Today, for quick travel, the material world presents us the Railway, Steamers, Airplanes and so forth, but the Yogis claim that by Yogic culture the weight of the body can be so reduced that it can fly over the space to any distance in an instant. They can prepare a magic ointment, which when applied to the soles of the feet, gives them power to traverse any distance on earth within a very short time. By the practice of Khechari Mudra, by applying the elongated tongue to the posterior nasal openings they can fly in the air. By keeping a magic pill in their mouth they can also move in space to any place in the twinkling of an eye. When we are anxious to know the welfare of our own relations in a distant or foreign land, we take recourse to writing letters sending ordinary or urgent cables. But the Yogis claim that they can, by meditation (Dyana), know anything that happens in other parts of the world by a projection of the mind or by mentally traveling the distance which is only a matter of few seconds. Yogi Lahiri, whose Samadhi is still in Varanasi, traveled to London to see the state of health of his superior’s wife. For hearing a friend at a long distance the material world presents us with telephones and wireless receivers, but the Yogis claim that through their Yogic power, they can hear anything, from any distance, even the voices of God and other invisible beings in the firmament. Today when a man is suffering from a disease the material world presents us with doctors, medicines, injections and so forth, but the Yogis claim that by a mere glance or by simple touch or by recitation of Mantras, not only the diseases can be cured but also life can be given to a dead man. These Yogis by persistent effort in concentration get different Yogic powers that are known as ‘Siddhis’. Those who acquire these Siddhis are known as Siddhas. The process, through which they obtain Siddhis, is called Sadhana. Pranayama is one of the most important Sadhanas.
Through the practice of Asana, you can control the physical body and through Pranayama, you can control the subtle, astral body or the Linga Sarira. As there is an intimate connection between the breath and nerve-currents, control of breath leads to the control of vital inner currents.
Pranayama occupies a very important place in Indian religion. Every Brahmachari and every Grihastha also, has to practice it three times every day morning, noon and evening in his daily worship during Sandhya. It precedes every religious practice of the Hindus. Before he eats, before he drinks, before he resolves to do anything, Pranayama should be performed first and then the nature of his determination should be clearly enunciated and placed before the mind. The facts of its preceding every effort of the will is a surety that, that effort will be crowned with success and the mind will be directed to bring about the desired result. Here I may refer to the feat of memory, practiced by the Hindu Yogis, under the name of concentration on one hundred things.
‘Satavadhana’, wherein one hundred questions are put to a Satavadhani or the concentrator in rapid succession by different persons; some testing the verbal memory of the performer; others testing his power of mental calculation; again some others, trying to test his artistic skill, without giving him, any time for committing the questions to have been put to him. The performer begins, by reproducing the questions, in any order, in respect of those questions, with their answers. This is generally done in three or more turns, in each turn giving only a portion of the answer to each of the questions and then continuing from where he left off in the next turn. If the questions are of the nature of mathematical problems whose solutions are required, he delivers the answers along with the problems, having solved them mentally.
This faculty of concentration of mind is often exhibited not only with reference to the intellect but also with reference to the five senses. A number of bells may be marked differently and the sounds may be allowed to be studied and made mental note of with the mark given to it. A number of objects of similar shape and color which are likely to cause deception to the eye of an ordinary man may be shown once to the ‘Avadhani’ with their marks. While he is attending to other things, if a bell were to be struck or one of the objects suddenly exhibited before his sight, he will at once mention the mark of the bell or the number of the object shown. Similarly his keenness of touch is also put to the test. Such feats of memory are due to the training which they receive from the daily practice of Pranayama.
The Prana may be defined as the finest vital force in everything which becomes visible on the physical plane as motion and action and on the mental plane as thought. The word Pranayama, therefore, means the restraint of vital energies. It is the control of vital energy which tingles through the nerves of persons. It moves his muscles and causes him to sense the external world and think his internal thought. This energy is of such a nature that it may be called the viva dream of the animal organism. The control of this force is what is aimed at by the Yogis by means of Pranayama. He, who conquers this, is not only the conqueror of his own existence on the physical and mental plane, but the conqueror of the whole world. For, the Prana is the very essence of cosmic life, that subtle principle which evolved the whole universe into its present form and which is pushing it towards its ultimate goal. To the Yogi the whole universe is his body. The matter which composes his body is the same that evolved the universe. The force which pulsates through his nerves is not different from the force which vibrates through the universe. The conquest over the body does, therefore, mean to him the conquest over the forces of nature. According to the Hindu Philosophy the whole nature is composed of two principal substances. One of them is called the Akasa or ether and the other, Prana or energy. These two may be said to correspond to matter and force of the modern scientists. Everything in this universe that possesses form or that has material existence, is evolved out of this omnipresent and all-pervasive subtle substance ‘Akasa’. Gas, liquid and solid, the whole universe, consisting of our solar system and millions of huge systems like ours and in fact every kind of existence that may be brought under the word ‘created’, are the products of this one subtle and invisible Akasa and at the end of each cycle return to the starting point. In the same way, all the way of forces of nature that are known to man; gravitation, light, heat, electricity, magnetism all those that can be grouped under the generic name of ‘energy’, physical creation, nerve-currents, all such as are known as animal forces and thought and other intellectual forces also, may be said to be the manifestations of the cosmic Prana. From Prana, they spring into existence and in Prana, they finally subside. Every kind of force in this universe, physical or mental can be resolved into this original force. There can be nothing new except these two factors in some one of their forms. Conservation of matter and conservation of energy are the two fundamental laws of nature. While one teaches that the sum total of Akasa forming the universe is constant, the other teaches that the sum total of energy that vibrates the universe is also a constant quantity. At the end of each cycle the different manifestations of energy quiet down and become potential: so also the Akasa which becomes indistinguishable: but at the beginning of the next cycle the energies start up again and act on the Akasa so as to involve the various forms. Accordingly, when the Akasa changes and becomes gross or subtle, Prana also changes and becomes gross or subtle. As the human body is only a microcosm to a Yogi, his body composed of the nervous system and the internal organs of perception represent to him, the microcosmic Akasa, the nerve-currents and thought-currents, and the cosmic Prana. To understand the secrets of their workings and to control them is, therefore, to get the highest knowledge and the conquest of the universe.
He who has grasped this Prana, has grasped the very core of cosmic life and activity. He who has conquered and controlled this very essence, has not only subjected his own body and mind but every other body and mind in this universe. Thus Pranayama or the control of Prana is that means by which the Yogi tries to realize in his little body the whole of cosmic life, and tries to attain perfection by getting all the powers in this universe. His various exercises and trainings are for this one end.
Why delay? Delay means so much of additional suffering and misery. Let us increase the speed, struggle harder until we succeed in bridging over the vast chasm of time. By doing proper Sadhana let us attain the goal at once in this body, right now in this very moment. Why not we get that infinite knowledge, infinite bliss, infinite peace and infinite power, now alone?
The solution of the problem is the teaching of Yoga. The whole science ‘Yoga’ has this one end in view,—to enable man to cross the ocean of Samsara, to increase power, to develop knowledge and to attain immortality and eternal bliss.
Pranayama is an exact science. It is the fourth Anga or limb of Ashtanga Yoga. “Tasmin
Sati Svasa prasvasayorgativicchedah Pranayamah”—Regulation of breath or the control of Prana is the stoppage of inhalation and exhalation, which follows after securing that steadiness of posture or seat, Asana. Thus is Pranayama defined in Patanjali Yoga Sutras, Chapter II-49.
‘Svasa’ means inspiratory breath and ‘Prasvasa’ is expiratory breath. Breath is external manifestation of Prana, the vital force. Breath, like electricity, is gross Prana. Breath is Sthula, gross. Prana is Sukshma, subtle. By exercising control over this breathing you can control the subtle Prana inside. Control of Prana means control of mind. Mind cannot operate without the help of Prana. The vibrations of Prana only produce thoughts in the mind. It is Prana that moves the mind. It is Prana that sets the mind in motion. It is the Sukshma Prana or Psychic Prana that is intimately connected with the mind. This breath represents the important fly-wheel of an engine. Just as the other wheels stop when the driver stops the fly-wheel, so also other organs cease working, when the Yogi stops the breath. If you can control the fly-wheel, you can easily control the other wheels. Likewise, if you can control the external breath, you can easily control the inner vital force, Prana. The process by which the Prana is controlled by regulation of external breath is termed Pranayama.
Just as a goldsmith removes the impurities of gold by heating it in the hot furnace, by strongly blowing the blow-pipe, so also the Yogic student removes the impurities of the body and the Indriyas by blowing his lungs, i.e., by practicing Pranayama.
The chief aim of Pranayama is to unite the Prana with the Apana and take the united Pranapana slowly towards the head. The effect or fruit of Pranayama is Udghata or awakening of the sleeping Kundalini.
“He who knows Prana knows Vedas” is the important declaration of the Srutis. You will find in Vedanta Sutras: “For the same reason, breath is Brahman.” Prana is the sum total of all energy that is manifest in the universe. It is the sum total of all the forces in nature. It is the sum total of all latent forces and powers which are hidden in men and which lie everywhere around us. Heat, light, electricity, magnetism are the manifestations of Prana. All forces, all powers and Prana spring from the fountain or common source, ‘Atman’. All physical forces, all mental forces come under the category ‘Prana’. It is force on every plane of being, from the highest to the lowest. Whatever moves or works or has life, is but an expression or manifestation of Prana. Akasa or ether also is an expression of Prana. The Prana is related to mind and through mind to will, and through will to the individual soul, and through this to the Supreme Being. If you know how to control the little waves of Prana working through the mind, then the secret of subjugating universal Prana will be known to you. The Yogi who becomes an expert in the knowledge Of this secret, will have no fear from any power, because he has mastery over all the manifestations of powers in the universe. What is commonly known as power of personality is nothing more than the natural capacity of a person to wield his Prana. Some persons are more successful in life, more influential and fascinating than others. It is all due to the power of this Prana. Such people manipulate everyday, unconsciously of course, the same influence which the Yogi uses consciously by the command of his will. There are others who by chance tumble unaware of this Prana and use it for lower purposes under false names. This working of Prana is seen in the systolic and diastolic actions of the heart, when it pumps the blood into arteries in the action of inspiration and expiration during the course of breathing; in the digestion of food; in the excretion of urine and faecal matter; in the manufacture of semen, chyle, chyme, gastric juice, bile, intestinal juice, saliva; in closing and opening of the eyelids, in walking, playing, running, talking, thinking, reasoning, feeling and willing. Prana is the link between the astral and physical body. When the slender thread-link Prana is cut off the astral body separates from the physical body. Death takes place. The Prana that was working in the physical body is withdrawn into the astral body.
