The Science of Pranayama

By Sri Swami Sivananda

A DIVINE LIFE SOCIETY PUBLICATION Fourth Edition: 1998 (1,000 Copies) World Wide Web (WWW) Edition : 1999. http://www.sivanandadlshq.org/home.html This WWW reprint is for free distribution The Divine Life Trust Society Published By THE DIVINE LIFE SOCIETY P.O. Shivanandanagar249 192 Distt. Tehri-Garhwal, Uttar Pradesh, Himalayas, India.

What is Pranayama Pranayama (According to the Gita) Pranayama (According To Sri Sankaracharya) Pranayama (According to Yogi Bhusunda) Control of Breath Varieties of Pranayama Three Ty es of Pranayama The Vedantic !um"haka Pranayama for #adi$Suddhi %antra &uring Pranayama '(ercise #o) * '(ercise #o) + '(ercise #o) , '(ercise #o) &ee Breathing '(ercise !a ala"hati The '(ternal !um"haka (Bahya) 'asy Comforta"le Pranayama (Sukha Pur.aka) Pranayama for A/akening !undalini Pranayama &uring %editation Pranayama While Walking Pranayama in Sa.asana 0hythmical Breathing Surya Bheda 122ayi Sitkari Sitali Bhastrika Bhramari %urchha Pla.ini !e.ala !um"haka Pranic 3ealing &istant 3ealing 0ela(ation

0ela(ation of %ind 4m ortance and Benefits of Pranayama S ecial 4nstructions What is Pranayama

Tasmin sati svasaprasvasayor-gativicchedah pranayamah560egulation of "reath or the control of Prana is the sto e(halation7 /hich follo/s after securing that steadiness of osture or seat)8 This is the definition of Pranayama in the Yoga$sutras of Patan2ali)

age of inhalation and

9S.asa: means ins iratory "reath) 9Pras.asa: means e( iratory "reath) You can take u the ractice of Pranayama after you ha.e gained steadiness in your Asana (seat)) 4f you can sit for , hour in one Asana7 continuously at one stretch7 you ha.e gained mastery o.er the Asana) 4f you are a"le to sit from half to one hour e.en7 you can take u the ractice of Pranayama) You can hardly make any s iritual rogress /ithout the ractice of Pranayama) Prana is Vyashti7 /hen the indi.idual is concerned) The sum total of the cosmic energy or cosmic Prana is 3iranyagar"ha /ho is kno/n as the floating 9Golden$'gg:) 3iranyagar"ha is Samashti Prana) ;ne match stick is Vyashti (single)) The /hole match "o( is Samashti) A single mango$ tree is Vyashti) The /hole mango gro.e is Samashti) The energy in the "ody is Prana) By controlling the motion of the lungs or res iratory organs7 /e can control the Prana that is .i"rating inside) By control of Prana7 the mind can "e easily controlled7 "ecause the mind is fastened to the Prana7 like the "ird to the string) <ust as the "ird that is tied to a ost "y a string7 after flying here and there7 finds its resting lace in the ost7 so also this mind$"ird after running hither and thither7 in .arious sensual o"2ects7 finds its resting lace during dee slee in the Prana) Pranayama (According to the Gita) Apane juhvati pranam pranepanam tathapare; Pranapanagatee ruddhva pranayamaparayanah (Gita7 Ch) 4V$+=))) ;thers offer Prana (outgoing "reath) in A ana (incoming "reath) and A ana in Prana7 restraining the assage of Prana and A ana7 a"sor"ed in Pranayama) Pranayama is a recious Ya2na (sacrifice)) Some ractise the kind of Pranayama called Puraka (filling in)) Some ractise the kind of Pranayama called 0echaka (em tying)) Some are engaged in the ractice of Pranayama called !um"haka7 "y im eding the out/ard assage of air7 through the nostrils and the mouth7 and "y im eding the in/ard assage of the air7 in the o osite direction) Pranayama (According To Sri Sankaracharya) 6Pranayama is the control of all life$forces "y realising naught "ut Brahman in all things as the mind7 etc) 6The negation of the 1ni.erse is the outgoing "reath) The thought> 94 am Brahman: itself is called the incoming "reath) The ermanence of that thought thereafter is the restrained "reath) This is the Pranayama of the /ise7 /hile the ressing of the nose is only for the unkno/ing)8 (Aparokshanubhuti, 118-120)) Pranayama (According to Yogi Bhusunda) Bhusunda says to Sri Vasishtha> 64n the cool lotus of the heart /ithin this .isi"le tenement of flesh com osed of the fi.e elements7 there are t/o Vayus7 .i?)7 Prana and A ana7 commingled in it) @or those /ho tread smoothly and /ithout any or the slightest efforts7 the ath of these t/o Vayus7 /ill "ecome the sun and the moon themsel.es in the heart5Akasa7 and /ill ro.e in the Akasa and yet "e animating and carrying their fleshy$ta"ernacle) These Vayus /ill go u and do/n to higher and lo/er states) They are of the same nature in the /aking7 dreaming and dreamless slee ing state7 and ermeate all throughout) 4 am mo.ing in the direction of those t/o Vayus and ha.e rendered nil all my Vasanas in the /aking state lit unto those of the dreamless slee ing state) &i.ide a filament of the lotus$stalk into a thousand times and you /ill find these Vayus more su"tle than that) 3ence it is difficult for me to treat a"out the nature of these Vayus and their .i"rations) ;f these7 Prana does ceaselessly .i"rate in this "ody7 /ith an u /ard motion7 "oth e(ternally and internally7 /hile A ana ha.ing the same fluctuating tendency7 .i"rates "oth e(ternal and internal to the "ody ha.ing a do/n/ard motion) 4t /ill "e "eneficial if the Prana e(haled to the e(tent of *A digits7 is inhaled to the same e(tent) ;nly *+ digits are inhaled ordinarily) Those /ho ha.e "rought to e( erience5.i?)7 the eBualisation of Prana in e(halation and inhalation /ill en2oy infinite "liss) 6#o/ hear a"out the characteristics of Prana) The inhalation to the length of *+ digits of the Prana /hich has "een e(haled7 is called (the internal) Puraka (inhalation)) This also is called the internal (Puraka)7 /hen A ana Vayu re$enters the "ody from outside /ithout any effort) When A ana Vayu ceases to manifest itself and Prana gets a"sor"ed in the heart7 then the time occu ied in such a state is (internal) !um"ha) Yogins are a"le to

e( erience all these) When the Prana in the Akasa of the heart manifests itself e(ternally (to the heart /ithin) in di.erse as ects /ithout any affliction to the mind then it is called (the e(ternal) 0echaka (e(halation)) When the e(ternally fluctuating Prana enters the nose and sto s there at its ti 7 then it is called the e(ternal Puraka) But /hen it is assing from the ti of the nose it goes do/n *+ digits) Then also it is called the e(ternal Puraka) When Prana goes arrested /ithout and A ana /ithin7 then it is called the e(ternal !um"haka) When the shining A ana Vayu takes an u /ard "ent /ithin7 then it is styled the e(ternal 0echaka) All these ractices lead to %oksha) Therefore they should e.er "e meditated u on) Those /ho ha.e understood and ractised /ell all the e(ternal and internal !um"hakas and others7 /ill ne.er "e re"orn) 6All the eight courses7 4 ha.e gi.en out "efore7 are ca a"le of yielding %oksha) They should "e ractised "oth day and night) Those /ho are associated /ith these ractices smoothly and control their minds "y not letting them run in other directions7 /ill in course of time attain #ir.ana) Such ractitioners /ill ne.er thirst after material leasures) They /ill e.er "e in their uniform ractice7 /hether /alking7 standing7 /aking7 dreaming or slee ing) 6Prana7 ha.ing flo/n out7 /ill again "e a"sor"ed in the heart ha.ing run "ack *+ digits) Similarly /ill A ana "e a"sor"ed in the heart7 ha.ing issued out of the heart and running "ack *+ digits to it) A ana "eing the moon7 /ill cool the /hole "ody in its assage) But Prana "eing the sun7 /ill generate heat in the system and cook or digest e.erything in it) Will ains arise in one /ho has reached that su reme state7 /here the !alas (rays) of A ana the moon7 are dro/ned "y Prana the sunC Will re"irth arise in one /ho has reached that o/erful seat7 /hen the !alas of Prana7 the sun7 are de.oured "y A ana the moonC These /ill arrest at once the se.en "irths of those /ho reach that neutral state /here they find A ana Vayu consumed "y Prana and vice versa) 4 eulogise that Chidatma7 /ho is in that intermediate state7 /here Prana and A ana are a"sor"ed in one another) 4 meditate ceaselessly u on that Chidatma7 /ho is in the Akasa7 directly in front7 at the end of my nose7 /here Prana and A ana "oth "ecome e(tinct) Thus it is through this ath of Prana:s control7 that 4 attained the su reme and immaculate Tatt.a7 de.oid of ains)8 Contro of Breath The first im ortant ste is to master the Asana of osture or to control the "ody) The ne(t e(ercise is Pranayama) Correct osture is indis ensa"ly reBuisite for the successful ractice of Pranayama) An easy comforta"le osture is Asana) That ose is the "est /hich continues to "e comforta"le for the greatest length of time) Chest7 neck7 and head must "e in one .ertical line) You should not "end the "ody either for/ards or laterally7 i)e)7 either on the right or left side) You should not sit crooked) You should not allo/ the "ody to colla se) You must not "end the "ody either for/ards or "ack/ards) By regular ractice the mastery o.er the ose /ill come "y itself) @atty eo le /ill find it difficult to ractise the Padma Asana or the Dotus Pose) They can sit on the Sukha Asana (comforta"le ose) or Siddha Asana ( erfected ose)) You need not /ait for ractising Pranayama till you get full mastery o.er the Asana) Practise Asana and side "y side you can ractise Pranayama also) 4n course of time7 you /ill acBuire erfection in "oth) Pranayama can also "e ractised "y sitting in the chair erect) 4n Bhaga.ad$Gita7 the 4mmortal Song of Dord !rishna7 you /ill find a "eautiful descri tion of seat and ose> 64n a ure secret lace "y himself esta"lished in a fi(ed seat of his o/n7 neither too high nor too lo/7 /ith cloth7 "lack antelo e$skin and !usa grass one o.er the other7 there7 making the mind one$ ointed7 /ith thought and the functions of the senses controlled7 steady on his seat7 he should ractise Yoga for the urification of the Self7 holding the "ody7 head and neck erect7 firm7 ga?ing steadily at the ti of the nose /ithout looking around8 (Ch) V45 *E7**7 F *+)) Pranayama is the control of the Prana and the .ital forces of the "ody) 4t is regulation of the "reath) This is the most im ortant ste ) The aim of Pranayama is the control of Prana) Pranayama "egins /ith the regulation of the "reath for ha.ing control o.er the life$currents or inner .ital force) 4n other /ords7 Pranayama is the erfect control of the life$currents through control of "reath) Breath is e(ternal manifestation of the gross Prana) A correct ha"it of "reathing must "e esta"lished "y the regular ractice of Pranayama) 4n ordinary /orldly ersons the "reathing is irregular) 4f you can control the Prana you can com letely control all the forces of the 1ni.erse7 mental and hysical) The Yogi can also control the ;mni resent manifesting o/er out of /hich all energies take their origin7 /hether concerning magnetism7 electricity7 gra.itation7 cohesion7 ner.e$currents7 .ital forces or thought$.i"rations7 in fact the total forces of the 1ni.erse7 hysical and mental) 4f one controls the "reath or Prana7 the mind also is controlled) 3e /ho has controlled his mind has also controlled his "reath) 4f one is sus ended7 the other is also sus ended) 4f the mind and Prana are "oth controlled one gets li"eration from the round of "irths and deaths and attains immortality) There is intimate connection "et/een the mind7 Prana and semen) 4f one controls the seminal energy7 the mind and Prana are also controlled) 3e /ho has controlled his seminal energy has also controlled his Prana and mind) 3e /ho ractises Pranayama /ill ha.e good a etite7 cheerfulness7 handsome figure7 good strength7 courage7 enthusiasm7 a high standard of health7 .igour and .itality and good concentration of mind) Pranayama is Buite suita"le for the Westerners also) A Yogi measures the s an of his life not "y the num"er of years "ut "y the num"er of his "reaths) You can take in a certain amount of energy or Prana from the atmos heric air along /ith each "reath) Vital ca acity is the ca acity sho/n "y the largest Buantity of air a man can inhale after the dee est ossi"le e(halation) A

