be salted at a ratio of 1-2 level teaspoons of salt per 1 liter of water. The Gheranda Samhita states that one should drink water until it rises to the throat — that is, until the stomach is filled to its maximum capacity; Swami Niranjanananda, a commentator on this work, offers the same recommendation⁹. Based on these suggestions, it makes sense to prepare around 3 liters of such a solution. Incidentally, in the Ayurvedic practice of Vamana, the stomach is also filled as much as possible, though, in that case, special herbal infusions are used.
• Location. It's most convenient to perform this practice in the bathroom, expelling the water that you've drunk directly into the bathtub or a smaller basin. If the weather is warm, Gaja-karani can also be performed outdoors.

2. Technique for performing Gaja-karani

• Once you've prepared everything for your practice, take a moment to relax and set your intention. To do this, you can close your eyes and mentally offer gratitude to all the teachers who have preserved and passed down the teachings of yoga to the present day; you may also use this time to chant the mantra "Om" three times or simply take several smooth inhales and exhales, focusing your attention on your breathing.
• Drink the water as quickly as possible, until the stomach is completely full or until you've consumed the entire predetermined volume. You can do this while standing or while sitting in Kagasana, the "crow pose," which helps prevent the water from flowing into the intestines.
• If your stomach is completely full, the urge to vomit may arise on its own. When this happens, lean your body over the bathtub or basin, tilting it until it's slightly lower than parallel to the floor, and expel the water. If you don't feel the urge to vomit naturally, bring your pointer and index fingers together and ins ert them in to the mouth, slowly bringing them toward the throat. Once you reach the base of the tongue, press down on it; this should induce vomiting. If the reflex still doesn't occur, try locating more responsive pressure points or inserting your fingers even further into the throat while applying pressure to the stomach using the fist of your other hand.
• Continue inducing vomiting until everything you've consumed has left the stomach. The duration of this practice is different for everyone: for some, it occurs in large portions over 2-3 attempts; for others, in smaller amounts over more repetitions; for others still, it happens spontaneously and quickly with minimal effort. At this stage, it is important to relax mentally and not rush. Even if the water does not come out completely, don't worry: this will not harm the body in any way. In other words, if the gag reflex is difficult for you to trigger, don't try to expel all of the water, down to the very last drop, at all costs. If more than half of the ingested water has been expelled but the rest isn't coming up, you may stop there. By the way, in such cases, it is worth analyzing your internal patterns to determine whether any form of greed, in one guise or another, has taken deep root in your consciousness. Working through such mental attachments will make the process of Gaja-karani much easier.

Upon completing the practice, you should allow your body, specifically the stomach, to rest and recover for at least 30 minutes. This time can be spent in MEDITATION; since, along with Apana-vayu, your vital energy has risen to higher energy centers during the procedure, your mental state will be calmer than usual at this time — ideal for facilitating a deep, high-quality practice.

Food should be consumed only when hunger arises and, at least for the first meal, it must be easily digestible — after all, your digestive capacity will be greatly weakened at this time. Typically, a thin, well-cooked rice porridge is the recommended meal. In general, Ayurveda recommends abstaining from any food or drink (with the exception of the aforementioned thin rice porridge) in the 4-5 hours following Vamana⁴.

Whether we like it or not, we observe the expelled contents of our stomach during this procedure. These may contain grayish flakes, clumps of food, or foam. Although these bits may look unappealing, they are generally no reason for concern. If, however, the expelled water contains blood clots or is pinkish in color, you should discontinue this practice immediately and consult a specialist, as these elements may indicate defects in the gastric mucosa such as erosive lesions or ulcers.

Besides that, the water may appear greenish or have a bitter taste; this, too, is considered acceptable as long as it doesn't occur during every practice session and isn't accompanied by a bitter aftertaste that persists throughout the day. Such manifestations may indicate disturbances in the sphincters connecting the esophagus, stomach, and intestines.

Contraindications to Gaja-karani⁴:

• Acute diseases, specifically acute chronic inflammatory diseases (peptic ulcers, gastritis, etc.).
• Liver cirrhosis.
• Malignant tumors of any localization, as well as benign tumors of the gastrointestinal tract.
• Gallstone disease (risk of provoking gallstone movement or biliary colic).
• Reflux gastritis, i.e. the backflow of bile from the duodenum into the stomach, since this procedure would exacerbate this condition.
• History of gastrointestinal bleeding.
• Emaciation.
• Old age.
• Tuberculosis.
• Pleurisy/pleuritis.
• Pneumosclerosis.
• Severe heart disease and hypertension.
• Pregnancy.

It is also not recommended to perform Gaja-karani daily over an extended period of time (an entire month, for instance), though maintaining this regimen for a week or so is generally permissible. To truly master and gain experience in this practice, one may perform it 1-2 times per week for the duration of, say, a month or two. It can also be incorporated into periods of dietary restriction, detox marathons, and similar health-promoting regimens for the body.

In summary, Gaja-karani is an effective yogic technique for cleansing the stomach. In the Gheranda Samhita, the first stage on the path to the becoming a true yogi is purification, a process through which one acquires a healthy and strong body capable of mastering other practices (such as pranayama), which, in turn, lead to deeper meditative states. This, at the very least, results in the expansion of one's worldview and, ultimately, to the realization of their true nature and to their liberation from suffering.

On the other hand, this practice alone is capable of changing one's mental state for the better, not to mention its benefits for digestion, detoxification, and many other elements of health. With such a powerful tool for self-improvement as Gaja-karani in your personal arsenal, you can confidently move forward on the path of yoga.