This Prana remains in a subtle, motionless, unmanifested, undifferentiated state during the cosmic Pralaya. When the vibration is set up, Prana moves and acts upon Akasa, and brings forth the various forms. The macrocosm (Brahmanda) and microcosm (Pindanda) are combinations of Prana (energy) and Akasa (matter).
That which moves the steam-engine of a train and a steamer, that which makes the airplanes fly in air, that which causes the motion of the breath in lungs, that which is the very life of this breath itself, is Prana. I believe, you have now a comprehensive understanding of the term Prana about which you had a very vague conception in the beginning.
By controlling the act of breathing you can efficiently control all the various motions in the body and the different nerve-currents that are running through the body. You can easily and quickly control and develop body, mind and soul through breath-control or the control of Prana. It is through Pranayama that you can control your circumstances and character and can consciously harmonize the individual life with the cosmic life.
The breath, directed by thought under the control of the will, is a vitalizing, regenerating force which you can utilize consciously for self-development; for healing many incurable diseases in your system; for healing others and for other various useful purposes.
It is within your easy reach at every moment of your life. Use it judiciously. Many Yogis of yore, like Sri Jnanadeva, Trailinga Swami, Ramalinga Swami and others, had utilized this breath, this force, the Prana, in a variety of ways. You can also do so, if you practice Pranayama by prescribed breathing exercises. It is Prana that you are breathing rather than the atmospheric air. Inhale slowly and steadily with a concentrated mind. Retain it as long as you can do it comfortably. Then exhale slowly. There should be no strain in any stage of Pranayama. Realize the occult inner life-powers which underlie the breath. Become a Yogi and radiate joy, light and power all around you. Pranavadins or Hatha Yogis consider that Prana Tattva is superior to Manas Tattva, the mind-principle. They say, Prana is present even when the mind is absent during sleep. Hence Prana plays a more vital part than the mind. If you go through the parables in Kaushitaki and Chhandogya Upanishads, when all the Indriyas, mind and Prana fight amongst themselves as to their superiority, you will find that Prana is regarded as the highest of all. Prana is the oldest, for it starts its functioning from the very moment the child is conceived. On the contrary, the organs of hearing, etc., begin to function only when their special abodes, viz., the ears, etc., are formed. Prana is called Jyeshtha and Sreshtha (oldest and best) in Upanishads. It is through the vibrations of psychic Prana that the life of the mind, Sankalpa or thinking is kept up and thought is produced. You see, hear, talk, sense, think, feel, will, know, etc., through the help of Prana and therefore Srutis declare: “Prana is Brahman.”
The Colors of Pranas
Prana is said to be of the color of blood, red gem or coral. Apana which is in the middle, is of the color of Indragopa (an insect of white or red color). Samana is of the color between that of pure milk or crystal or of oily and shining color, i.e., of something between both Prana and Apana. Udana is of Apandura (pale white) color and that of Vyana, resembles the colour
of archil (or that of ray of light)
The Length of the Air-Currents
This body of Vayu is 96 digits (6 feet) in length as a standard. The ordinary length of the air-current, when exhaled is 12 digits (9 inches). In singing, its length becomes 16 digits (1 foot), in eating it comes to 20 digits (15 inches), in sleeping 30 digits (22 1/2 inches), in copulation 36 digits (27 inches) and in doing physical exercise it is much more than that. By decreasing the natural length of the expirer air-currents (from 9 inches), life is prolonged and by increasing the current, duration of life is decreased.
Q. Is it dangerous to practise Pranayama without the assistance of a Guru (Teacher)?
A. People are unnecessarily alarmed. You can practise ordinary Pranayama exercises
without the help of a Guru. A Guru is necessary if you want to practise Kumbhaka or retention of breath for long time and unite Apana with Prana. The books written by realised Yogins can guide you if you are not able to get a Guru. But it is better to have a Guru by your side or you can get the lessons from him and practise them at home. You can keep regular correspondence with him. You can retain the breath from 1/2 to 1 or 2 minutes without any difficulty or danger. If you cannot get a realised Yogi, you can approach senior students of Yoga. They also can help you.
Q. What is Urdhvaretah Pranayama?
A. While doing Sukha-Purvaka or Loma-Viloma Pranayama one would feel that the Virya is flowing up towards the Sahasrara at the crown of the head in the form of Ojas. This is Urdhvaretah Pranayama.
Q. Will you be kind enough to elucidate ‘Apana Vayu’? We inhale air, thereby oxygen is
absorbed by blood-cells as well as plasma. But from that oxygen, how Apana is formed? In what part it resides? What is the nature? How and where Prana and Apana unite? Kindly explain scientifically mentioning parts affected thereby.
A. Apana is not formed from oxygen. Apana is energy. Apana resides in the lower part of
the abdomen, in the Muladhara, in the descending colon, rectum and anus. Its nature is downward motion. Its function is ejection of urine, gas and excreta. Prana and Apana are united by Kevala Kumbhaka, Kumbhaka, Muladhara, Jalandhara Bandha and Uddiyana Bandha. They are united in the navel or Manipuraka Chakra.
Dear child! Take sole refuge in Pranayama. Be interested in the practice of Kumbhaka
alone, if the mind is solely turned towards Pranayama. The Bhagavad-Gita says:
—solely absorbed in the control of breathing.” Take due precautions at
every step. The practice of Kumbhaka produces tremendous heat in the body and thereby the
Kundalini is roused and sent upwards along the Sushumna to the crown of the head
We settle in Vajrasana. We start with a few breaths of ventilation. Then we lean forward and exhale strongly. We remain free on the vacuum without forcing. We rise breathing abdominally, thoracicly and clavicularly. We remain in apnea at will, without forcing.
AGNISARA DHAUTI (course)
We settle in Vajrasana. We start with a few breaths of ventilation. Then we lean forward and exhale strongly. We’re going to be free on the vacuum without forcing. Before we get up (still in the vacuum apnea) we place both hands on both sides of the abdomen (with the fingers spread) in the navel area (as in SahajAgnisaraDhauti) and press strongly the abdomen.
We rise up breathing thoracic and clavicular. The hands must press the abdomen so that we cannot inhale the abdominal, but only the thoracic and clavicular. We are left with our hands pressing the abdomen into the apnea on full will, without forcing. After two-thirds of the total duration of the apnea on full we take the hands off the abdomen and let the air go down into the abdominal cavity.
YONI MUDRA (course)
We sit in Sukhasana. We start with a few breaths of ventilation. Then we lean forward and exhale strongly. We remain free on the vacuum without forcing. We inhale abdominally, thoracicly and clavicularly. At the end of the inspiration we contract the muscle at the base (between the testicles and the anus). We focus on perceiving the transmutation of the vital and creative potential from chakra to chakra to sahasrara’s level. We maintain energy at the level of Sahasrara at least a third of the time we keep ourselves in freeness on full. We remain in freeness without forcing.
JALANDHARA BANDHA (course)
We settle in Vajrasana. We start with a few breaths of ventilation. Then we lean forward and exhale strongly. We remain free on the vacuum without forcing. We rise breathing abdominally, thoracicly and clavicularly. At the end of the inspiration we swallow in the void.
We bend the head and support the chin in the chest. We place the right hand behind the head and press the head down so that the chin is firmly supported in the chest. The left hand is placed on the abdomen, in the navel area, on the skin.
We remain in apnea at will without forcing. The gaze will be oriented in slightly converging strabismus towards the point in the middle of the forehead. In the end we become aware of the activation of the main Vishuda Chakra, and the secondary activation of the Manipura Chakra and the Ajna Chakra.
3:12. Jalandarabandha (Gheranda Samhita)
To contract the throat and to place the chin against the chest. Jalandarabandha closes sixteen adhara. Practiced along with
, destroys the death.
Their effects very have been verified and provides excellent results. Who practices it during six months, cirtamente she will obtain his objective.
SITAKARI PRANAYAMA (course)
We sit in SHUKASANA. We start with a few breaths of ventilation. Then we lean forward and exhale strongly. We’re going to be free on the vacuum without forcing.
We gently open the mouth and place the tongue between the teeth; the tip of the tongue is located between the lip and the lower teeth. We inhale abdominally, thoracic and clavicularly through the mouth. We remain in freeness without forcing. We exhale on the nose.
After a few breaths of will we resume the exercise.
SITAKARI PRANAYAMA cures stomach problems (stomach increases), liver problems.
SitAkari (from “Easy and comfortable pranayama” by Sivananda)
Fold the tongue so that the tip of the tongue might touch the upper palate
and draw the air through the mouth with a hissing sound C C C C C (or Si, Si, Si, Si).
Then retain the breath as long as you can without the feeling of suffocation
and then exhale slowly through both nostrils.
You can keep the two rows of teeth in contact and then inhale the air
through the mouth as before.
The practice enhances the beauty of the practitioner and vigour of his body.
It removes hunger, thirst, indolence and sleep.
His strength will be just like that of Indra. He becomes the Lord of Yogins.
He is able to do and undo things. He becomes an independent monarch.
He becomes invincible. No injury will affect him.
When you are thirsty, practise this. You will be relieved of thirst immediately.
LESSONS IN YOGA p.49
Folding the tongue in such amanner that the tip of the tongue touches the upper palate, draw
the air through the mouth producing a sound of c.c.c., retain the breath as long as you can without the feeling of suffocation and then exhale through both the nostrils. These three processes constitute one round. Start with three rounds and add one round every week.