man takes fifteen "reaths in a minute) The total num"er of "reaths comes to +*7AEE times er day) !arieties of Pranayama !ahya-abhyantar-stambha-vritti-desaa-ka"a #ankhyabhih patidtishto deergha-sukshmah$% Yoga Sutras5Cha ) 447 Sa) GE Pranayama is regarded lengthy or su"tle according to its three com onents7 the e(ternal7 the internal and the steadyH the retention rocesses are modified "y the regulations of s ace7 time and num"er) When the "reath is e( ired7 it is 0echaka7 the first kind of Pranayama) When the "reath is dra/n in7 it is the second7 termed Puraka) When it is sus ended7 it is the third kind7 called !um"haka) !um"haka is retention of "reath) !um"haka increases the eriod of life) 4t augments the inner s iritual force7 .igour and .itality) 4f you retain the "reath for one minute7 this one minute is added to your s an of life) Yogins "y taking the "reath to the Brahmarandhra at the to of the head and kee ing it there7 defeat the Dord of death7 Yama7 and conBuer death) Chang &e. li.ed for one thousand and four hundred years through the ractice of !um"haka) 'ach of these motions in Pranayama7 .i?)7 0echaka7 Puraka and !um"haka7 is regulated "y s ace7 time and num"er) By s ace is meant the inside or outside of the "ody and the articular length or the "readth and also /hen the Prana is held in some articular art of the "ody) &uring e( iration the distance to /hich "reath is thro/n outside .aries in different indi.iduals) The distance .aries during ins iration also) The length of the "reath .aries in accordance /ith the er.ading Tatt.a) The length of the "reath is res ecti.ely *+7 *A7 -7 I7 E fingers: "readths according to the Tatt.as5Prith.i7 A as7 Te2as7 Vayu or Akasa (earth7 /ater7 fire7 air or ether)) This is again e(ternal during e(halation and internal during inhalation) Time is7 the time of duration of each of these7 /hich is generally counted "y %atra7 /hich corres onds to one second) %atra means a measure) By time is also meant ho/ long the Prana should "e fi(ed in a articular centre or art) #um"er refers to the num"er of times the Pranayama is erformed) The Yogic student should slo/ly take the num"er of Pranayamas to eighty at one sitting) 3e should ha.e four sittings in the morning7 afternoon7 e.ening and midnight7 or at = a)m)7 and should ha.e thus ,+E Pranayamas in all) The effect or fruit of Pranayama is 1dghata or a/akening of the slee ing !undalini) The chief aim of Pranayama is to unite the Prana /ith the A ana and take the united Pranayama slo/ly u /ards to/ards the head) !undalini is the source for all occult o/ers) The Pranayama is long or short according to the eriod of time7 it is ractised) <ust as /ater7 thro/n on a hot an shri.els u on all sides as it is "eing dried u 7 so also air7 mo.ing in or out ceases its action "y a strong effort of restraint (!um"haka) and stays /ithin) Vachas ati descri"es56%easured "y ,A %atras7 is the first attem t (1dghata)7 /hich is mild) T/ice that is the second7 /hich is middling) Thrice that is the third7 /hich is the intense) This is the Pranayama as measured "y num"er)8 The 9 lace: of e(halation lies /ithin *+ Angulas (inches) of the ti of nose) This is to "e ascertained through a iece of reed or cotton) The lace of inhalation ranges from the head do/n to the soles of the feet) This is to "e ascertained through a sensation similar to the touch of an ant) The lace of !um"haka consists of the e(ternal and internal laces of "oth e(halation and inhalation taken together7 "ecause the functions of the "reath are ca a"le of "eing held u at "oth these laces) This is to "e ascertained through the a"sence of the t/o indicati.es noted a"o.e7 in connection /ith e(halation and inhalation) The s ecification of the three kinds of "reath regulations7 "y all these three5time7 s ace and num"er5is only o tional) They are not to "e understood as to "e ractised collecti.ely7 for in many Smritis /e meet /ith assages7 /here the only s ecification mentioned /ith reference to the regulation of "reath is that of time) The fourth is restraining the Prana "y directing it to e(ternal or internal o"2ectH !ahyabhyantara-vishayakshepi chaturthah% (Yoga Sutras> **7GE)) The third kind of Pranayama that is descri"ed in Sutra GE of the Yoga Sutras7 is ractised only till the first 1dghata is marked) This fourth Pranayama is carried further) 4t concerns /ith the fi(ing of the Prana in the .arious lotuses (Padmas or Chakras) and taking it slo/ly7 and slo/ly7 ste "y ste 7 and stage "y stage to the last lotus in the head7 /here erfect Samadhi takes lace) This is internal) '(ternally it takes into consideration the length of "reath in accordance /ith the re.ailing Tatt.a) Prana can "e descri"ed either inside or outside) By gradual mastery o.er the reliminary three kinds of Pranayama7 the fourth kind comes in) 4n the third kind of Pranayama the s here is not

taken into consideration) The sto age of the "reath occurs /ith one single effort and is then measured "y s ace7 time and num"er and thus "ecomes &irgha (long) and Sukshma (su"tle)) 4n the fourth .ariety7 ho/e.er the s heres of e( iration and ins iration are ascertained) The different states are mastered "y and "y) The fourth .ariety is not ractised all at once "y a single effort like the third one) ;n the other hand7 it reaches different states of erfection7 as it is "eing done) After one stage is mastered7 the ne(t stage is taken u and ractised) Then it goes in succession) The third is not receded "y measurements and is "rought a"out "y a single effort) The fourth is ho/e.er receded "y the kno/ledge of the measurements7 and is "rought a"out "y much effort) This is the only difference) The conditions of time7 s ace and num"er are a lica"le to this kind of Pranayama also) Particular occult o/ers de.elo themsel.es at each stage of rogress) Three Ty"es of Pranayama There are three ty es of Pranayama7 .i?)7 Adhama7 %adhyama and 1ttama (inferior7 middle and su erior)) The Adhama Pranayama consists of *+ %atras7 %adhyama consists of +- %atras and the 1ttama occu ies a time of ,+ %atras) This is for Puraka) The ratio "et/een Puraka7 !um"haka and 0echaka is *>->+) Puraka is inhalation) !um"haka is retention) 0echaka is e(halation) 4f you inhale for a eriod of *+ %atras you /ill ha.e to make !um"haka for a eriod of -I %atras) Then the time for 0echaka /ill "e +- %atras) This is for Adhama Pranayama) The same rule /ill a ly to the other t/o .arieties) @irst7 ractise for a month of Adhama Pranayama) Then ractise %adhyama for three months) Then take u the 1ttama .ariety) Salute your Guru and Sri Ganesa as soon as you sit in the Asana) The time for A"hyasa is early morning - a)m)7 *E a)m)7 e.ening - )m)7 and night *E )m)7 or *+ )m) As you ad.ance in ractice you /ill ha.e to do ,+E Pranayamas daily) Sagar"ha Pranayama is that Pranayama7 /hich is attended /ith mental <a a of any %antra7 either Gayatri or ;m) 4t is one hundred times more o/erful than the Agar"ha Pranayama7 /hich is lain and unattended /ith any <a a) Pranayama Siddhi de ends u on the intensity of the efforts of the ractitioner) An ardent enthusiastic student7 /ith Parama 1tsaha7 Sahasa and &ridhata (?eal7 cheerfulness and tenacity)7 can effect Siddhi ( erfection) /ithin si( monthsH /hile a ha y$go$lucky ractitioner /ith Tandri and Alasya (dro/siness and la?iness) /ill find no im ro.ement e.en after eight or ten years) Plod on) Perse.ere /ith atience7 faith7 confidence7 e( ectation7 interest and attention) You are "ound to succeed) &i" desperandum5#e.er des air) The !edantic #um$haka Being /ithout any distraction and /ith a calm mind7 one should ractise Pranayama) Both e( iration and ins iration should "e sto ed) The ractitioner should de end solely on BrahmanH that is the highest aim of life) The gi.ing out of all e(ternal o"2ects7 is said to "e 0echaka) The taking in of the s iritual kno/ledge of Sastras7 is said to "e Puraka7 and the kee ing to oneself of such kno/ledge is said to "e !um"haka) 3e is an emanci ated erson /ho ractises his Chitta thus) There is no dou"t a"out it) Through !um"haka the mind should al/ays "e taken u and through !um"haka alone it should "e filled u /ithin) 4t is only through !um"haka that !um"haka should "e firmly mastered) Within it7 is 9Parama Si.a:) At first in his Brahmagranthi there is roduced soon a hole or assage) Then ha.ing ierced Brahmagranthi7 he ierces Vishnugranthi7 then he ierces 0udragranthi7 then the Yogin attains his li"eration through the religious ceremonies7 erformed in .arious "irths7 through the grace of Gurus and &e.atas and through the ractice of Yoga) Pranayama for %adi&Suddhi The Vayu cannot enter the #adis if they are full of im urities) Therefore7 first of all7 they should "e urified and then Pranayama should "e ractised) The #adis are urified "y t/o rocesses7 .i?)7 Samanu and #irmanu) The Samanu is done "y a mental rocess /ith Bi2a %antra) The #irmanu is done "y hysical cleansing or the Shatkarmas) *) Sit on Padmasana) %editate on the Bi2akshara of Vayu y>J '(am) /hich is of smoke colour) 4nhale through the left nostril) 0e eat the Bi2akshara *A times) This is Puraka) 0etain the "reath till you re eat the Bi2a A- times) This is !um"haka) Then e(hale through the right nostril .ery .ery slo/ly till you re eat the Bi2akshara ,+ times) +) The na.el is the seat of Agnitatt.a) %editate on this Agnitatt.a) Then dra/ the "reath through the right nostril re eating *A times the Agni Bi2a rJ '*am)$ 0etain the "reath7 till you count the Bi2a A- times) Then e(hale slo/ly through the left nostril till you re eat mentally the Bi2a letter ,+ times) ,) @i( the ga?e at the ti of the nose) 4nhale through the left nostril re eating the Bi2a YJ 'Tham) *A times) 0etain the "reath till you re eat the Bi2a 'Tham) A- times) #o/ imagine that the nectar that flo/s from the moon7 runs through all the .essels of the "ody and urifies them) Then

e(hale slo/ly through right nostril till you re eat the Prith.i Bi2a l>J '+am) ,+ times) The #adis are urified nicely "y the ractice of the a"o.e three kinds of Pranayama "y sitting firmly in your usual osture) 'antra (uring Pranayama The %antra for re etition during the ractice of Pranayama is laid do/n in the 4s.ara Gita> 6When the as irant holding his "reath re eats the Gayatri thrice7 together /ith e.en Vyahritis in the "eginning7 the Siras at the end and the Prana.a7 one at "oth ends of it7 this is7 /hat is called the regulation of "reath)8 Yogi Ya2na.alkya7 on the other hand7 declares thus> 6The u /ard "reath and the do/n/ard "reath7 ha.ing "een restrained7 regulation of "reath is to "e ractised "y means of the Prana.a (K) /ith due regard to the unit of measure of the %antra) This re etition of the Prana.a alone7 is meant for the Paramahamsa Sannyasins) 4t has "een declared in the Smritis7 that ordinary contem lation is to "e ractised7 through the inhalation and other stages of "reath$regulation at one:s na.el7 heart and forehead7 /ith reference to the forms of Brahma7 Vishnu and Si.a res ecti.ely) @or the Paramahamsa ho/e.er7 the only o"2ect of contem lation has "een declared to "e Brahman) 6The self$controlled ascetic is to contem late u on the su reme Brahman7 "y means of the Prana.a78 declares the Sruti) )*ercise %o+ , Sit on Padmasana) Close your eyes) Concentrate on Trikuti (the s ace "et/een the t/o eye$"ro/s)) Close the right nostril /ith your right thum") 4nhale slo/ly through the left nostril as long as you can do it /ith comfort) Then e(hale .ery .ery slo/ly through the same nostril) &o t/el.e times) This is one round) Then inhale through the right nostril "y closing the left nostril /ith your right ring and little fingers and e(hale .ery slo/ly through the same nostril) &o t/el.e times) This is one round) &o not make any sound during inhalation and e(halation) 0e eat your 4shta %antra during the ractice) 4n the second /eek of ractice7 do t/o rounds7 in the third /eek7 three rounds) Take rest for t/o minutes /hen one round is o.er) 4f you take a fe/ normal "reaths7 /hen one round is o.er7 that /ill gi.e you sufficient rest and you /ill "e fresh for the ne(t round) There is no !um"haka in this e(ercise) You can increase the num"er of rounds according to your strength and ca acity) )*ercise %o+ 4nhale through "oth the nostrils slo/ly and gently) &o not retain the "reath) Then e(hale slo/ly) &o *+ times) This /ill constitute one round) You can do + or , rounds according to your ca acity and strength and time at your dis osal) )*ercise %o+ . Sit on your Asana) Close the right nostril /ith your right thum") Then inhale slo/ly through your left nostril) Close the left nostril /ith your right ring and little fingers and o en the right nostril "y remo.ing the right thum") '(hale .ery slo/ly through the right nostril) Then dra/ the air through the right nostril as long as you can do it /ith comfort and e(hale through the left nostril "y remo.ing the right ring and little fingers) There is no !um"haka in this Pranayama) 0e eat the rocess *+ times) This /ill constitute one round) )*ercise %o+ / %editate that the single letter7 the Su reme light5Prana.a or ;%5is the origin or source of the three letters A7 1 and %) 4nhale the air through 4da or left nostril for the s ace of *A %atras (seconds)7 meditate on the letter 9A: during that timeH retain the air for the s ace of A- %atras7 meditate on the letter 91: during the timeH e(hale through the right nostril for the s ace of ,+ %atras and meditate on the letter 9%: during that time) Practise this again and again in the a"o.e order) Begin /ith + or , times and gradually increase the num"er to +E or ,E times according to your ca acity and strength) To "egin /ith7 kee the ratio *>->+) Gradually increase the ratio to *A>A->,+) (ee" Breathing )*ercise

'ach dee "reathing consists of a .ery full inhalation7 through the nose and a dee 7 steady e(halation also7 through the nose) 4nhale slo/ly as much as you can do) '(hale slo/ly as much as you can do) &uring inhalation7 o"ser.e the follo/ing rules> *) Stand u ) Place the hands on the hi s7 the el"o/s /ill "e out and not forced "ack/ard) Stand at ease) +) Dengthen the chest straight u /ards) Press the hi "ones /ith the hands in do/n/ard direction) A .acuum /ill "e formed "y this act and the air /ill rush in of its o/n accord) ,) !ee the nostrils /ide o en) &o not use the nose as a suction um ) 4t should ser.e as a assi.e assage for "oth the inhaled and the e(haled air) &o not make any sound /hen you inhale and e(hale) 0emem"er that correct "reathing is noiseless) -) Stretch the /hole u G) &o not arch the u er art of the trunk) er chest into a cram ed osition) !ee the a"domen naturally rela(ed)

A) &o not "end the head far "ack/ards) &o not dra/ the a"domen in/ards) &o not force the shoulders "ack) Dift the shoulders u ) &uring the e(halation o"ser.e the follo/ing rules carefully> *) Allo/ the ri"s and the /hole u er art of the trunk to sink do/n gradually)

+) &ra/ the lo/er ri"s and a"domen u /ards5slo/ly) ,) &o not "end the "ody too much for/ard) Arching of the chest should "e a.oided) !ee the head7 neck and trunk in a straight line) Contract the chest) &o not "reathe the air out through the mouth) '(hale .ery7 .ery slo/ly /ithout roducing any noise) -) '( iration sim ly takes lace "y rela(ing the ins iratory muscles) The chest falls do/n "y its o/n /eight and e( els the air out through the nose) G) 4n the "eginning7 do not retain the "reath after inhalation) When the rocess of inhalation is o.er "egin e(halation at once) When you ha.e sufficiently ad.anced in your ractice7 you can slo/ly retain the "reath from fi.e seconds to one minute according to your ca acity) A) When one round of three dee "reathings is o.er7 you can take a little rest7 90es iratory ause:5"y taking a fe/ normal "reaths) Then start the second round) &uring the ause7 stand still in a comforta"le osition /ith hands on hi s) The num"er of rounds can "e fi(ed according to the ca acity of the ractitioner) &o , or - rounds and increase one round e.ery /eek) &ee "reathing is only a .ariety of Pranayama) #a"a a$hati ,-apa"a. is a Sanskrit /ordH it means skull) ,!hati. means to shine) The term ,-apa"abhati. means an e(ercise that makes the skull shine) This !riya cleanses the skull) So this is taken as one of the Shat$!armas (si( cleansing rocesses in 3atha Yoga)) Sit on Padmasana) !ee the hands on knees) Close the eyes) Perform Puraka and 0echaka ra idly) This should "e ractised .igorously) ;ne /ill get ers iration rofusely) This is a good form of e(ercise) Those /ho are /ell$.ersed in !a ala"hati7 can do Bhastrika .ery easily) There is no !um"haka in this Pranayama) 0echaka lays a rominent art) Puraka is mild7 slo/ and long (&irgha)) But the 0echaka should "e done Buickly and forci"ly "y contracting the a"dominal muscles /ith a "ack/ard ush) When you do Puraka7 release the a"dominal muscles) Some eo le naturally make a cur.e of the s ine and "end their heads also) This is not desira"le) The head and the trunk should "e erect) Sudden e( ulsions of "reath follo/ one another as in Bhastrika) To start /ith7 you can ha.e one e( ulsion er second) Gradually you can ha.e t/o e( ulsions er second) To "egin /ith do one round in the morning consisting of *E e( ulsions only) 4n the second /eek7 do one round in the e.ening) 4n the third /eek7 do t/o rounds in the morning and t/o rounds in the e.ening) Thus e.ery /eek7 gradually and cautiously increase *E e( ulsions to each round till you get *+E e( ulsions for each round) 4t cleanses the res iratory system and the nasal assages) 4t remo.es the s asm in "ronchial tu"es) ConseBuently7 Asthma is relie.ed and also cured in course of time) The a ices of the lungs get ro er o(ygenation) There"y they cannot afford fa.oura"le nidus ("reeding grounds) for tu"ercle "acilli) Consum tion is cured "y this ractice) Dungs are considera"ly de.elo ed) Car"on dio(ide is eliminated in a large scale)