This Kumbhaka increases the beauty and vigour of the body, removes hunger and thirst,
indolence and sleep and makes the whole body cool. Many diseases of the blood are cured.
SITALI PRANAYAMA (course)
We sit in SHUKASANA. We start with a few breaths of ventilation. Then we lean forward and exhale strongly. We remain in apnea on the vacuum without forcing and we are aware of the resonance with the universal void.
We open our mouths slightly and make KAKI MUDRA
. i.e. We take the tongue out a little outside between the lips and bend it so that it forms a U. We inhale the abdominal, thoracic and calvicular on the mouth. We remain in freeness without forcing. We exhale through the mouth.
After a few breaths I resumed the exercise. At the end we become aware of the activation of SVADHISTANA CHAKRA.
In order to climb the energy to higher levels, we make UKSHEPANA.
SHITALI PRANAYAMA cures diseases of the stomach, liver. Shitali PRANAYAMA also cools the body. Contraindications: The technique is not advisable to execute in case of colds without fever.
(from “Easy and comfortable pranayama” by Sivananda)
P rotrude the tongue a little away from the lips. Fold the tongue like a tube. Draw in the air through the mouth with the hissing sound Si.
Retain the breath as long as you can hold on with
Comfort. Then exhale slowly through both nostrils.
Practise this daily again and again in the morning from 15 to 30 times. You can do this either on Padmasana, Siddhasana, Vajrasana or even when you stand or walk.
This Pranayama purifies the blood. It quenches thirst and appeases hunger. It cools the system. It destroys Gulma (chronic dyspepsia),
Pleeha, inflammation of various chronic diseases, fever, consumption, indigestion, bilious disorders, phlegm, the bad effects of poison, snake-bite, etc.
When you are caught up in a jungle or any place where you cannot get water,
if you feel thirsty,practise this Pranayama.
You will be at once relieved of thirst. He who practises this Pranayama regularly,
will not be affected by the bite of serpents and scorpions.
Sitali Kumbhaka is an imitation of the respiration of a serpent.
The practitioner gets the power of casting his skin and enduring the
privation of air, water and food.
He becomes a proof against all sorts of inflammations and fever.
LESSONS IN YOGA p.48)
Contract the lips and throw out the tongue. Fold the tongue like a tube and draw in the air
through it making a hissing sound. Fill the lungs and stomach slowly with the air drawn in, and retain the same as long as you can do with comfort. Then exhale through both the nostrils. Practise this 10 to 20 times daily, morning and evening.
The practitioner acquires great tenacity of life and the power to repair the effects of injury.
He is freed from all fevers, splenitis and several other organic diseases. Like crabs, lobsters,
serpents and frogs, he becomes proof against all kinds of inflammations. He acquires the power to cast off his skin and endure the privation of air, food and drink. Poisons of all sorts in the blood are thrown out and the blood is purified. Scorpion-stings and serpent-bites cannot injure him in any way. Whenever you feel thirsty, do this Pranayama a few times. At once your thirst will be quenched.
SHAKTICHALANA MUDRA (course)
1. The urinary sphincters are contracted when the bladder is full (1-2 minutes before urination). 9-10 times.
2. Fractional urination – 60-70 small jets contracting urinary sphincters.
3. It is executed when the bladder is full.
We sit in Badrasana (the posture of the throne). I was doing a few breaths of ventilation. Then we lean forward and exhale strongly.
We remain in the void apnea without forcing and we are aware of the resonance with
the universal vacuum.
We rise slightly inspiring. While we keep the retention on full (kumbakha) we contract the urinary sphincters. We project our consciousness at one of the higher levels of being (Anahata, Vishuda, Ajna, Sahajrara) and we become aware of the transmutation and sublimation of energy at that level.
SURYA BEDA PRANAYAMA (course)
This exercise of pranayama is executed from VAJRASANA or PADMASANA on plus or
We start with a few breaths of ventilation.
Then we lean forward and exhale strongly.
We remain in apnea on the vacuum without forcing and we are aware of the resonance with
the universal vacuum.
We press with the thumb of the left hand the nostril and rise up breathing only on the right nostril. We remain in freeness without forcing. We exhale on the nose.
After a few breaths I resumed the exercise.
We execute 10 – 15 breaths maximum. We will not increase the number of executions by more than 2 – 3 per week.
We are aware of a strong enrgization of the being due to the accumulation of yang energy through the inspiration on the right nostril. We are also aware of the polar energy balance in the being. We can direct the accumulated energy at the level of a chakra or organ by projecting consciousness at the level of that chakra or organ.
SURYA BEDA KUMBAKHA (course)
(The technique of piercing the sun by retaining the subtle breath)
This exercise is not performed earlier than 3-4 hours after the last meal. It is also preferable that before the exercise we do the warm-up and 30 minutes of asana-e; Before SURYABEDA KUMBAKHA it is good to execute SURYABEDA PRANAYAMA.
It is good for the exercise to be carried out in the morning to noon (between 12-14 hours the period of maximum YANG.) This pranayama exercise is performed from VAJRASANA or PADMASANA on plus or SIDHASANA.
We start with a few breaths of ventilation. Then we lean forward and exhale strongly.
We remain in apnea on the vacuum without forcing and we are aware of the resonance with the universal void.
We press with the thumb of the left nostril hand and rise up breathing only on the right nostril predominantly thoracic and clavicular.
We execute JALANDHARA BANDA. (right hand supports JALANDHARA BANDA)
After a period equivalent to half of the total retention period on full we place the left hand on the knees and do UDDHYANA BANDA and MULA BANDA (Contraction of the entire pelvic floor (ASHWINI MUDRA, YONI MUDRA,)).
We remain in retention at will without forcing.
Before exhalation relax UDDHYANA, MULA BANDHA and JALANDHARA BANDA in this order, after which we block the right nostril with the thumb of the right hand and exhale on the left nostril leaning forward.
After a few breaths I resumed the exercise.
It is forbidden to run more than 5 per day.
We are aware of the amplification of the YANG energy in the being, the heating of the cheeks, the amplification of the subtle fire of the body, the dynamism, the energization.
With the help of SURYABEDA KUMBAKHA, the inner energy is focused on susumna.
Sience of Pranayama p.39
Sit on Padmasana or Siddhasana. Close the eyes. Keep the left nostril closed with your right ring and little fingers. Slowly inhale without making any sound as long as you can do it comfortably through the right nostril. Then close the right nostril with your right thumb and retain the breath firmly pressing the chin against the chest (Jalandhara Bandha). Hold on the breath till perspiration oozes from the tips of the nails and roots of the hairs (hair follicles). This point cannot be reached at the very outside. You will have to increase the period of Kumbhaka gradually. This is the limit of the sphere of practice of Surya Bheda Kumbhaka. Then exhale very slowly without making any sound through the left nostril by closing the right nostril with the thumb. Repeat OM mentally with Bhava and meaning during inhalation, retention and exhalation. Exhale after purifying the skull by forcing the breath up.
This Pranayama should again and again be performed, as it purifies the brain and destroys the intestinal worms and diseases arising from excess of wind (Vayu). This removes the four kinds of evils caused by Vayu and cures Vata or rheumatism. It cures rhinitis, cephalalgia and various sorts of neuralgia. The worms that are found in the frontal sinuses are removed. It destroys decay and death, awakens Kundalini Sakti and increases the bodily fire.
(Kundalini Yoga p.47)
Sit on Padmasana or Siddhasana. Close the eyes. Keep the left nostril closed with your right ring and little fingers. Slowly inhale without making any sound as long as you can do it comfortably through the right nostril. Then close the right nostril with your right thumb and retain the breath by firmly pressing the chin against the chest (Jalandhara Bandha). Hold the breath till perspiration oozes from the roots of the hair (hair follicles). This point cannot be reached at the very outset. You will have to increase the period of Kumbhaka gradually. This is the limit of the sphere of practice of Suryabheda Kumbhaka. Release the Jalandhara Bandha. Then exhale very slowly without making any sound through the left nostril with the thumb closing the right nostril.
Bodhayet kundalim saktim
dehagnim cha vivardhayet
“The practice of Suryabheda Kumbhaka destroys decay and death and awakens Kundalini.” This Pranayama should again and again be performed, as it purifies the brain and destroys the intestinal worms. It removes the four kinds of evils caused by Vayu and cures Vata (rheumatism). It cures rhinitis and various sorts of neuralgia. The worms that are found in the frontal sinuses are also destroyed.
LESSONS IN YOGA p.48)
Sitting on your favourite meditative pose again and closing the eyes, inhale through the
right nostril, retain the breath by forming Jalandhara Bandha till perspiration flows from the tips of the nails and the hairs of the body stand on end, and then exhale through the left nostril slowly. Of course in this exercise you cannot reach the point of perspiration at the very outset; but gradually increasing the period of Kumbhaka you will by all means attain it. By the constant practice of this Kumbhaka, cephalalgia is relieved, coryza is cured, and the worms in the frontal sinuses are expelled.
(Kundalini Yoga p.46)
Sit in Padmasana or Siddhasana. Close the right nostril with your right thumb. Inhale (Puraka) through the left nostril till you count 3 Oms slowly. Imagine that you are drawing the Prana along with the atmospheric air. In course of practice, you will actually feel that you are drawing Prana. Then close the left nostril also with the little and ring fingers of your right hand. Retain the breath till you count 12 Oms. Send the current down to the Muladhara Chakra. Feel that the nerve-current is striking against the Muladhara Chakra and awakening Kundalini. Remove the right thumb and exhale through the right nostril till you count 6 Oms. Again inhale through the right nostril, retain and exhale through the left nostril as stated above. All the above six processes constitute one Pranayama. To start with do 6 Pranayamas in the morning and 6 in the evening. Gradually increase it to 20 Pranayamas for each sitting. The ratio of inhalation, retention and exhalation is 1:4:2. You should gradually increase the period of Kumbhaka.
Be careful in doing the Kumbhaka as long as you can comfortably do. Do not be in a hurry. Be patient. Contract the anus and do Mula Bandha also. Concentrate on the Chakra and meditate on Kundalini. This is the most important portion of this exercise. In this Pranayama, deep concentration plays a vital part in awakening Kundalini. Kundalini will be awakened quickly if the degree of concentration is intense and if practiced regularly.