4m urities of the "lood are thro/n out) Tissues and cells a"sor" a large Buantity of o(ygen) The ractitioner kee s u good health) 3eart functions ro erly) The circulatory and res iratory systems are toned to a considera"le degree) The )*terna #um$haka (Bahya) &ra/ the air through the left nostril till you count , ;%sH thro/ it out through the right nostril immediately /ithout retaining it counting A ;%s) Sto it outside till you count *+ ;%s) Then dra/ the "reath through the rightH e(hale it through the left and sto it outside as "efore7 using the same units of ;% for inhalation7 e(halation and retention) &o si( times in the morning and si( times in the e.ening) Gradually increase the num"er of rounds and the time of !um"haka) &o not strain or fatigue yourself) )asy Comforta$ e Pranayama (Sukha Purvaka) Sit on Padmasana or Siddhasana in your meditation room7 "efore the icture of your 4shta &e.ata (guiding deity)) Close the right nostril /ith the right thum") &ra/ in the air .ery7 .ery slo/ly through the left nostril) Then close the left nostril also /ith little and ring fingers of the right hand) 0etain the air as long as you can comforta"ly do) Then e(hale .ery7 .ery slo/ly through the nostril after remo.ing the thum") #o/ half the rocess is o.er) Then dra/ air through the right nostril) 0etain the air as "efore and e(hale it .ery7 .ery slo/ly through the left nostril) All these si( rocesses constitute one Pranayama) &o +E in the morning and +E in the e.ening) Gradually increase the num"er) 3a.e a Bha.a (mental attitude) that all the &ai.i Sam at (di.ine Bualities)7 e)g)7 mercy7 lo.e7 forgi.eness7 Santi7 2oy7 etc)7 are entering into your system along /ith the ins ired air and all Asuri Sam at (de.ilish Bualities) such as lust7 anger7 greed7 etc)7 are "eing thro/n out along /ith the e( ired air) 0e eat ;% or Gayatri mentally during Puraka7 !um"haka and 0echaka) 3ard$/orking Sadhakas can do ,+E !um"hakas daily in four sittings at the rate of IE in each sitting) This Pranayama remo.es all diseases7 urifies the #adis7 steadies the mind in concentration7 im ro.es digestion7 increases the digesti.e fire and a etite7 hel s to maintain Brahmacharya and a/akens the !undalini that is slee ing at the %uladhara Chakra) Purification of #adis /ill set in ra idly) You /ill ha.e le.itation (rising a"o.e the ground) also) (#ote> Various %antras and their "enefits are descri"ed in my "ook 6<a a Yoga8)) Pranayama for Awakening #unda ini When you ractise the follo/ing7 concentrate on the %uladhara Chakra at the "ase of the s inal column7 /hich is triangular in form and /hich is the seat of the !undalini Sakti) Close the right nostril /ith your fight thum") 4nhale through the left nostril till you count , ;%s slo/ly) 4magine that you are dra/ing the Prana /ith the atmos heric air) Then close the left nostril /ith your little and ring fingers of the right hand) Then retain the "reath for *+ ;%s) Send the current do/n the s inal column straight into the triangular lotus7 the %uladhara Chakra) 4magine that the ner.e$ current is striking against the lotus and a/akening the !undalini) Then slo/ly e(hale through the right nostril counting A ;%s) 0e eat the rocess from the right nostril as stated a"o.e7 using the same units7 and ha.ing the same imagination and feeling) This Pranayama /ill a/aken the !undalini Buickly) &o it , times in the morning and , times in the e.ening) 4ncrease the num"er and time gradually and cautiously according to your strength and ca acity) 4n this Pranayama7 concentration on the %uladhara Chakra is the im ortant thing) !undalini /ill "e a/akened Buickly if the degree of concentration is intense and if the Pranayama is ractised regularly) Pranayama (uring 'editation 4f you do concentration and meditation7 Pranayama7 comes "y itself) The "reath "ecomes slo/er and slo/er) We /ill ractise this Pranayama daily unconsciously) When you are reading a sensational story"ook or /hen you are sol.ing a mathematical ro"lem7 your mind is really .ery much a"sor"ed in the su"2ect$matter) 4f you closely /atch your "reath on these occasions7 you /ill find that the "reath has "ecome .ery .ery slo/) When you see a tragical story "eing enacted in the theater or a film$sho/7 /hen you hear a .ery sad striking ne/s or some glad tidings7 /hen you shed tears either of 2oy or sorro/7 or "urst into laughter7 the "reath is slackened5Pranayama comes "y itself) 4n those Yogic students /ho ractise Sirshasana7 Pranayama comes "y itself) 4t is o".ious from these e(am les that /hen the mind is dee ly concentrated on any su"2ect7 the res iration slo/s do/n or sto s) Pranayama is "eing done automatically) %ind and Prana are intimately connected) 4f you turn your attention to /atch the "reath on those occasions7 it /ill regain its normal state) Pranayama comes "y itself to those /ho are dee ly a"sor"ed in doing <a a7 &hyana or Brahma$Vichara (enBuiry of Atman)) Prana7 mind and Virya (seminal energy) are under one Sam"andha (connection)) 4f you can control the mind7 Prana and Virya are controlled "y themsel.es) 4f you can control Prana7 mind and Virya are controlled "y themsel.es) 4f you control the Virya "y remaining as an Akhanda Brahmachari /ithout emission of e.en a single dro of semen for *+ years7 mind and Prana are controlled "y themsel.es) <ust as there is connection "et/een /ind and fire (light)7 so also there is connection "et/een Prana and mind) Wind fans the fire) Prana also fans the mind) 4f

there is no /ind7 fire or light gets steady) 3atha Yogins a roach Brahman "y controlling Prana) 0a2a Yogins a mind)

roach Brahman "y controlling

4n this Pranayama you need not close the nostrils) Sim ly close the eyes if you ractise it in a sitting osture) @orget the "ody and concentrate) 4f you ractise this during /alking7 2ust feel minutely the mo.ement of the air that is inhaled and e(haled) Pranayama Whi e Wa king Walk /ith head u 7 shoulders "ack and /ith chest e( anded) 4nhale slo/ly through "oth nostrils counting ;% mentally , times7 one count for each ste ) Then retain the "reath till you count *+ ;%s) Then e(hale slo/ly through "oth nostrils till you count A ;%s) Take the res iratory ause or rest after one Pranayama counting *+ ;%s) 4f you find it difficult to count ;% /ith each ste 7 count ;% /ithout ha.ing any concern /ith the ste s) !a ala"hati can also "e done during /alking) Those /ho are .ery "usy can ractise the a"o.e Pranayama during their morning and e.ening /alks) 4t is like killing t/o "irds /ith one stone) You /ill find it .ery leasant to ractise Pranayama /hile /alking in an o en lace7 /hen delightful gentle "ree?e is "lo/ing) You /ill "e in.igorated and inner.ated Buickly to a considera"le degree) Practise7 feel and realise the marked7 "eneficial influence of this kind of Pranayama) Those /ho /alk "riskly7 re eating ;% mentally or .er"ally do ractise natural Pranayama /ithout any effort) Pranayama in Savasana Die do/n on the "ack7 Buiet at ease7 o.er a "lanket) !ee the hands on the ground "y the side and legs straight) The heels should "e ke t together7 "ut the toes can remain a little a art) 0ela( all the muscles and the ner.es) Those /ho are .ery /eak7 can ractise Pranayama in this ose /hile lying on the ground or on a "edstead) &ra/ the "reath slo/ly /ithout making any noise7 through "oth nostrils) 0etain the "reath as long as you can do it /ith comfort) Then e(hale slo/ly through "oth nostrils) 0e eat the rocess *+ times in the morning and *+ times in the e.ening) Chant ;% mentally during the ractice) 4f you like you can ractise the 9easy comforta"le osture: also) This is a com"ined e(ercise of Asana7 Pranayama7 meditation and rest) 4t gi.es rest not only to the "ody "ut also for the mind) 4t gi.es relief7 comfort and ease) This is .ery suita"le for aged eo le) 0hythmica Breathing The "reathing in men and /omen is .ery irregular) 4n e(halation the Prana goes out *A digits and in inhalation only *+ digits7 thus losing - digits) But if you inhale for *A digits as in e(halation then you /ill ha.e rhythmical "reathing) Then the o/er !undalini /ill "e roused) By the ractice of rhythmical "reathing you /ill en2oy real good rest) You can control the res iratory centre that is situated in medulla o"longata and other ner.es also7 "ecause the centre of res iration has a sort of controlling effect on other ner.es) 3e /ho has calm ner.es7 has a calm mind also) 4f the units of e(halation and inhalation are the same7 you /ill ha.e rhythmical "reathing) 4f you inhale till you count A ;%s7 e(hale also till you count A ;%s) This is "reathing in and out in a measured manner) This /ill harmonise the /hole system) This /ill harmonise the hysical "ody7 mind7 4ndriyas and /ill soothe the tired ner.es) You /ill e( erience full re ose and calmness) All the "u""ling emotions /ill su"side and the surging im ulses /ill calm do/n) There is another .ariety of modification of rhythmic "reathing) 4nhale slo/ly through "oth nostrils for - ;%sH retain the "reath for I ;%s (internal !um"haka)H e(hale slo/ly through "oth nostrils for - ;%sH and retain the "reath outside (e(ternal !um"haka) for I ;%s) 0e eat the a"o.e rocess a num"er of times according to your strength and ca acity) You can gradually increase the duration of inhalation and e(halation after some ractice of I ;%s and the eriod "et/een "reaths to *A ;%s) But ne.er try to increase the duration until you are sure that you ha.e o/er and strength to do so) You must e( erience 2oy and leasure in doing the same) You should not feel any undue strain) Pay considera"le attention to kee u the rhythm) 0emem"er that the rhythm is more im ortant than the length of "reath) You must feel the rhythm throughout your /hole "ody) Practice /ill make you erfect) Patience and erse.erance are needed) Surya Bheda Sit on Padmasana or Siddhasana) Close the eyes) !ee the left nostril closed /ith your right ring and little fingers) Slo/ly inhale /ithout making any sound as long as you can do it comforta"ly through the right nostril) Then close the right nostril /ith your right thum" and retain the "reath firmly ressing the chin against the chest (<alandhara Bandha)) 3old on the "reath till ers iration oo?es from the ti s of the nails and roots of the hairs (hair follicles)) This oint cannot "e reached at the .ery outside) You /ill ha.e to increase the eriod of !um"haka gradually) This is the

limit of the s here of ractice of Surya Bheda !um"haka) Then e(hale .ery slo/ly /ithout making any sound through the left nostril "y closing the right nostril /ith the thum") 0e eat ;% mentally /ith Bha.a and meaning during inhalation7 retention and e(halation) '(hale after urifying the skull "y forcing the "reath u ) This Pranayama should again and again "e erformed7 as it urifies the "rain and destroys the intestinal /orms and diseases arising from e(cess of /ind (Vayu)) This remo.es the four kinds of e.ils caused "y Vayu and cures Vata or rheumatism) 4t cures rhinitis7 ce halalgia and .arious sorts of neuralgia) The /orms that are found in the frontal sinuses are remo.ed) 4t destroys decay and death7 a/akens !undalini Sakti and increases the "odily fire)