This exercise removes all diseases, purifies the Nadis, steadies the wandering mind, improves digestion and circulation, helps Brahmacharya, and awakens Kundalini. All the impurities of the body are thrown out.
Easy Comfortable Pranayama
Sience of Pranayama p.36)
Sit on Padmasana or Siddhasana in your meditation room, before the picture of your Ishta Devata (guiding deity). Close the right nostril with the right thumb. Draw in the air very, very slowly through the left nostril. Then close the left nostril also with little and ring fingers of the right hand. Retain the air as long as you can comfortably do. Then exhale very, very slowly through the nostril after removing the thumb. Now half the process is over. Then draw air through the right nostril. Retain the air as before and exhale it very, very slowly through the left nostril. All these six processes constitute one Pranayama. Do 20 in the morning and 20 in the evening. Gradually increase the number. Have a Bhava (mental attitude) that all the Daivi Sampat (divine qualities), e.g., mercy, love, forgiveness, Santi, joy, etc., are entering into your system along with the inspired air and all Asuri Sampat (devilish qualities) such as lust, anger, greed, etc., are being thrown out along with the expired air. Repeat OM or Gayatri* mentally during Puraka, Kumbhaka and Rechaka. Hard-working Sadhakas can do 320 Kumbhakas daily in four sittings at the rate of 80 in each sitting.
This Pranayama removes all diseases, purifies the Nadis, steadies the mind in concentration, improves digestion, increases the digestive fire and appetite, helps to maintain Brahmacharya and awakens the Kundalini that is sleeping at the Muladhara Chakra. Purification of Nadis will set in rapidly. You will have levitation (rising above the ground) also.
Easy and comfortable Pranayama
(Practice of Brahmacharya p. 96)
Sit on Padmasana or Siddhasana with an empty light stomach in your meditation room. Close your eyes. Close the right nostril with the right thumb and draw in the air through the left nostril. Close the left nostril also with the right little and ring fingers and retain the air as long as you can. Then remove the right thumb and exhale very, very slowly. Again, in the same manner, draw in the air through the right nostril, retain it as long as you can; and then exhale through the left nostril. The whole process constitutes one Pranayama. Do twenty in the morning and twenty in the evening. Gradually and cautiously increase the period of retaining the air and the number of Pranayamas also. When you advance in the practice, you can have three or four sittings and you can do eighty Pranayamas in each sitting.
“ TM” PART 6 – 2. THE PURIFYING BREATH
Sit in the pose you chose for the pranayama (be it Sukhasana, or Vajrasana, or another upright position you are comfortable in).
In the beginning breathe in and out several times, to ventilate the air that might have been stagnating in the respiratory tracts.
After several such ventilation breaths, exhale the air through the mouth, trying to empty the lungs. Keep the retention of the breath with the empty lungs (apnea) without forcing yourself.
Cover the right nostril with the right thumb, and inhale slowly, as gently as possible through the left nostril. It is highly important that you make no noise while inhaling.
Take in as much air as you can, as this will oxygenate your body. Cover the left nostril with the ring and small right fingers, and exhale slowly and gently through the right nostril, without making any noise.
Your breath should be calm, equal and slow, so that even if you have a small thread of water close to your nostril, it should not move.
After you exhaled, inhale slowly, as indicated above, through the same (right) nostril and exhale through the left nostril.
This is one complete cycle of this pranayama technique. Breathe relaxed several times, b efore you are ready to perform another cycle.
while inhaling, visualize firmly how you take in the pranic energy from the universe, filling your body with strength, purity, holiness, force, love, virtue, wisdom.
When exhaling, visualize how you eliminate the tensions, weaknesses, vice, impurities and stresses. You may even work mentally the mantra AUM all this while.
Perform such 12 cycles during one session, taking breaks after each cycle, four times a day in the morning, at noon, in the evening, and at midnight.
If the practice of pranayama is systematic and consistent, in a few months’ time you will notice a purification of the nadis
, of the entire body, as well as mental purification and enhanced capacity of concentration.
this pranayama technique grants the purification of the nadis, body, and mind, especially when practiced for several months in a row.
The external signs of this purification are: calm, tranquil force radiating from the whole of your personality, a clear mind, and sweet voice.
The harshness of the face and rough lines disappear. This pranayama technique brings harmony to our minds and makes us capable of approaching superior pranayama techniques.
Any person, man or woman may practice this technique with remarkable results, without exposing to the slightest risk (as long as it is practiced correctly).
The purity of the body and of the subtle structures facilitates the ascension of the erotic energies to the upper levels of consciousness. The main purpose in pranayama is to gain the control over the inner vital forces and of the mind.
22.Then let the wise practitioner close with his right thumb the pingala (right nostril), inspire air through the Ida (the left nostril); and keep the air confined – suspend his breathing – as long as he can; and afterwards let him breathe out slowly, and not forcibly, through the right nostril.
23. Again, let him draw breath through the right nostril, and stop breathing as long as his strength permits; then let him expel the air through the left nostril, not forcibly, but slowly and gently.
24. According to the above method of Yoga, let him practice twenty
(stopping of the breath). He should practice this daily without neglect or idleness, and free from all duels (of love and hatred, and doubt and contention), etc.
should be practiced four times – once (1) early in the morning at sunrise, (2) then at midday,
(3) the third at sun-set, and (4) the fourth at mid-night.
26. When this has been practiced daily, for three months, with regularity, the
(the vessels) of the body
will readily and surely be purified.
(Kundalini Yoga p.47)
Rapid succession of forcible expulsions is a characteristic feature of this exercise. ‘Bhastrika’ means ‘bellows’ in Sanskrit. Just as a blacksmith blows his bellows rapidly, so also you should inhale and exhale rapidly. Sit in your favorite Asana. Close the mouth. Inhale and exhale quickly 20 times like the bellows. Constantly dilate and contract the chest as you inhale and exhale. When you practise the Pranayama a hissing sound is produced. You should start with forcible expulsions of breath following one another in rapid succession. After 20 such expulsions, make a deep inhalation and retain the breath as long as you can comfortably do and then slowly exhale. This is one round of Bhastrika.
Begin with 10 expulsions for a round and increase it gradually to 20 or 25 for a round. The period of Kumbhaka also should be gradually and cautiously increased. Rest a while after one round is over and again begin the next round. Do 3 rounds in the beginning and after due practice, do 20 rounds in the morning and 20 in the evening.
Advanced students do this Pranayama after partial closing of the glottis. They do not make a powerful noise like the beginners. They can do it even in a standing posture.
Bhastrika removes inflammation of the throat, increases the gastric fire, destroys phlegm and all diseases of the nose and lungs, eradicates Asthma, consumption and other diseases which arise from the excess of wind, bile and phlegm. It gives warmth to the body. It is the most effective of all Pranayama exercises. It enables Prana to break through the three Granthis. All the other benefits of Sukha Purvaka Pranayama are obtained in this exercise also.
(Sience of Pranayama p.42)
In Sanskrit Bhastrika means ‘bellows’. Rapid succession of forcible expulsion is a characteristic feature of Bhastrika. Just as a blacksmith blows his bellows rapidly, so also you should move your breath rapidly.
Sit on Padmasana. Keep the body, neck and head erect. Close the mouth. Next, inhale and exhale quickly ten times like the bellows of the blacksmith. Constantly dilate and contract. When you practise this Pranayama a hissing sound is produced. The practitioner should start with rapid expulsions of breath following one another in rapid succession. When the required number of expulsions, say ten for a round, is finished, the final expulsion is followed by a deepest possible inhalation. The breath is suspended as long as it could be done with comfort. Then deepest possible exhalation is done very slowly. The end of this deep exhalation completes one round of Bhastrika. Rest a while after one round is over by taking a few normal breaths. This will give you relief and make you fit for starting the second round. Do three rounds daily in the morning. You can do another three rounds in the evening also. Busy people who find it difficult to do three rounds of Bhastrika can do one round at least. This also will keep them quite fit.
Bhastrika is a powerful exercise. A combination of Kapalabhati and Ujjayi makes up Bhastrika. Practise Kapalabhati and Ujjayi to start with. Then you will find it very easy to do Bhastrika.
Some prolong the practice till they get tired. You will get profusely perspiration. If you experience any giddiness stop the practice and take a few normal breaths. Continue the practice after the giddiness has vanished. Bhastrika can be done both in the morning and evening in winter. In summer do it in the morning only during cool hours.
Bhastrika relieves inflammation of the throat, increases gastric fire, destroys phlegm, removes diseases of the nose and chest and eradicates asthma, consumption, etc. It gives good appetite. It breaks the three Granthis or knots viz., Brahma Granthi, Vishnu Granthi and Rudra Granthi. It destroys phlegm which is the bolt or obstacle to the door at the mouth of Brahma Nadi (Sushumna). It enables one to know the Kundalini. It removes all diseases which arise from excess of wind, bile and phlegm. It gives warmth to the body. When you have no sufficient warm clothing in a cool region to protect yourself from cold, practise this Pranayama and you will get sufficient warmth in the body quickly. It purifies the Nadis considerably. It is the most beneficial of all Kumbhakas. Bhastrika Kumbhaka should be specially practised as it enables the Prana to break through the three Granthis or knots that are firmly located in the Sushumna. It awakens the Kundalini quickly. The practitioner will never suffer from any disease. He will always be healthy.
The number of exhalations or rounds is determined by the strength and capacity of the practitioner. You must not go to extremes. Some students do six rounds. Some do twelve also.
You can practise Bhastrika in the following manner. There is some slight change in the end. Having inhaled and exhaled quickly twenty times, inhale through the right nostril, retain the breath as long as you can do it comfortably and then exhale through the left nostril. Then inhale through the left nostril, retain the breath as before and then exhale through the right nostril.
Repeat OM mentally with Bhava and meaning throughout the practice.
There are some varieties of Bhastrika wherein one nostril only is used for breathing purposes and in another variety the alternate nostrils are used for inhalation and exhalation.
Those who wish to do Bhastrika for a long time in an intense manner should live on Khichdi, and take an enema or do Bhasti in the morning before starting the practice.
(Practice of Brahmacharya p. 96)
Sit on Padmasana. Keep the body erect. Close the mouth. Inhale and exhale quickly twenty times like the bellows. Constantly dilate and contract. The practitioner should start with expulsions of breath following one another in rapid succession. When the required number of expulsions, say, twenty for a round, is finished, the final expulsion is followed by the deepest possible inhalation. Retain the air as long as you can keep it comfortably and then very, very slowly, exhale. This is one round of Bhastrika. Take a little rest and then do another round. Do three rounds in the morning and three in the evening. This is a very powerful exercise, beneficial for Brahmacharins. You can do this even when you are standing.
LESSONS IN YOGA p.49)
. Quick succession of powerful expulsions of breath is the chief
characteristic of this Pranayama. Just as the village smith blows out his bellows quickly and rapidly, so also the practitioner of this exercise blows out the bellows of his lungs in quick and rapid succession.
Sit on Padmasana or Siddhasana with the body, neck and head erect. Close the mouth.
Inhale and exhale quickly 6 to 10 times in rapid succession like the bellows of the village-smith. While practicing this Pranayama a hissing sound is loudly heard. If you can expel 10 times like this, the tenth expulsion is followed by a deepest inhalation, retained as long as it can be done with comfort, and another deepest exhalation. This completes one round of Bhastrika. Take rest for a while after one round is over, and do another round, and another round. In the beginning you can have three rounds in the morning and three in the evening. You must be able to expel 120 times at a stretch by cautious and gradual practice.
If you can do Kapalabhati and Ujjayi nicely, you will find this Pranayama quite easy. Some
do this exercise till they get quite fatigued. Then you will profusely perspire. Stop the practice even if there is the slightest giddiness. Take a few normal breaths. Then you can resume the practice again after the giddiness is gone.
(Kundalini Yoga p.48)
Sit in your usual Asana. Close the mouth. Inhale slowly through both the nostrils in a smooth, uniform manner.
Retain the breath as long as you can do it comfortably and then exhale slowly through the left nostril by closing the right nostril with your right thumb. Expand the chest when you inhale. uring inhalation a peculiar sound is produced owing to the partial closing of glottis. The sound produced during inhalation should be of a mild and uniform pitch. It should be continuous also. This Kumbhaka may be practised even when walking or standing. Instead of exhaling through the left nostril, you can exhale slowly through both nostrils.
This removes the heat in the head. The practitioner becomes very beautiful. The gastric thread is increased. It removes phlegm in the throat. Asthma, consumption and all sorts of pulmonary diseases are cured. All diseases that arise from deficient inhalation of oxygen and diseases of the heart are cured. All works are accomplished by Ujjayi Pranayama. The practitioner is never attacked by diseases of phlegm, nerves, enlargement of spleen, dyspepsia, dysentery, consumption, cough or fever. Perform Ujjayi to destroy decay and death.
LESSONS IN YOGA p.48)
The practice of this Kumbhaka enhances the personal beauty of the practitioner. Assuming
again your favourite pose, inhale through both the nostrils in a smooth, methodical and uniform manner till the inspired breath fills the space between the throat and the stomach with a noise. Retain the breath as long as you can comfortably do and then exhale slowly through the left nostril.
The striking feature of this exercise is that a mild, uniform, continuous and peculiar sound is heard due to the partial closure of the glottis.
This Kumbhaka is also practiced while standing or walking. Then instead of exhaling
through the left nostril only, you can exhale through both the nostrils. In any case, start with three rounds and add one round every week gradually.
The practitioner of this Kumbhaka gets rid of pulmonary, cardiac and dropsical diseases.
All diseases dependent upon deficient inhalation of oxygen are cured.
(Kundalini Yoga p.48)
Practice of this Pranayama demands skill on the part of the students. He who practices this Plavini can do Jalastambha and float on water for any length of time, Mr. ‘S’, a Yogic student, can float on water for twelve hours at a stretch. He who practices this Plavini Kumbhaka can live on air and dispense with food for some days. The student actually drinks air slowly like water and sends it to the stomach. The stomach gets bloated a bit. If you tap the stomach when it is filled with air, you will get a peculiar tympanic (air) sound. Gradual practice is necessary. The help of one who is well versed in this Pranayama, is necessary. The student can fill up the stomach with air by gradual belching. After the practice, the air should be completely taken out. It is done by Uddiyana Bandha and hiccough.
LESSONS IN YOGA p.48)
This Pranayama requires some skill on the part of the practitioner. If you can do this
perfectly, you can float on water for any length of time, even though you do not know swimming. It enables you to live purely on air for some days. It is done as follows: Drink the air like water through the mouth and fill your stomach with it. The stomach becomes inflated. You will hear a tympanic sound, if you tap it with your fingers. Practise the Pranayama slowly and gradually. The air is then expelled from the stomach by slow belching.
(Sience of Pranayama p.35)
is a Sanskrit word; it means skull.
means to shine. The therm ‘Kapalabhati’ means an exercise that makes the skull shine. This Kriya cleanses the skull. So this is taken as one of the Shat-Karmas (six cleansing processes in Hatha Yoga).
Sit on Padmasana. Keep the hands on knees. Close the eyes. Perform Puraka and Rechaka rapidly. This should be practised vigorously. One will get profusely perspiration. This is a good form of exercise. Those who are well-versed in Kapalabhati, can do Bhastrika very easily. There is no Kumbhaka in this Pranayama. Rechaka plays a prominent part. Puraka is mild, slow and long (Dirgha). But the Rechaka should be done quickly and forcibly by contracting the abdominal muscles with a backward push. When you do Puraka, release the abdominal muscles. Some people naturally make a curve of the spine and bend their heads also. This is not desirable. The head and the trunk should be erect. Sudden expulsions of breath follow one another as in Bhastrika. To start with, you can have one expulsion per second. Gradually you can have two expulsions per second. To begin with do one round in the morning consisting of 10 expulsions only. In the second week, do one round in the evening. In the third week, do two rounds in the morning and two rounds in the evening. Thus every week, gradually and cautiously increase 10 expulsions to each round till you get 120 expulsions for each round.
It cleanses the respiratory system and the nasal passages. It removes the spasm in bronchial tubes. Consequently, Asthma is relieved and also cured in course of time. The apices of the lungs get proper oxygenation. Thereby they cannot afford favourable nidus (breeding grounds) for tubercle bacilli. Consumption is cured by this practice. Lungs are considerably developed. Carbon dioxide is eliminated in a large scale. Impurities of the blood are thrown out. Tissues and cells absorb a large quantity of oxygen. The practitioner keeps up good health. Heart functions properly. The circulatory and respiratory systems are toned to a considerable degree.
The External Kumbhaka (Bahya)
Sience of Pranayama p.36)
Draw the air through the left nostril till you count 3 OMs; throw it out through the right nostril immediately without retaining it counting 6 OMs. Stop it outside till you count 12 OMs. Then draw the breath through the right; exhale it through the left and stop it outside as before, using the same units of OM for inhalation, exhalation and retention. Do six times in the morning and six times in the evening. Gradually increase the number of rounds and the time of Kumbhaka. Do not strain or fatigue yourself.
LESSONS IN YOGA p.50)
Kumbhaka is of two sorts—
. The Kumbhaka that is associated with
Puraka and Rechaka is called Sahita; that which is devoid of these two is called Kevala (pure and absolute). Kevala Kumbhaka should be practiced when the Sahita Kumbhaka has been completely mastered. In the Vasishtha Samhita you will find: “When after giving up inhalation and exhalation,
one holds his breath with ease, it is absolute Kumbhaka (Kevala Kumbhaka).” In this Pranayama the practitioner can retain his breath as long as he likes. He attains the stage of Raja-Yoga. Practise this three times a day, morning, midday and evening. He is a real Yogi who knows this Kumbhaka and Pranayama. Now there is nothing unattainable by him in all the three worlds. This Kumbhaka cures all diseases, bestows longevity of life and awakens the Kundalini-Sakti, which passes through the hollow Sushumna-Nadi to the crown of the head, after piercing one Chakra after another.
BENEFITS OF PRANAYAMA
Perfection in Pranayama gives you the major eight Siddhis viz.,
Anima, Mahima, Laghima,
Garima, Prapti, Prakamya, Vasitvam
. Anima is the power to become as minute as you like, whereas Mahima makes you as big as you like. By Laghima you can make your body as light as a feather and fly in the sky thousands of miles in a minute. Garima can make your body as heavy as a mountain. By the power of Prapti you can predict all future events, understand unknown languages, cure any disease, hear distant sounds, see distant objects, smell mystical fragrant odours, touch the sun and the moon with the tip of your fingers from where you stand, and understand the language of birds and beasts. Indeed you can attain all desired objects. By Prakamya you can cast away the old skin and assume a youth-like appearance for an unusual length of time. You can also enter the body of another person. Sri Sankaracharya had this power. He entered the body of the Raja of Benares. Yayati, Tirumulanar and Raja Vikramaditya had also this power. Vasitvam is the power to tame wild beasts and bring them under your control. By the exercise of this power, you can make anybody obey your orders and wishes. You can control the elements and be amaster of passions and emotions. Isitvam is the attainment of all divine powers. You now become the Lord of the universe.
You can give life to a dead man. Kabirdas, Tulasidas, Akalkot Swami and many others had this power. By possessing this power you can penetrate all secrets of nature, know the events of the past, present and future and become one with the Supreme Soul.
To contract the lips like the tip of a crow and to inspire slowly.
This he is mudra
of the crow (kâkî
), that eliminates all the diseases.
3:87. Kâkî-mudra is great mudra
maintained privily in all tantra
. With this practice all disease is avoided, like a crow.
1:56. Vâma-krama: he is inspired smoothly for the left hole of the nose and it is exhaled by the right. Next, he is inspired for the right and it is exhaled by the left one.