#urya !heda 122ayi Sit in Padmasana or Siddhasana) Close the mouth) 4nhale slo/ly through "oth the nostrils in a smooth7 uniform manner till the "reath fills the s ace from the throat to the heart) 0etain the "reath as long as you can do it comforta"ly and then e(hale slo/ly through the left nostril "y closing the right nostril /ith your right thum") '( and the chest /hen you inhale) &uring inhalation a eculiar sound is roduced o/ing to the artial closing of glottis) The sound roduced during inhalation should "e of a mild and uniform itch) 4t should "e continuous also) This !um"haka may "e ractised e.en /hen /alking or standing) 4nstead of e(haling through the left nostril7 you can e(hale slo/ly through "oth nostrils) This remo.es the heat in the head) The ractitioner "ecomes .ery "eautiful) The gastric fire is increased) 4t remo.es all the e.ils arising in the "ody and the &hatus and cures <alodara (dro sy of the "elly or ascites)) 4t remo.es hlegm in the throat7 Asthma7 consum tion and all sorts of ulmonary diseases are cured) All diseases that arise from deficient inhalation of o(ygen7 and diseases of the heart are cured) All /orks are accom lished "y 122ayi Pranayama) The ractitioner is ne.er attacked "y diseases of hlegm7 ner.es7 dys e sia7 dysentery7 enlarged s leen7 consum tion7 cough or fe.er) Perform 122ayi to destroy decay and death)

/jjayi Sitkari @old the tongue so that the ti of the tongue might touch the u er alate and dra/ the air through the mouth /ith a hissing sound C C C C (or Si7 Si7 Si7 Si)) Then retain the "reath as long as you can /ithout the feeling of suffocation and then e(hale slo/ly through "oth nostrils) You can kee the t/o ro/s of teeth in contact and then inhale the air through the mouth as "efore) The ractice enhances the "eauty of the ractitioner and .igour of his "ody) 4t remo.es hunger7 thirst7 indolence and slee ) 3is strength /ill "e 2ust like that of 4ndra) 3e "ecomes the Dord of Yogins) 3e is a"le to do and undo things) 3e "ecomes an inde endent monarch) 3e "ecomes in.inci"le) #o in2ury /ill affect him) When you are thirsty7 ractise this) You /ill "e relie.ed of thirst immediately)

#itkari Sita i Protrude the tongue a little a/ay from the li s) @old the tongue like a tu"e) &ra/ in the air through the mouth /ith the hissing sound Si) 0etain the "reath as long as you can hold on /ith comfort) Then e(hale slo/ly through "oth nostrils) Practise this daily again and again in the morning from *G to ,E times) You can do this either on Padmasana7 Siddhasana7 Va2rasana or e.en /hen you stand or /alk) This Pranayama urifies the "lood) 4t Buenches thirst and a eases hunger) 4t cools the system) 4t destroys Gulma (chronic dys e sia)7 Pleeha7

inflammation of .arious chronic diseases7 fe.er7 consum tion7 indigestion7 "ilious disorders7 hlegm7 the "ad effects of oison7 snake$"ite7 etc) When you are caught u in a 2ungle or any lace /here you cannot get /ater7 if you feel thirsty7 ractise this Pranayama) You /ill "e at once relie.ed of thirst) 3e /ho ractises this Pranayama regularly7 /ill not "e affected "y the "ite of ser ents and scor ions) Sitali !um"haka is an imitation of the res iration of a ser ent) The ractitioner gets the o/er of casting his skin and enduring the ri.ation of air7 /ater and food) 3e "ecomes a roof against all sorts of inflammations and fe.er) Bhastrika 4n Sanskrit Bhastrika means 9"ello/s:) 0a id succession of forci"le e( ulsion is a characteristic feature of Bhastrika) <ust as a "lacksmith "lo/s his "ello/s ra idly7 so also you should mo.e your "reath ra idly) Sit on Padmasana) !ee the "ody7 neck and head erect) Close the mouth) #e(t7 inhale and e(hale Buickly ten times like the "ello/s of the "lacksmith) Constantly dilate and contract) When you ractise this Pranayama a hissing sound is roduced) The ractitioner should start /ith ra id e( ulsions of "reath follo/ing one another in ra id succession) When the reBuired num"er of e( ulsions7 say ten for a round7 is finished7 the final e( ulsion is follo/ed "y a dee est ossi"le inhalation) The "reath is sus ended as long as it could "e done /ith comfort) Then dee est ossi"le e(halation is done .ery slo/ly) The end of this dee e(halation com letes one round of Bhastrika) 0est a /hile after one round is o.er "y taking a fe/ normal "reaths) This /ill gi.e you relief and make you fit for starting the second round) &o three rounds daily in the morning) You can do another three rounds in the e.ening also) Busy eo le /ho find it difficult to do three rounds of Bhastrika can do one round at least) This also /ill kee them Buite fit) Bhastrika is a o/erful e(ercise) A com"ination of !a ala"hati and 122ayi makes u Bhastrika) Practise !a ala"hati and 122ayi to start /ith) Then you /ill find it .ery easy to do Bhastrika) Some rolong the ractice till they get tired) You /ill get ers iration rofusely) 4f you e( erience any giddiness sto the ractice and take a fe/ normal "reaths) Continue the ractice after the giddiness has .anished) Bhastrika can "e done "oth in the morning and e.ening in /inter) 4n summer do it in the morning only during cool hours) Bhastrika relie.es inflammation of the throat7 increases gastric fire7 destroys hlegm7 remo.es diseases of the nose and chest and eradicates asthma7 consum tion7 etc) 4t gi.es good a etite) 4t "reaks the three Granthis or knots .i?)7 Brahma Granthi7 Vishnu Granthi and 0udra Granthi) 4t destroys hlegm /hich is the "olt or o"stacle to the door at the mouth of Brahma #adi (Sushumna)) 4t ena"les one to kno/ the !undalini) 4t remo.es all diseases /hich arise from e(cess of /ind7 "ile and hlegm) 4t gi.es /armth to the "ody) When you ha.e no sufficient /arm clothing in a cool region to rotect yourself from cold7 ractise this Pranayama and you /ill get sufficient /armth in the "ody Buickly) 4t urifies the #adis considera"ly) 4t is the most "eneficial of all !um"hakas) Bhastrika !um"haka should "e s ecially ractised as it ena"les the Prana to "reak through the three Granthis or knots that are firmly located in the Sushumna) 4t a/akens the !undalini Buickly) The ractitioner /ill ne.er suffer from any disease) 3e /ill al/ays "e healthy) The num"er of e(halations or rounds is determined "y the strength and ca acity of the ractitioner) You must not go to e(tremes) Some students do si( rounds) Some do t/el.e also) You can ractise Bhastrika in the follo/ing manner) There is some slight change in the end) 3a.ing inhaled and e(haled Buickly t/enty times7 inhale through the right nostril7 retain the "reath as long as you can do it comforta"ly and then e(hale through the left nostril) Then inhale through the left nostril7 retain the "reath as "efore and then e(hale through the right nostril) 0e eat ;% mentally /ith Bha.a and meaning throughout the ractice) There are some .arieties of Bhastrika /herein one nostril only is used for "reathing ur oses and in another .ariety the alternate nostrils are used for inhalation and e(halation) Those /ho /ish to do Bhastrika for a long time in an intense manner should li.e on !hichdi7 and take an enema or do Bhasti in the morning "efore starting the ractice) Bhramari Sit on Padmasana or Siddhasana) 4nhale ra idly through "oth nostrils making sound of !hramara, the "ee7 and e(hale ra idly through "oth nostrils7 making the humming sound)

You can carry the rocess till the "ody is "athed in ers iration) 4n the end inhale through "oth nostrils7 retain the "reath as long as you can do it comforta"ly and then e(hale slo/ly through "oth nostrils) The 2oy /hich the ractitioner gets in making the !um"haka is unlimited and indescri"a"le) 4n the "eginning7 heat of the "ody is increased as the circulation of "lood is Buickened) 4n the end the "ody$heat is decreased "y ers iration) By success in this Bhramari !um"haka the Yogic student gets success in Samadhi) 'urchha Sit in your Asana and inhale) 0etain the "reath) &o <alandhara Bandha "y ressing the chin against the chest) 0etain the "reath till you e( ect fainting and then e(hale slo/ly) This is %urchha !um"haka as it makes the mind senseless and gi.es ha iness) But this is not suita"le for many)

0urcha Pranayama P avini Practice of this Pranayama demands skill on the art of the student) 3e /ho ractises this Pla.ini can do <alastam"ha (solidification of /ater) and float on /ater for any length of time) %r) 9S: a Yogic student can float on /ater for t/el.e hours at a stretch) 3e /ho ractises this Pla.ini !um"haka can li.e on air and dis ense /ith food for some days) The student actually drinks air like /ater slo/ly and sends it to the stomach) The stomach gets "loated a "it) 4f you ta the stomach /hen it is filled /ith air7 you /ill get a eculiar tym anic (air) sound) Gradual ractice is necessary) The hel of one /ho is /ell .ersed in this Pranayama is also necessary) The student can e( el all the air from the stomach "y gradual "elching) #eva a #um$haka !um"haka is of t/o kinds7 .i?)7 Sahita and !e.ala) That /hich is cou led /ith inhalation and e(halation is termed Sahita) That /hich is de.oid of these7 is called !e.ala (alone)) When you get mastery in Sahita7 then you can attem t this !e.ala) When in due course of ractice7 the !um"haka su"sists in many laces /ithout e(halation and inhalation and unconditioned "y lace7 time and num"er5then that !um"haka is called a"solute and ure (!e.ala !um"haka)7 the fourth form of 90egulation of "reath:) Such o/ers as that of roaming a"out in s ace unseen7 follo/ this last form of Pranayama) 4n Vasishtha Samhita it is said> 6When after gi.ing u inhalation and e(halation7 one holds his "reath /ith ease7 it is a"solute !um"haka (!e.ala))8 4n this Pranayama the "reath is suddenly sto ed /ithout Puraka and 0echaka) The student can retain his "reath as long as he likes through this !um"haka) 3e attains the state of 0a2a Yoga) Through !e.ala !um"haka7 the kno/ledge of !undalini arises) !undalini is aroused and the Sushumna is free from all sorts of o"stacles) 3e attains erfection in 3atha Yoga) You can ractise this !um"haka three times a day) 3e /ho kno/s Pranayama and !e.ala is the real Yogi) What can he not accom lish in the three /orlds7 /ho has acBuired success in this !e.ala !um"hakaC Glory7 glory to such e(alted souls) This !um"haka cures all diseases and romotes longe.ity) Pranic 3ea ing Those /ho ractise Pranayama7 can im art their Prana in healing mor"id diseases) They can also recharge themsel.es /ith Prana in no time "y

ractising !um"haka) #e.er think that you /ill "e de leted of your Prana "y distri"uting it to others) The more you gi.e7 the more it /ill flo/ to you from the cosmic source '1iranyagarbha)$ That is the la/ of nature) &o not "ecome a niggard) 4f there is a rheumatic atient7 gently sham oo his legs /ith your hands) When you do sham ooing (massage)7 do !um"haka and imagine that the Prana is flo/ing from your hands to/ards the leg of your atient) Connect yourself /ith 3iranyagar"ha or the Cosmic Prana and imagine that the cosmic energy is flo/ing through your hands to/ards the legs of the atient) The atient /ill at once feel /armth7 relief and strength) You can cure headache7 intestinal colic or any other disease "y massage and "y your magnetic touch) When you massage the li.er7 s leen7 stomach or any other ortion or organ of the "ody7 you can s eak to the cells and gi.e them orders> 6; cellsK discharge your functions ro erly) 4 command you to do so)8 They /ill o"ey your orders) They too ha.e got su"conscious intelligence) 0e eat ;% /hen you ass your Prana to others) Try a fe/ cases) You /ill gain com etence) You can cure scor ion$sting also) Gently sham oo the leg and "ring the oison do/n) You can ha.e e(traordinary o/er of concentration7 strong /ill and a erfectly healthy and strong "ody "y ractising Pranayama regularly) You /ill ha.e to direct the o/er of Prana consciously to unhealthy arts of the "ody) Su ose you ha.e a sluggish li.er) Sit on Padmasana) Close your eyes) 4nhale gently till you count ;% , times) Then retain "reath till you count ;% A times) &irect the Prana to the region of the li.er) Concentrate your mind there) @i( your attention to that area) 4magine that Prana is inter enetrating all the tissues and the cells of the lo"es of the li.er and doing its curati.e7 regenerating and constructi.e /ork there) @aith7 imagination7 attention and interest lay a .ery im ortant art in curing disease "y taking Prana to the diseased areas) Then slo/ly e(hale) &uring e(halation imagine that the mor"id im urities of the li.er are thro/n out) 0e eat this rocess *+ times in the morning and *+ times in the e.ening) Sluggishness of li.er /ill .anish in a fe/ days) This is a drugless treatment) This is nature$cure) You can take the Prana to any art of the "ody during Pranayama and cure any kind of disease7 "e it acute or chronic) Try once or t/ice in healing yourself) Your con.ictions /ill gro/ stronger) Why do you cry like the lady /ho is crying for ghee /hen she has "utter in her hand7 /hen you ha.e a chea 7 otent7 easily a.aila"le remedy or agent Prana at your command at all timesK 1se it 2udiciously) When you ad.ance in your concentration and ractice7 you can cure many diseases "y mere touch) 4n the ad.anced stages7 many diseases are cured "y mere /ill) (istant 3ea ing This is kno/n as 9a"sent treatment: also) You can transmit your Prana through s ace7 to your friend7 /ho is li.ing at a distance) 3e should ha.e a rece ti.e mental attitude) You must feel yourself en rapport (in direct relation and in sym athy) /ith the man7 /hom you heal /ith this &istant 3ealing method) You can fi( hours of a ointment /ith them through corres ondence) You can /rite to them> 6Get ready at - a)m) 3a.e a rece ti.e mental attitude) Die do/n in an easy chair) Close your eyes) 4 shall transmit my Prana)8 Say mentally to the atient> 64 am transmitting a su ly of Prana (.ital force))8 &o !um"haka /hen you send the Prana) Practise rhythmical "reathing also) 3a.e a mental image that the Prana is lea.ing your mind /hen you e(haleH it is assing through s ace and is entering the system of the atient) The Prana tra.els unseen like the /ireless (radio) /a.es and flashes like lightning across s ace) The Prana that is coloured "y the thoughts of the healer is ro2ected outside) You can recharge yourself /ith Prana "y ractising !um"haka) This reBuires long7 steady and regular ractice) 0e a*ation The ractice of rela(ing the muscles of the "ody /ill "ring rest to the "ody and to the mind also) The tension of the muscles /ill "e relie.ed) Peo le /ho kno/ the science of rela(ation do not /aste any energy) They can meditate /ell) Take a fe/ dee "reaths and then lie do/n flat on your "ack as in Sa.asana) 0ela( all the muscles of the "ody from head to feet) 0oll on to one side and then rela( as thoroughly as you can do) &o not strain the muscles) 0oll on the other side and rela() This is naturally done "y all during slee ) There are .arious e(ercises in rela(ation7 for the articular muscles of a articular art of the "ody) You can rela( the head7 the shoulders7 the arms7 forearms7 /rist7 etc) Yogins kno/ the science of rela(ation thoroughly) When you ractise these .arious rela(ation e(ercises7 you must ha.e the mental icture of calmness and strength) 0e a*ation of 'ind %ental oise and calmness may "e "rought a"out "y the eradication of /orry and anger) @ear really underlies "oth /orry and anger) #othing is gained "y /orry and anger7 "ut on the contrary much energy is /asted "y these t/o kinds of lo/er emotions) 4f a man /orries much and if he is irrita"le7 he is indeed a .ery /eak man) Be careful and thoughtful) All unnecessary /orries can "e a.oided) 0ela(ation of the muscles reacts on the mind and "rings re ose to the mind) 0ela(ation of the mind "rings rest to the "ody also) Body and mind are intimately connected) Body is a mould re ared "y the mind for its en2oyment) Sit for *G minutes in a rela(ed and easy comforta"le osition) Close your eyes) Withdra/ the mind from outside o"2ects) Still the mind) Silence the "u""ling thoughts) Think that the "ody is like a coconut shell and you are entirely different from the "ody) Think that the "ody is an instrument in your hands) 4dentify yourself /ith the all$ er.ading S irit or Atman) 4magine that the /hole /orld and your "ody are floating like a iece of stra/ in this .ast ocean of S irit) @eel that you are in touch /ith the Su reme Being) @eel that the life of the /hole /orld is ulsating7

.i"rating and thro""ing through you) @eel that the ocean of life is gently rocking you on its .ast "osom) Then o en your eyes) You /ill e( erience immense mental eace7 mental .igour and mental strength) Practise and feel this) 4m"ortance and Benefits of Pranayama 6The illusory Samsaric Vasana that has arisen through the ractice of many li.es7 ne.er erishes e(ce t through the ractice of Yoga for a long time) 4t is not ossi"le on the art of one to control the mind "y sitting u again and again e(ce t through the a ro.ed means8 '0uktikopanishad)$ 63o/ could <nana7 ca a"le of gi.ing %oksha7 arise certainly /ithout YogaC And e.en Yoga "ecomes o/erless in securing %oksha /hen it is de.oid of <nana) So the as irant after emanci ation should ractise (firmly) "oth Yoga and <nana8 '(ogatattva /panishad)$ Tatah kshiyate prakasavaranam5Thence the co.ering of the light is destroyed8 (Yoga Sutras544$G+)) Tamas and 0a2as constitute the co.ering or .eil) This .eil is remo.ed "y the ractice of Pranayama) After the .eil is remo.ed7 the real nature of the soul is realised) The 2hitta is "y itself made u of the Satt.ic articles7 "ut it is en.elo ed "y 0a2as and Tamas7 2ust as the fire is en.elo ed "y smoke) There is no urificatory action greater than Pranayama) Pranayama gi.es urity and the light of kno/ledge shines) The !arma of the Yogi7 /hich co.ers u the discriminati.e kno/ledge is destroyed as he ractises Pranayama) By the magic anorama of desire7 the essence7 /hich is luminous "y nature is co.ered u and the <i.a or indi.idual soul is directed to/ards .ice) This !arma of the Yogi /hich co.ers u the Dight and "inds him to re eated "irths7 "ecomes attenuated "y the ractice of Pranayama e.ery moment and is destroyed e.entually) The afflictions and sins constitute the co.er according to Vachas ati) %anu says> 6Det the defects "e "urnt u "y Pranayama)8 Vishnu Purana s eaks of Pranayama as an accessory to Yoga> 63e /ho /ants the air kno/n as Prana "y ractice is said to ha.e secured Pranayama)8 3haranasu cha yogyata manasah5The mind "ecomes fit for concentration8 (Yoga Sutras7 44$G,)) You /ill "e a"le to concentrate the mind7 nicely after this .eil of the light has "een remo.ed) The mind /ill "e Buite steady like the flame in a /indless lace as the distur"ing energy has "een remo.ed) The /ord Pranayama is sometimes used collecti.ely for inhalation7 retention and e(halation of "reath and sometimes for each of these se.erally) When the Prana Vayu mo.es in the Akasa$Tatt.a7 the "reathing /ill "e lessened) At this time it /ill "e easy to sto the "reath) The .elocity of the mind /ill "e slo/ly lessened "y Pranayama) 4t /ill induce Vairagya) 4f you can sus end one inch or digit of "reath inside7 you /ill o"tain the o/ers of foretellingH if you can sus end t/o inches /ithin7 you /ill get the o/er of thought$reading7 for sus ending the "reath for three inches7 le.itationH for four inches7 sychometry7 clairaudience7 etcH for fi.e inches7 mo.ing a"out unseen "y any"ody in the /orldH for si( inches7 the o/er of 9!aya Siddhi:H for se.en inches7 entering the "ody of another man (Parakaya Pra.esa)H for eight inches7 the o/er to remain al/ays youngH for nine inches7 the o/er to make &e.as to /ork as your ser.antsH for ten inches Anima7 %ahima and other SiddhisH and for ele.en inches7 you /ill attain oneness /ith Paramatman) When through great ractice the Yogi can erform !um"haka for full three hours7 then he can "alance himself on his thum") 3e undou"tedly attains all kinds of Siddhis) <ust as fire destroys the fuel7 so also Pranayama destroys the "undles of sins) Pratyahara makes the mind calm) &harana steadies the mind) &hyana makes one forget the "ody and the /orld) Samadhi "rings infinite Bliss7 !no/ledge7 Peace and Di"eration) &uring Yogic Samadhi7 the flame of the Yogagni (fire of Yoga) e(tending from na.el to the head melts the Amrita in the Brahmarandhra) The Yogi drinks this /ith 2oy and ecstasy) 3e can remain /ithout food and drink for months "y drinking this Yogic nectar alone) The "ody "ecomes lean7 strong and healthy) Too much fat is reduced) There is lustre in the face) 'yes s arkle like a diamond) The ractitioner "ecomes .ery handsome) Voice "ecomes s/eet and melodious) The inner Anahata sounds are distinctly heard) The student is free from all sorts of diseases) 3e gets esta"lished in Brahmacharya) Semen gets firm and steady) The <atharagni (gastric fire) is augmented) The student "ecomes so erfect in Brahmacharya that his mind /ill not "e shaken e.en if a fairy tries to em"race him) A etite "ecomes keen) #adis are urified) The Vikshe a is remo.ed and the mind "ecomes one$ ointed) 0a2as and Tamas are destroyed) The mind is re ared for &harana and &hyana) The e(cretions "ecome scanty) Steady ractice arouses inner s iritual light7 ha iness and eace of mind) 4t makes him an 1rdh.areto$Yogi) Ad.anced students only /ill get all the other Siddhis mentioned a"o.e) The mind of a man can "e made to transcend ordinary e( erience and e(ist on a lane higher than that of reason kno/n as su erconscious state of concentration and get "eyond the limit of concentration) 3e comes face to face /ith facts /hich ordinary consciousness cannot com rehend) This ought to "e achie.ed "y ro er training and mani ulation of the su"tle forces of the "ody so as to cause them to gi.e7 as it /ere7 an u /ard ush to the mind into the higher regions) When the mind is so raised into the su erconscious state of erce tion7 it "egins to act from there and e( eriences higher facts and higher kno/ledge) Such is the ultimate o"2ect of Yoga7 /hich can "e achie.ed "y the ractice of Pranayama) The