1:57. This practice should be made effortlessly. With her the disorders are eliminated taken place by the phlegm (kapha).
: description of eight breathing techniques and seasonal, dietary considerations and of purification of the nadi
5:1. Gheranda said: now I will expose the rules for the prânâyâma. The man becomes as a god with his practice.
5:15. The practice should begin in spring (vasanta) or in autumn (sharat), and the success will be reached this way without problems.
5:16. Who practices yoga without moderation in the diet he will contract different illnesses and it won’t reach the success.
5:17. The yogi should eat rice, barley and wheat. He can eat vegetables (mudga, masha) and gramineous. All debit side to be clean and pure.
5:18-19. A yogi can eat fruits and vegetables characteristic of the India (cucumber, patola; fruit of the tree of the bread, manakachu; bay, kakkola; fruit of the jojoba; nuts, bunduc; plantain, figs, green banana, plantain shaft and its roots, brinjal and fruits and medicinal roots, riddhi).
5:20. He can eat the five leaves of appropriate plants for the yogis: green and fresh vegetables, dark vegetables, patola leaves (vastukusaka, hima-lochikasaka).
5:21. He should be filled half of the stomach with pure, sweet allowances and refreshing. It is necessary to drink with pleasure sweet juices, leaving empty the other half of the stomach. To this it is denominated moderation in the diet.
5:22. Half stomach will be filled with food, a fourth part with water and the fourth remaining part will be left it empties for the practice of the prânâyâma.
5:23. At the beginning of the practice they should be avoided the bitter allowances, acids, salted, spicy and toasted. He won’t take curd, butter, alcohol, heavy vegetables, fruits of the palm and fruits too much mature of the tree of the bread.
5:24. Neither they will take certain vegetables (kulattha and masur), the fruit pandu, pumpkins and other cucurbitáceas, shafts of vegetables, bay, kathabel, kantabilva and palasa.
5:25. To also avoid kadamba, jambira, bimba, lukucha, onions, lotuses, kamaranga, piyala, asafetida (hinga), salmani and kemuka.
5:26-27. The beginner should avoid the frequent trips, the company of the women and warming in the fire. Neither it is convenient the fresh butter, the ghê, the milk, the sugar and the date sugar. Equally, the mature banana, the seed of cocoa, the grenade, the dates, the fruit lavani, the amlaki and all that contains sour juices.
5:28. During the practice of the yoga it can eat up cardamon, jaiphal, nail, afrodisíacos or stimulants, pomarrosa, haritaki and dates of the palm.
5:29. If he wants it, the yogi can eat refreshing and pleasant allowances that you/they maintain the fluids of the body.
5:30. They should be avoided the allowances of heavy digestion, those that are in not well state or rancid, the too hot or too cold ones and the very exciting ones.
5:31. It is not convenient to take a bath early (before the exit of the sun), to fast or any other thing that he attacks to the body. The yogi should eat several up-to-date times and to avoid not to eat at all or to too frequently eat.
5:32. Following these indications, the practice of the prânâyâma should begin.
At the beginning it is necessary to take daily some milk and ghê before beginning the prânâyâma exercises; he will eat up twice up-to-date: once at noon and another time in the afternoon.
Purification of the nadis
5:33. To sit down in a calmed way and it calms on a seat of grass kusha, tiger skin or of antelope, on a blanket or directly on the earth, of face to the east or the north. After purifying the nâdi, it is necessary to begin the prânâyâma.
5:34. Chanda Kapali said: ocean of mercy!, how they become purified the nâdi?, what is the purification of the nâdi?. I want to learn all this.
5:35. Gheranda said: the vâyu cannot enter in the nâdi while they are full with sludges. How then the one can be achieved prânâyâma? How can it have knowledge of the tattva? Therefore, first it is necessary to purify the nâdi and later to practice the prânâyâma.
5:36. The purification of the nâdi is of two types: samanu and nirmanu. Samanu is made reciting the bîja-mantra. Nirmanu is carried out practicing the physical cleaning.
5:37. The physical cleaning or dhauti have already become trained; it consists on six sadhana. Next, oh Chanda! He listens the process samanu to purify the nâdi.
5:38. It is necessary to sit down in the position padmâsana and to make the ritual of adoration to the guru, as the Teacher indicates, to purify the nâdi and to obtain success in the prânâyâma.
5:39-40. Concentrated in the vâyu-bîja (yam), full with energy and of color smoke, to inspire for the grave nasal left repeating mentally the one bîja sixteen times. This is denominated puraka. Next, to retain the breathing counting sesentaicuatro repetitions of the mantra. This is kumbhaka. To expire later slowly the air through the grave nasal right, while treintaidós
repetitions of the mantra is counted.
5:41-42. The essence of the fire (agni-tattva) it resides in the root of the navel. It is necessary to lift the fire of this place and to unite it to the essence of the earth (prithivi-tattva) to concentrate deeply on the brightness that originates. To repeat the later agni-bîja sixteen times, while he is
inspired for the grave nasal right; to retain the air while he repeats the mantra sesentaicuatro times and to exhale later for the grave nasal left repeating the mantra treintaidós times.
5:43-44. Next, he notices the look the tip of the nose, contemplating the luminous reflection of the moon there, while he is inspired for the grave nasal left, repeating sixteen times the bîja tam; subsequently, to retain and to repeat the bîja tam sesentaicuatro times, while it is contemplated how the nectar that flows of the moon toward the tip of the nose travels all the nâdi purifying them. Maintaining this view, to expire repeating treintaidós times the prithivi-bîja lam.
5:45. By means of these three prânâyâma they become
purified the nâdi. Once fact this, sat down firmly, to practice the normal prânâyâma.
5:46. The kumbhaka can be of eight types: sahita, sûryabheda, ujjayi, sitali, bhastrika, bhramari, murcha and kevala.
5:47. Sahita-kumbhaka can be of two classes: sagarbha and nirgarbha (with sound and without sound). Sagarbha is the actual kum while he repeats the bîja-mantra, and nirgarbha the one that one makes without that repetition 5:48. First I will tell you the sagarbha. Sat down in the posture sukhâsana, of in front of the east or to the north, it owes comtemplarse Brahma full with cracks, with a red color as the blood, under the form of the Sanskrit letter “to.”
5:49. The wise practitioner should inspire for going repeating the letter “to” (of “aum”, or “om”) sixteen times. Exactly, when concluding the inspiration and before the retention, ddiyanabandha should be adopted.
5:50. To retain the air while he repeats sesentaicuatro times the letter “or” and it is contemplated Hari, of black color and quality sattva.
5:51. To exhale next for pingala, repeating makara (the Sanskrit letter “m”) treintaidos times, contemplating now to Shiva of white color and quality tamas.
5:52. Then, to inspire through pingala, to retain with kumbhaka and to exhale through going, just as it has been shown previously, alternating the breathing for both nasal graves.
5:53. To practice this way an and another time, alternating the nasal holes.
When completing the inspiration to cover both nasal graves; the right with the thumb and the left with the ring one and the little finger, without using in any case the index neither the half finger. The nasal graves will stay covered while the kumbhaka lasts.
5:54. The nirgarbha is carried out without repeating the bîja-mantra. The period of puraka, kumbhaka and rechaka can extend from one up to a hundred mâtras.
5:55. The best thing is twenty mâtra, that is to say, a puraka of 20 seconds, a
kumbhaka of 80 and a rechaka of 40. Sixteen mâtra is the term half, that is to say, 16.64.32. Twelve mâtra is the but I lower, that is to say,
12.48.24. This way, the prânâyâma is of three types.
5:56. Practicing the prânâyâma but I lower during certain time, the one body begins to perspire abundantly. With the prânâyâma I intermediate the body it begins to tremble, especially along the spine. With the superior prânâyâma, the body rises in the air, that is to say, levitar is
achieved. These signs reflect the success in each one of the three prânâyâma types.
5:57. By means of the prânâyâma levitation is achieved (khechari-Shakti), they are treated the illnesses, Shakti wakes up, serenity is obtained mental, the paranormal powers are potentialized and a state of mental happiness is achieved. Really, the prânâyâma practitioner is happy.
5:58-59. To inspire with the maximum energy for pingala; to retain carefully with jalandaramudra. To maintain kumbhaka until sprout perspiration in the root of the hair and in the fingernails.
5:60. The vâyu is ten: prâna, prepares, samâna, udâna and vyâna; naga, kûrma, krikara, devadatta and dhananjaya.
5:61-62.Prâna always move in the heart, it prepares in the sphere of the one anus, seed in the region of the navel, udâna in the throat and vyâna is the body all told. These are the five main vâyu, they belong to the interior body and they are denominated prâna-nâdi. The five vâyu naga-nâdi belongs to the external body.
5:63-64. Next I will show you the environment of these five external vâyu. Naga-vâyu carries out the function of burping, kûrma opens the lids, krikara produces the sneezes, devadatta the yawns and dhananjaya impregnate the whole material body completely and not him he not even abandons post-mortem.
5:65. Naga-vâyu originates the conscience, kûrma the view, krikara the hunger and the thirst, devadatta makes yawn and dhananjaya engenders the sound; this last he doesn’t never abandon the body.
5:66-67. The practitioner should lift all these vâyu, inspiring for the sûrya-nâdi, from the root of the navel; later it should expire through going-nâdi in a soft way and without interruption. To inspire again for the hole nasal right, to retain the air in the suitable form and to exhale again,
repeating the whole process an and another time. The inspiration is always made through the grave nasal right.
5:68. Sûryabheda-kumbhaka destroys the decadence and the death, awake the kundalini Shakti and it increases the corporeal fire. Oh Chanda!, I have become trained this way sûryabheda-kumbhaka.
5:69. To close the mouth, to inspire the air of the exterior for both nasal graves and, at the same time, to elevate the internal air from the chest and the throat and to maintain both in the mouth.
5:70.Efectuar a vigorous kumbhaka, practicing jalandara, and then to expire the air for the mouth.
5:71-72. Everything is achieved by means of ujjayi-kumbhaka. Illnesses never contract for phlegm, neither nervous sufferings, indigestion, dysentery, tuberculosis, cough, fever or inflammation of the spleen. Who practices ujjayi it annuls the decadence and the death.
5:73. To inspire the air for the mouth, with the stretched language toward it was and curved, filling the abdominal area slowly. To retain the air for a brief time and to expire next for both nasal graves.
5:74. Sitali-kumbhaka provides the success and the yogi should practice it at every moment. This way it will be avoided the indigestion and the arisen disorders of the imbalance between kapha and pitta.
5:75.Igual (alike, similar)
that the blacksmith’s bellows expands and he constantly contracts, he should be inspired slowly for both nasal graves enlarging the abdomen; next, to exhale with force producing a sound similar to that of the bellows.
5:76-77. After making twenty times this technique, the breathing should be retained with the full lungs (kumbhaka) and later to exhale eats before. The sage will carry out this whole process three times; he will never suffer illnesses and it will always be healthy.
5:78. The yogi should practice puraka and kumbhaka covering you the hearings with the hands, passing the midnight and in a locus in quo they are not heard the animals neither any other noise.
5:79-80. Then several sounds will be listened inside the right hearing. At the beginning it will be heard as the song of a cricket, later, successively, as the sound of the flute, the noise of the thunder, that of a scarab, that of bells, that of the metallic gong, trumpets and kettledrums, miridanga, drums of war and dundubhi.
5:81-82. Practicing this kumbhaka daily, all are known these sounds. Finally, the sound anahata is listened that comes of the heart. This sound originates a resonance, and in that resonance
there is a light. The mind should dive in that light. When the mind concentrates deeply, paramapada is reached (the headquarters but high of Vishnu). With the domain of this bhramari-kumbhaka the one is obtained samâdhi.
5:83. While kumbhaka is made with comfort, to isolate the mind of all object and to fix the attention in the brow. This causes the desfallecimiento of the mind and he gives the happiness, since uniting flows and atman is really obtained the samâdhi.
5:84. The encouragement of all person, when inspiring, produces the sound sah and when exhaling, the sound ham. These two sounds form soham (I am it), or, hamsa (the great swan). Along the whole day it is breathed 21.600 times of this it forms (that is to say, 15 breathings per minute). All jiva (to be lives) he constantly carries out this japa, without being aware of it. This is denominated ajapa gayatri.
5:85. This ajapa-japa is carried out in three places: in muladharachakra, in anahatachakra and in ajñachakra.
5:86-87. The body measures 96 fingers of long (1,828 m), for term means. The normal longitude of the exhaled air current is of 12 fingers (22.86 cm); when one sings, this current measures 16 fingers (30.48 cm); when eating it is of 20 (38.10 cm); when walking it is of 24 (45.72 cm); when sleeping it is of 30 (57.15 cm); when copulating it is of 36 (68,58
cm) and when exercising physical it is even bigger.
5:88. Reducing the normal longitude of the flow of exhaled air, for under 12 fingers and making it every smaller time, he lengthens the duration of the life. For against, increasing the longitude of the air current, the life span decreases.
5:89. While the encouragement remains inside the body, there won’t be death. When the whole air current is inside the one body, without letting that anything escapes, kevala-kumbhaka takes place.
5:90-91. All the jiva recites constant and unconsciously the ajapamantra, during an uncertain number of times every day. But a yogi should recite it consciously and counting it. Bending the one ajapa number (that is to say, with 30 breathings per minute) manonmani-avastha is achieved. In this technique there are not rechaka and normal puraka. Alone there is kevala-kumbhaka.
5:92. To inspire for both nasal graves and to carry out kevala-kumbhaka. The first day, the encouragement is retained between an and sesentaicuatro times.
5:93-94. Kevala should be carried out eight up-to-date times, once each three hours. It can also be made five up-to-date times, like it continues: in the very early morning, at noon, at dusk, to midnight and the one final of the night. You can also opt to practice three up-to-date times: in the morning, at noon and in the afternoon.
5:95-96. Until the success is achieved in kevala, the should be increased longitude of the ajapa-japa, of one to five daily times. Who knows the prânâyâma and the kevala it will be an authentic yogi. What won’t it achieve in this world who has triumphed in kevala-kumbhaka?
Chapter II. (Hatha Yoga Pradipika)
1. Posture becoming established, a Yogi, master of himself, eating salutary and moderate food, should practice pranayama, as instructed by his guru.
2. Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogi gets steadiness of mind.
3. So long as the (breathing) air stays in the body, it is called life. Death consists in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath.
4. The breath does not pass through the middle channel (susumna), owing to the impurities of the nadis. How can then success be attained, and how can there be the unmani avastha.
5. When the whole system of the nadis which is full of impurities, is cleaned, then the Yogi becomes able to control the Prana.
6. Therefore, Pranayama should be performed daily with satwika buddhi (intellect free from raja and tama or activity and sloth), in order to drive out the impurities of the susumna.
Methods of performing Pranayama.
7. Sitting in the Padmâsana posture the Yogi should fill in the air through the left nostril (closing the right one); and, keeping it confined according to one’s ability, it should be expelled slowly through the surya (right nostril).
8. Then, drawing in the air through the surya slowly, the belly should be filled, and after performing Kumbhaka as before, it should be expelled slowly through the chandra (left nostril).
9. Inhaling thus through the one, through which it was expelled, and having restrained it there, till possible, it should be exhaled through the other, slowly and not forcibly.
10. If the air be inhaled through the left nostril, it should be expelled again through the other, and filling it through the right nostril, confining it there, it should be expelled through the left nostril. By practicing in this way, through the right and the left nostrils alternately, the whole of the collection of the nadis of the yamis (practisers) becomes clean, i.e.,
free from impurities, after 3 months and over.
11. Kumbhakas should be performed gradually four times during day and night (
, morning, noon, evening and midnight), till the number of Kumbhakas for one time is 80 and for day and night together it is 320.
12. In the beginning there is perspiration, in the middle stage there is quivering, and in the last or third stage, one obtains steadiness; and then the breath should be made steady or motionless.
13. The perspiration exuding from exertion of practice should be rubbed into the body (and not wiped), as by so doing the body becomes strong.
14. During the first stage of practice the food consisting of milk and ghee is wholesome. When the practice becomes established, no such restriction is necessary.
15. Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise (
, by being hasty or using too much force) it kills the practitioner himself.
16. When Pranayama, etc., are performed properly, they eradicate all diseases; but an improper practice generates diseases.
17. Hiccough, asthma, cough, pain in the head, the ears, and the eyes; these and other various kinds of diseases are generated by the disturbance of the breath.
18. The air should be expelled with proper tact and should be filled in skillfully; and when it has been kept confined properly it brings success.
The above caution is necessary to warn the aspirants against omitting any instruction; and in their zeal to gain success or siddhis early, to begin the practice, either by using too much force in filling in, confining and expelling the air, or by omitting any instructions, it may cause unnecessary pressure on their ears, eyes, &c., and cause pain.
Every word in the instructions is full of meaning and is necessarily used in the slokas, and should be followed very carefully and with due attention. Thus there will be nothing to fear whatsoever. We are inhaling and exhaling the air throughout our lives without any sort of danger, and Pranayama being only a regular form of it, there should be no cause to fear.)
19. When the nadis become free from impurities, and there appear the outward signs of success, such as lean body and glowing color, then one should feel certain of success.
20. By removing the impurities, the air can be restrained, according to one’s wish and the appetite is increased, the divine sound is awakened, and the body becomes healthy.
21. If there be excess of fat or phlegm in the body, the six kinds of kriyas (duties) should be performed first. But others, not suffering from the excess of these, should not perform them.
22. The six kinds of duties are: Dhauti, Basti, Neti, Trataka, Nauti and Kapala Bhati. These are called the six actions.
23. These six kinds of actions which cleanse the body should be kept secret. They produce extraordinary attributes and are performed with earnestness by the best Yogis.
24. A strip of cloth, about 3 inches wide and 15 cubits long, is pushed in (swallowed), when moist with warm water, through the passage shown by the
, and is taken out again. This is called Dhauti Karma.
The strip should be moistened with a little warm water, and the end should be held with the teeth. It is swallowed slowly, little by little: thus, first day 1 cubit, 2nd day 2 cubits, 3rd day 3 cubits, and so on. After swallowing it the stomach should be given a good, round motion from left to right, and then it should be taken out slowly and gently.)
25. There is no doubt, that cough, asthma, enlargement of the spleen, leprosy, and 20 kinds of diseases born of phlegm, disappear by the practice of Dhauti Karma.
26. Squatting in navel deep water, and introducing a six inches long, smooth piece of 1/2
an inch diameter pipe, open at both ends, half inside the anus; it (anus) should be drawn
up (contracted) and then expelled. This washing is called Basti Karma.
27. By practicing this Basti Karma, colic, enlarged spleen, and dropsy, arising from the disorders of Vata (air), pitta (bile) and kapha (phlegm), are all cured.
28. By practicing Basti with water, the Dhatus, the Indriyas and the mind become calm. It gives glow and tone to the body and increases the appetite. All the disorders disappear.
29. A cord made of threads and about six inches long, should be passed through the passage of the nose and the end taken out in the mouth. This is called by adepts the Neti Karma.
30. The Neti is the cleaner of the brain and giver of divine sight. It soon destroys all the
diseases of the cervical and scapular regions.
31. Being calm, one should gaze steadily at a small mark, till eyes are filled with tears.
This is called Tratika by acharyas.
32. Tratika destroys the eye diseases and removes sloth, etc. It should be kept secret very
carefully, like a box of jewelry.
33. Sitting on the toes with heels raised above the ground, and the palms resting on the ground, and in this bent posture the belly is moved forcibly from left to right, just as in vomiting. This is called by adepts the Nauli Karma.
34. It removes dyspepsia, increases appetite and digestion, and is like the goddess of creation, and causes all happiness. It dries up all the disorders. This is an excellent exercise in Hatha Yoga.
The Kapala Bhati.
35. When inhalation and exhalation are performed very quickly, like a pair of bellows of a blacksmith, it dries up all the disorders from the excess of phlegm, and is known as Kapala Bhati.