control of the .i"ratory Prana means to a Yogi7 the kindling of the fire of su reme kno/ledge7 the realisation of the Self) S"ecia 4nstructions *) 4n the early morning7 ans/er the calls of nature and sit for the ractice) Practise Pranayama7 in a dry /ell$.entilated room) Pranayama reBuires dee concentration and attention) 4t is al/ays "etter to ha.e the ractice in a steady sitting osture) &o not kee anyone "y your side to a.oid distraction of your mind) +) Before you sit for Pranayama ractice7 thoroughly clean the nostrils /ell) You can take a small Buantity of fruit$2uice or a small cu of milk or coffee e.en "efore the ractice) When you finish the ractice take a cu of milk or light tiffin after *E minutes) ,) 3a.e one sitting only in the morning during summer) 4f there is heat in the "rain or head7 a ly Am"a oil or "utter on the head "efore you take your "ath) Take 0isri #herbat "y dissol.ing sugar candy in /ater) This /ill cool your /hole system) &o Sitali Pranayama also) You /ill not "e affected "y the heat) -) Strictly a.oid too much talking7 eating7 slee ing7 mi(ing /ith friends and e(ertion) 6Verily Yoga is not for him /ho eateth too much7 nor /ho a"staineth to e(cess7 is addicted to too much slee nor e.en to /akefulness8 (Gita V4$*A)) Take a little ghee /ith rice /hen you take your meals) This /ill lu"ricate the "o/els and allo/ Vayu to mo.e do/n/ards freely) G) 0itaharam vina yastu yogarambham tu karayet, &anaroga bhavettasya kinchid yogo na sidhyati5Without o"ser.ing moderation of diet7 if one takes to the Yoga ractices7 he cannot o"tain any "enefit "ut gets .arious diseases8 (Ghe)S) Cha ) V$*A)) A) Perfect celi"acy for si( months or one year /ill dou"tless ena"le you to acBuire ra id rogress in the ractice and in s iritual ad.ancement) &o not talk /ith ladies) &o not laugh and 2oke /ith them) Shun their com any entirely) Without Brahmacharya and dietetic regulations if you ractise Yogic e(ercises7 you /ill not get ma(imum "enefit in the s iritual ractices) But7 for ordinary health you can ractise mild e(ercises) L) Be regular and systematic in your ractice) #e.er miss a day) Sto the ractice /hen you are ailing seriously) Some eo le t/ist the muscles of the face /hen they do !um"haka) 4t should "e a.oided) 4t is a sym tom to indicate that they are going "eyond their ca acity) This must "e strictly a.oided) Such eo le cannot ha.e a regulated 0echaka and Puraka) I) ;"stacles in Yoga> 6Slee ing in day time7 late .igil o.er night7 e(cess of urine and faeces7 e.il of un/holesome food and la"orious mental o eration /ith Prana)8 When one is attacked "y any disease7 he says that the disease is due to the ractice of Yoga) This is a serious mistake) =) Get u at - a)m) %editate or do <a a for half an hour) Then do Asanas and %udras) Take rest for *G minutes) Then do Pranayama) Physical e(ercises can "e con.eniently com"ined /ith Asanas) 4f you ha.e sufficient time at your dis osal7 you can ha.e it after finishing all the Yogic e(ercises and meditation) Pranayama can also "e erformed as soon as you get u from "ed 2ust "efore <a a and meditation) 4t /ill make your "ody light and you /ill en2oy the meditation) You must ha.e a routine according to your con.enience and time) *E) %a(imum "enefit can "e deri.ed if <a a also is done during the ractice of Asanas and Pranayama) **) 4t is al/ays "etter to start <a a and meditation in the early morning at - a)m)7 as soon as you get u from "ed) At this time the mind is Buite calm and refreshed) You can ha.e good concentration) *+) Vast ma2ority of ersons /aste their recious time in the early morning in ans/ering the calls of nature for half an hour and /ashing their teeth for another half an hour) This is "ad) As irants should try to defecate /ithin G minutes and cleanse their teeth /ithin G minutes) 4f the "o/els are consti ated7 ha.e .igorous ractice of Sala"ha7 Bhu2anga and &hanur Asanas for G minutes as soon as you get u from "ed) 4f you are ha"ituated to ans/er the call of nature7 late7 you can do so after finishing the Yogic e(ercises) *,) @irst do <a a and meditation) Then you can take to Asana and Pranayama e(ercises) Then finish the course of ractice "y another short sitting in meditation) *-) AS there is al/ays some dro/siness /hen you get u from "ed7 it is desira"le to do some Asanas and a little Pranayama for fi.e minutes 2ust to dri.e off this dro/siness and to make you fit for meditation) The mind gets one$ ointed after the ractice of Pranayama) Pranayama7 though it concerns /ith the "reath7 gi.es good e(ercise for .arious internal organs and the /hole "ody)

*G) The general order of doing !riyas is> @irst do all Asanas7 then %udras7 then Pranayama and then &hyana) Since the early morning time is suita"le for meditation7 you can follo/ this order> <a a7 %editation7 Asanas7 %udras and Pranayama) This is a "etter /ay) You can follo/ the order /hich is suita"le to you) After doing Asanas7 take rest for fi.e minutes and then "egin Pranayama) *A) Some 3atha Yogic "ooks interdict cold "ath in the early morning) Pro"a"ly the reason may "e that one may catch cold or de.elo any com laint of the lungs7 if he takes cold "ath at - a)m) articularly in cold laces like !ashmir7 %ussoorie7 &ar2eeling7 etc) There is no restriction in hot laces) 4 am al/ays in fa.our of cold "aths "efore one starts the Yogic ractices as it is refreshing and stimulating) 4t dri.es off dro/siness) 4t "rings in eBuili"rium of circulation of "lood) There is a healthy flo/ of "lood to/ards the "rain) *L) Asanas and Pranayama remo.e all sorts of diseases7 im ro.e health7 energise digestion7 in.igorate the ner.es7 straighten the Sushumna #adi7 remo.e 0a2as and a/aken !undalini) Practice of Asanas and Pranayama "esto/s good health and steady mind) As no Sadhana is ossi"le /ithout good health and as no meditation is ossi"le /ithout a steady mind7 3atha Yoga is of immense use for &hyana Yogins7 !arma Yogins7 Bhaktas and Vedantins as /ell) *I) The maintenance of the "ody is im ossi"le /ithout Asanas or any kind of hysical e(ercises or acti.ities) '.en an orthodo( Vedantin is an unconscious 3atha Yogi) 3e ractises some kind of Asana daily) 3e ractises Pranayama also unconsciously "ecause during meditation7 Pranayama comes "y itself) *=) Whene.er you feel uneasy7 de ressed or de2ected7 ractise Pranayama) You /ill "e at once filled /ith ne/ .igour7 energy and strength) You /ill "e ele.ated7 reno.ated and filled /ith 2oy) &o this and try) Before you "egin to /rite something7 an essay7 an article or a thesis7 do Pranayama first) You /ill "ring out "eautiful ideas and it /ill "e an ins iring7 o/erful and original roduction) +E) Be regular in the ractice) 0egularity in the ractice is .ery necessary if one /ants to realise the ma(imum "enefits of Asanas and Pranayama) Those /ho ractise "y fits and starts /ill not deri.e much "enefit) Generally eo le ractise for t/o months in the "eginning /ith great enthusiasm and lea.e off the ractice) This is a sad mistake) They al/ays /ant a Yogic teacher "y their side) They ha.e got the effeminate leaning mentality) They are la?y7 tor id and slothful) +*) Peo le do not /ant to remo.e %ala (im urity) "y selfless ser.ice and Vikshe a "y Yogic ractices) They at once 2um to a/aken the !undalini and raise Brahmakara Vritti) They /ill only "reak their legs) Those /ho attem t to a/aken the !undalini "y Asanas and Pranayama7 should ha.e urity in thought7 /ord and deed) They should ha.e mental and hysical Brahmacharya) Then only they can en2oy the "enefits of a/akening the !undalini) ++) So/ the seed of s irituality in your young age) &o not /aste Virya) &isci line the 4ndriyas and mind) &o Sadhana) When you "ecome old7 it /ill "e difficult for you to do any rigid Sadhana) Therefore "e on the alert during your teensH you /ill see for yourself in a short time the articular "enefits you deri.e from articular kinds of Sadhana) +,) When you ad.ance in s iritual ractices7 you must o"ser.e strict %ouna (.o/ of silence) for +- hours continuously) This must "e continued for some months also) '.eryone should select a course of fe/ e(ercises in Asana7 Pranayama and meditation according to one:s tem erament7 ca acity7 con.enience and reBuirement) +-) 4t is Buite ossi"le for a man to ractise celi"acy7 al"eit there are .arious sorts of tem tations and distractions) A /ell$disci lined life7 study of scri tures7 Satsanga7 <a a7 &hyana7 Pranayama7 Satt.ic and moderate diet7 daily intros ection7 and enBuiry7 self$analysis and self$correction7 Sadachara7 ractice of Yama7 #iyama7 hysical and .er"al Ta as7 all /ill a.e a long /ay in the attainment of this end) Peo le ha.e irregular7 unrighteous7 immoderate7 irreligious7 undisci lined life) 3ence they suffer and fail in the attainment of the goal of life) <ust as the ele hant thro/s sand on its o/n head7 so also they themsel.es "ring difficulties and trou"les on their o/n heads on account of their foolishness) +G) &o not shake the "ody unnecessarily) By shaking the "ody often the mind also is distur"ed) &o not stretch the "ody e.ery no/ and then) The Asana should "e steady and firm as a rock /hen you do Pranayama7 <a a and meditation) +A) You must find out for yourself according to your health and constitution /hat sort of dietetic regulation /ill suit and /hat articular Pranayama /ill e(actly hel you) Then only you can safely roceed /ith your Sadhana) @irst read all the instructions of the .arious e(ercises gi.en in this "ook from the "eginning to the end) Clearly understand the techniBue) 4f you ha.e any dou"ts7 2ust ask any Yogic student to demonstrate and then ractise it) This is the safest method) You should not select any one of the e(ercise at random and "egin to ractise it in a /rong /ay) +L) 4n all the e(ercises 4 ha.e suggested %antra 9;%: as the time$unit) You can ha.e your Guru %antra7 0ama7 Si.a7 Gayatri or mere num"er as