36. When Pranayama is performed after getting rid of obesity born of the defects of phlegm, by the performance of the six duties, it easily brings success.
37. Some acharyas (teachers) do not advocate any other practice, being of opinion that all the impurities are dried up by the practice of Pranayama.
38. By carrying the Apana Vayu up to the throat, the food, etc., in the stomach are vomited, By degrees, the system of Nadis (Sankhini) becomes known. This is called in Hatha as Gaja Karani.
39. Brahna and other Devas were always engaged in the exercise of Pranayama, and, by means of it, got rid of the fear of death. Therefore, one should practice Pranayama regularly.
40. So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear from Death.
41. When the system of Nadis becomes clear of the impurities by properly controlling the prana, then the air, piercing the entrance of the Susumna, enters it easily.
42. Steadiness of mind comes when the air moves freely in the middle. That is the manonmani condition, which is attained when the mind becomes calm.
43. To accomplish it, various Kumbhakas are performed by those who are expert in the methods; for, by the practice of different Kumbhakas, wonderful success is attained.
Different kinds of Kumbhakas.
44. Kumbhakas are of eight kinds,
Surya Bhedan, Ujjayi, Sitkari, Sitali, Bhastrika, Bhramari, Murchha, and Plavini.
45. At the end of Puraka, Jalandhara Bandha should be performed, and at the end of Kumbhaka, and at the beginning of Rechaka, Uddiyana Bandhas should not be performed.
Puraka is filling in of the air from the outside.)
46. Kumbhaka is the keeping the air confined inside. Rechaka is expelling the confined air. The instructions for Puraka, Kumbhaka and Rechaka will be found at the proper place and it should be carefully followed. By drawing up from below (Mula Bandha) and contracting the throat (Jalanddhara Bandha) and by pulling back the middle of the front portion of the body (
, belly), the Prana goes to the Brahma Nadi (Susumna).
The middle hole, through the vertebral column, through which the spinal cord passes, is called the Susumna Nadi of the Yogis. The two other sympathetic cords, one on each side of the spinal cord, are called the Ida and the Pingala Nadis. These will be described later on.)
47. By pulling up the Apana Vayu and by forcing the Prana Vayu down the throat, the yogi, liberated from old age, becomes young, as it were 16 years old.
The seat of the Prana is the heart; of the Apana anus; of the Samana the region about the navel; of Udana the throat; while the Vyana moves throughout the body.)
48. Taking any comfortable posture and performing the âsana, the Yogi should draw in air slowly, through the right nostril.
49. Then it should be confined within, so that it fills from the nails to the tips of the hair, and let it out through the left nostril slowly.
.– This is to be done alternately with both the nostrils, drawing in through one, expelling through the other, and
50. This excellent Surya Bhedana cleanses the forehead (frontal sinuses), destroys the disorders of Vata, and removes the worms, and, therefore, it should be performed again and again.
1. I am going to describe the procedure of the practice of Yoga, in order that Yogis may succeed. A wise man should leave his bed in the Usa Kala (i.e.,
at the peep of dawn or 4 o’clock) in the morning.
2. Remembering his guru over his head, and his desired deity in his heart, after answering the calls of nature, and cleaning his mouth, he should apply Bhasma (ashes).
3. In a clean spot, clean room and charming ground, he should spread a soft âsana (cloth for sitting on). Having seated on it and remembering in his mind his guru and his god.
4. Having extolled the place and the time and taking up the vow thus: ‘To day by the grace of God, I will perform Pranayamas with âsanas for gaining samadhi (trance) and its fruits.’ He should salute the infinite Deva, Lord of the Nagas, to insure success in the âsanas (postures).
5. Salutation to the Lord of the Nagas, who is adorned with thousands of heads, set with brilliant jewels (manis), and who has sustained the whole universe, nourishes it, and is infinite. After this he should begin his exercise of âsanas and when fatigued, he should practice sava âsana. Should there be no fatigue, he should not practice it.
6. Before Kumbhaka, he should perform Viparita Karni Mudra, in order that he may be able to perform Jalandhara bandha comfortably.
7. Sipping a little water, he should begin the exercise of Pranayama, after saluting Yogindras, as described in the Kurma Purana, in the words of Siva.
8. Such as “Saluting Yogindras and their disciples and guru Vinayaka, the Yogi should unite with me with composed mind.”
9. While practicing, he should sit with Siddhâsana, and having performed
and Kumbhaka, should begin with 10 Pranayamas the first day, and go on increasing 6 daily.
10. With composed mind 80 Kumbhakas should be performed at a time; beginning first with the chandra (the left nostril) and then the surya (the right nostril).
11-12. This has been spoken of by wise men as Anuloma and Viloma. Having practiced Surya Bhedan, with Bandhas, the wise man should practice Ujjayi and then Sitakari Sitali,
and Bhastrika, he may practice others or not.
13. He should practice mudras properly, as instructed by his guru. Then sitting with Padmasana, he should hear anahata nada attentively.
14. He should
resign the fruits of all his practice reverently to God,
and, on rising on completion of the practice, a warm bath should be taken.
15. The bath should bring all the daily duties briefly to an end. At noon also a little rest should be taken at the end of the exercise, and then food should be taken.
16. Yogis should always take wholesome food and never anything unwholesome. After dinner he should eat Ilachi or lavanga.
17. Some like camphor, and bethel leaf. To the Yogis, practicing Pranayama, bethel leaf without powders, i.e.,
lime, nuts and katha, is beneficial.
18. After taking food he should read books treating of salvation, or hear Puranas and repeat the name of God.
19. In the evening the exercise should begin after finishing Sandyha, as before, beginning the practice 3 ghatika or one hour before the sun sets.
20. Evening sandhya should always be performed after practice, and Hatha Yoga should be practiced at midnight.
21. Viparita Karni is good to be practiced in the evening and at midnight, and not just after eating, as it does no good at this time.)
51. Having closed the opening of the Nadi (larynx), the air should be drawn in such a way that it goes touching from the throat to the chest, and making noise while passing.
52. It should be restrained, as before, and then let out through the Ida (the left nostril). This removes slesma (phlegm) in the throat and increases the appetite.
53. It destroys the defects of the nadis, dropsy and disorders of Dhatu (humors). Ujjayi should be performed in all conditions of life, even while walking or sitting.
54. Sitkari is performed by drawing in the air through the mouth, keeping the tongue between the lips. The air thus drawn in should not be expelled through the mouth. By practicing in this way, one becomes next to the God of love and beauty.
55. He is regarded adorable by the Yoginis and becomes the destroyer of the cycle of creation. He is not afflicted with hunger, thirst, sleep or lassitude.
56. The Satwa of his body becomes free from all disturbances. In truth, he becomes the lord of the Yogis in this world.
57. As in the above (Sitakari), the tongue to be protruded a little out of the lips, when the air is drawn in. It is kept confined, as before, and then expelled slowly through the nostrils.
58. This Sitali Kumbhaka cures colic, (enlarged) spleen, fever, disorders of bile, hunger, thirst, and counteracts poisons.
59. The Padmasana consists in crossing the feet and placing them on both the thighs; it is the destroyer of all sins.
60. Binding the Padma-âsana and keeping the body straight, closing the mouth carefully, let the air be expelled through the nose.
61. It should be filled up to the lotus of the heart, by drawing it in with force, making noise and touching the throat, the chest and the head.
62. It should be expelled again and filled again and again as before, just as a pair of bellows of the blacksmith is worked.
63. In the same way, the air of the body should be moved intelligently, filling it through Suyra when fatigue is experienced.
64. The air should be drawn in through the right nostril by pressing the thumb against the left side of the nose, so as to close the left nostril; and when filled to the full, it should be closed with the fourth finger (the one next to the little finger) and kept confined.
65. Having confined it properly, it should be expelled through the Ida (left nostril). This destroys Vata, pitta (bile) and phlegm and increases the digestive power ( the gastric fire).
66. It quickly awakens the Kundalini, purifies the system, gives pleasure, and is beneficial. It destroys phlegm and the impurities accumulated at the entrance of the Brahma Nadi.
67. This Bhastrika should be performed plentifully, for it breaks the three knots: Brahma granthi (in the chest), Visnu granthi (in the throat), and Rudra granthi (between the eyebrows) of the body.
68. By filling the air with force, making noise like Bhringi (wasp), and expelling it slowly, making noise in the same way; this practice causes a sort of ecstasy in the minds of Yogindras.
69. Closing the passages with Jalandhar Bandha firmly at the end of Puraka, and expelling the air slowly, is called Murchha, from its causing the mind to swoon and give comfort.
70. When the belly is filled with air and the inside of the body is filled to its utmost with air, the body floats on the deepest water, like a leaf of a lotus.
71. Considering Puraka (Filling), Rechaka (expelling) and Kumhaka (confining), Pranayama is of three kinds, but considering it accompanied by Puraka and Rechaka, and without these, it is of two kinds only,
Sabita (with) and Kevala (alone).
72. Exercise in Sahita should be continued till success in Kevala is gained. This latter is simply confining the air with ease, without Rechaka and Puraka.
73. In the practice of Kevala Pranayama when it can be performed successfully without Rechaka and Puraka, then it is called Kevala Kumbhaka.
74. There is nothing in the three worlds which may be difficult to obtain for him who is able to keep the air confined according to pleasure, by means of Kevala Kumbhaka.
75. He obtains the position of Raja Yoga undoubtedly. Kundalini awakens by Kumbhaka, and by its awakening, Susumna becomes free from impurities.
76. No success in Raja Yoga without Hatha Yoga, and no success in Hatha Yoga without Raja Yoga. One should, therefore, practice both of these well, till complete success is gained.
77. On the completion of Kumbhaka, the mind should be given rest. By practicing in this way one is raised to the position of (succeeds in getting) Raja Yoga.
Indications of success in the practice of Hatha Yoga.
78. When the body becomes lean, the face glows with delight, Anahata-nada manifests, and eyes are clear, the body is healthy,
under control, and appetite increases, then one should know that the Nadis are purified and success in Hatha Yoga is approaching.