the time$unit according to your inclination) Gayatri or ;% is the "est for Pranayama) 4n the "eginning you must o"ser.e some time$unit for Puraka7 !um"haka and 0echaka) The time$unit and the ro er ratio comes "y itself /hen you do the Puraka7 !um"haka and 0echaka as long as you can do it comforta"ly) When you ha.e ad.anced in the ractice7 you need not count or kee any unit) You /ill "e naturally esta"lished in the normal ratio through force of ha"it) +I) @or some days in the "eginning you must count the num"er and see ho/ you rogress) 4n the ad.anced stages7 you need not distract the mind in counting) The lungs /ill tell you /hen the reBuired num"er is finished) +=) &o not continue the Pranayama /hen you are fatigued) There must "e al/ays 2oy and e(hilaration of s irit during and after the ractice) You should come out of the ractice fully in.igorated and refreshed) &o not "ind yourself "y too many rules (#iyamas)) ,E) &o not take "ath immediately after Pranayama is o.er) Take rest for half an hour) 4f you get ers iration during the ractice7 do not /i e it /ith a to/el) 0u" it /ith your hands) &o not e( ose the "ody to the chill draughts of air /hen you ers ire) ,*) Al/ays inhale and e(hale .ery slo/ly) &o not make any sound) 4n Pranayamas like Bhastrika7 !a ala"hati7 Sitali and Sitkari7 you can roduce a little mild or the lo/est ossi"le sound) ,+) You should not e( ect the "enefits after doing it for + or , minutes only for a day or t/o) At least you must ha.e *G minutes daily ractice in the "eginning regularly for days together) There /ill "e no use if you 2um from one e(ercise to another e.eryday) You must ha.e a articular e(ercise for your daily A"hyasa7 /hich you should im ro.e to a high degree) ;ther e(ercises of course7 you can ha.e for occasional ractice along /ith the daily e(ercise) You must ha.e Bhastrika7 !a ala"hati and 9'asy Comforta"le Pranayama: for your daily racticeH and Sitali7 Sitkari7 etc)7 can "e ractised occasionally) ,,) The Puraka is other/ise kno/n as 9#iss.asa: and 0echaka is kno/n as 91chh.asa:) The mental rocess in !e.ala !um"haka is called 9Sunyaka: form of "reath regulation) Steady7 systematic ractice and gradual increase of !um"haka is kno/n as 9A"hyasa Yoga:7 s/allo/ing of air and li.ing on this air alone is kno/n as 9Vayu"hakshana:) ,-) The author of Si.ayoga &i ika descri"es three kinds of Pranayama> Prakrita7 Vaikrita and !e.ala !um"haka) 64f the Prana is in the form of "reath inhaled and e(haled7 on account of its natural Buality of going out and coming in7 the Pranayama is kno/n as Prakrita) 4f the Prana is restrained "y the threefold means of thro/ing out7 taking in and sto ing the "reath in accordance /ith the rules rescri"ed in the Sastras7 it is called Vaikrita or artificial) But /ith great men /ho ha.e risen a"o.e these t/o kinds of restraining "reath7 the sudden restraining of the .ital currents directly (/ithout ins iration and e( iration)7 is !e.ala !um"haka) Prakrita Pranayama "elongs to %antra Yoga) Vaikrita "elongs to Daya Yoga)8 ,G) 6That is called !um"haka (cessation of "reath) /hen there is neither e( iration nor ins iration and the "ody is motionless7 remaining still in one state) Then he sees forms like the "lind7 hears sounds like the deaf and sees the "ody like /ood) This is the characteristic of one /ho has attained Buiescence)8 ,A) Patan2ali does not lay much stress on ractice of different kinds of Pranayama) 3e mentions> 6'(hale slo/ly7 then inhale and retain the "reath) You /ill get a steady and calm mind)8 4t is only the 3atha Yogins /ho de.elo ed Pranayama as a science and ha.e mentioned .arious e(ercises to suit different ersons) ,L) 6S read a tiger$skin or a deer$skin or a fourfold "lanket) ;.er this s read a iece of /hite cloth) Then sit for the Pranayama ractice facing the #orth)8 ,I) Some /ould take the order as e(haling7 inhaling and retainingH others as inhaling7 retaining and e(haling) The latter is more common) 4n Ya2na.alkya7 /e find the different kinds of "reath regulation mentioned in the order of Puraka7 !um"haka and 0echakaH /hereas7 in #aradiya te(t /e ha.e them in the order of 0echaka7 Puraka and !um"haka) The t/o are to "e regulated as o tional alternati.es) ,=) A Yogi should al/ays a.oid fear7 anger7 la?iness7 too much slee or /aking and too much food or fasting) 4f the a"o.e rule "e /ell strictly ractised7 each day7 s iritual /isdom /ill arise of itself in three months /ithout dou"tH in four months7 he sees the &e.asH in fi.e months he kno/s or "ecomes a BrahmanishthaH and truly in si( months he attains !ai.alya at /ill) There is no dou"t) -E) A neo hyte should do Puraka and 0echaka only /ithout any !um"haka for some days) Take a long time to do 0echaka) The ro ortion for Puraka and 0echaka is *>+)

-*) Pranayama in its o ular and re aratory form may "e ractised "y e.ery one in any osture /hatsoe.er7 sitting or /alkingH and yet is sure to sho/ its "enefits) But to those /ho ractise it in accordance /ith the s ecific methods rescri"ed7 fructification /ill "e ra id) -+) Gradually increase the eriod of !um"haka) 0etain for - seconds in the first /eek7 for I seconds in the second /eek7 for *+ seconds in the third /eek and so on7 till you are a"le to retain the "reath to your full ca acity) -,) Common$sense or Yukti should "e used throughout your ractice) 4f one kind of e(ercise is not agreea"le to your system7 change it after due consideration or consultation /ith your Guru) This is Yukti) Where there is Yukti7 there is Siddhi7 Bhukti and %ukti ( erfection7 en2oyment and sal.ation)) --) You must so nicely ad2ust the Puraka7 !um"haka and 0echaka that you should not e( erience the feeling of suffocation or discomfort at any stage of Pranayama) You should ne.er feel the necessity of catching hold of a fe/ normal "reaths "et/een any t/o successi.e rounds) The duration of Puraka7 !um"haka and 0echaka must "e ro erly ad2usted) '(ercise due care and attention) %atters /ill turn to "e successful and easy) -G) You must not unnecessarily rolong the eriod of e(halation) 4f you rolong the time of 0echaka7 the follo/ing inhalation /ill "e done in a hurried manner and the rhythm /ill "e distur"ed) You must so carefully regulate the Puraka7 !um"haka and 0echaka that must "e a"solutely comforta"le and erform not only one Pranayama "ut also the full course or reBuired rounds of Pranayama) '( erience and ractice /ill make you alright) Practice makes one erfect) Be steady) Another im ortant factor is that you must ha.e efficient control o.er the lungs at the end of !um"haka to ena"le you to do the 0echaka smoothly and in ro ortion /ith the Puraka) -A) Surya"heda and 122ayi roduce heat) Sitkari and Sitali are cooling) Bhastrika reser.es normal tem erature) Surya"heda destroys e(cess of /indH 122ayi hlegmH Sitkari and Sitali "ileH and Bhastrika all the three) -L) Surya"heda and 122ayi must "e ractised during /inter) Sitkari and Sitali must "e ractised in summer) Bhastrika can "e ractised in all seasons) Those ersons /hose "odies are hot e.en in /inter can ractise Sitali and Sitkari during /inter season) -I) Goal of life is self$realisation) 6This is "rought a"out "y means of the su"2ugation of the "ody and the senses7 the ser.ice to a good Guru7 the hearing of Vedantic doctrine and constant meditation thereon8 (#iralam"a 1 anishad)) 64f you are really sincere and if you /ish to ha.e a Buick7 sure success7 you must ha.e a systematic routine for Asana7 Pranayama7 <a a7 %editation7 S.adhyaya7 etc) You must "e .ery careful in kee ing u Brahmacharya) 'ffecti.e means to control the mind are the attainment of s iritual kno/ledge7 association /ith the /ise7 the entire a"dication of all Vasanas and control of Prana8 (%uktiko anishad)) -=) ;nce again 4 /ill tell you that Asana7 Pranayama7 <a a7 &hyana7 Brahmacharya7 Satsanga7 solitude7 %ouna7 #ishkama !arma are all a"solutely necessary for s iritual attainments) ;ne can hardly o"tain erfection in 0a2a Yoga /ithout 3atha Yoga) At the end of !um"haka you should /ithdra/ the mind from all the o"2ects) By gradual ractice you /ill "e esta"lished in 0a2a Yoga) GE) Some students /ho are studying Vedantic "ooks think that they are <nanis and they ignore Asanas7 Pranayama7 etc) They also should ractise these7 till they are erfect in Shat$Sam at of the Sadhana$Chatushtaya5Sama7 &ama7 etc)75the reliminary Bualifications of <nana Yoga) G*) &o not hesitate) &o not "e /aiting to get a Guru /ho /ill sit "y your side and /atch you daily for a long time) 4f you are sincere7 regular and systematic and if you follo/ rules and instructions of this "ook .ery carefully7 there /ill "e no trou"le at all) You /ill undou"tedly get success) Slight errors may cro u in the "eginning7 it does not matter) &o not unnecessarily "e alarmed) &o not gi.e u the ractice) You /ill yourself learn ho/ to ad2ust) Common$sense7 instinct7 the shrill inner .oice of the soul /ill hel you in the ath) '.erything /ill come out smoothly in the end) Start the ractice this .ery second in right earnest and "ecome a real Yogi) 5' Santih6 Santih6 Santih7

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