By
Sri Swami Sivananda
A DIVINE LIFE SOCIETY PUBLICATION
First Edition: 1935
Sixteenth Edition: 1997
(6,000 Copies)
World Wide Web (WWW) Edition : 2000
Website: http://www.divinelifesociety.org/
This WWW reprint is for free distribution
© The Divine Life Trust Society
ISBN 81-7052-022-3
Published By
THE DIVINE LIFE SOCIETY
P.O. Shivanandanagar—249 192
Distt. Tehri-Garhwal, Uttaranchal,
Himalayas, India.
Contents
It is needless for us to stress on the merits of the subject or its
author, Sri Swami Sivanandaji Maharaj. Sri Swamiji already lives in
the hearts of the people of the world as an 'unfailing saviour'. The
Swamiji's method of presenting such intricate Yogic subjects in an inimitable,
simple style with convincing assurances in unique and unrivalled. It
is authoritative, the more so, because of Swamiji being a combination
of an experienced medical practitioner, a full-blown Yogi and a Jivanmukta.
The practice of Pranayama has been viewed with fear in certain quarters
on account of certain limitations, viz., the absolute necessity of the
nearness to a perfected Guru, the dietetic restrictions and the like.
Sri Swamiji has explained herein in clear terms the vagaries of such
fears and has prescribed very simple and safe methods. The book contains
suitable lessons for all types of Sadhakas. Those who follow the special
instructions given towards the end of the book can be sure of their
guaranteed success and safety.
Pranayama is an important Anga in Ashtanga Yoga. It is equally
necessary for all in their daily life, for good health, success and
prosperity in every walk of life. How it is so, is explained in these
pages. The science of relaxation is a very valuable gift for the readers
and would benefit all.
We are greatly encouraged by the warm reception the previous editions
had at the hands of our dear readers and we hope more and more Sadhakas
would take up this important aspect of Sadhana in their daily spiritual
practices, and feel for themselves the happiness and joy which will
naturally lead them to blissful 'Divine Life'.
-THE DIVINE LIFE SOCIETY
Today, for quick travel, the material world presents us the Railway,
Steamers, Aeroplanes and so forth, but the Yogins 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 Yogins 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 travelling the distance which
is only a matter of few seconds. Yogi Lahiri, whose Samadhi is still
in Varanasi, travelled 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 Yogins 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 Yogins
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 Yogins 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 practise 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, practised by the Hindu
Yogins, 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 colour 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 vis viva of the animal
organism. The control of this force is what is aimed at by the Yogins
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 realise 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 practising 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 aeroplanes 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 harmonise the individual life with
the cosmic life.
The breath, directed by thought under the control of the will, is a
vitalising, regenerating force which you can utilise 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 Yogins of yore, like Sri Jnanadeva, Trailinga Swami, Ramalinga
Swami and others, had utilised this breath, this force, the Prana, in
a variety of ways. You can also do so, if you practise 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. Realise the occult
inner life-powers which underlie the breath. Become a Yogi and radiate
joy, light and power all around you. Pranavadins or Hatha Yogins 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 seat of Prana is heart. Though the Antahkarana is one, yet it assumes
four forms, viz., (i) Manas, (ii) Buddhi, (iii) Chitta and (iv) Ahamkara
according to the different functions it performs. Likewise, though Prana
is one, it assumes five forms viz., (1) Prana, (2) Apana, (3) Samana,
(4) Udana and (5) Vyana according to the different functions it performs.
This is termed as Vritti Bheda. The principal Prana is called Mukhya
Prana. The Prana, joined with Ahamkara, lives in the heart. Of these
five, Prana and Apana are the chief agents.
The seat of Prana is the heart; of Apana, the anus; of Samana, the
region of the naval; of Udana, the throat; while Vyana is all-pervading.
It moves all over the body.
Naga, Kurma, Krikara, Devadatta and Dhananjaya are the five sub-Pranas.
The function of Prana is respiration; Apana does excretion; Samana
performs digestion; Udana does deglutition (swallowing of the food).
It takes the Jiva to sleep. It separates the astral body from the physical
body at the time of death. Vyana performs circulation of blood.
Naga does eructation and hiccup. Kurma performs the function of opening
the eyes. Krikara induces hunger and thirst. Devadatta does yawning.
Dhananjaya causes decomposition of the body after death. That man is
never reborn, whenever he may die, whose breath goes out of the head,
after piercing the Brahmarandhra.
Prana is said to be of the colour of blood, red gem or coral. Apana
which is in the middle, is of the colour of Indragopa (an insect of
white or red colour). Samana is of the colour between that of pure milk
or crystal or of oily and shining colour, i.e., of something between
both Prana and Apana. Udana is of Apandura (pale white) colour and that
of Vyana, resembles the colour of archil (or that of ray of light).
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.
Inhaling the Prana from outside, filling the stomach with it, centre
the Prana with the mind, in the middle of the navel, at the tip of the
nose, and at the toes, during the 'Sandhyas' (sunrise and sunset) or
at all times. Thus the Yogi is freed from all diseases and fatigues.
By centering this Prana at the tip of the nose he obtains mastery over
the elements of the air; by centering at the middle of his navel, all
diseases are destroyed; by centering at the toes, his body becomes light.
He who drinks air through the tongue destroys his fatigue, thirst and
many other diseases. For him who drinks the air with his mouth, during
the two Sandhyas and the last two hours of the night, within three months,
the auspicious Sarasvati (Goddess of speech) is present in his Vak (speech),
i.e., he becomes eloquent and learned. In six months he is free from
all diseases. Drawing the air at the root of the tongue, the wise man
thus drinking nectar enjoys all prosperity.
It will not be out of place here to mention a word on lungs and their
functions. The organs of respiration consist of two lungs, one on either
side of the chest and the air passages that lead to them. They are located
in the upper thoracic cavity of the chest, one on each side of median
line. They are separated from each other by the heart, the greater blood
vessels and the larger air-tubes. The lungs are spongy, porous and their
tissues are very elastic. The substance of the lungs contains innumerable
air-sacs, which contain air. After post-mortem, when it is placed in
a basin of water, it floats. They are covered by a delicate serous membrane
called the pleura which contains serous fluid to prevent friction
of the lungs, during the act of breathing. One wall of the pleura closely
adheres to the lungs. The other wall is attached to the inner wall of
the chest. Through this membrane the lungs are fixed to the wall of
the chest. The right lung consists of three lobes. The left lung contains
two lobes. Each lung consists of an apex and a base. The base is directed
towards the diaphragm, the muscular septum, the dividing wall between
throat and abdomen. The apex situated above, near the root of the neck.
It is the base that gets inflamed in Pneumonia. The apex of the lung
which does not get proper supply of oxygen gets affected by consumption.
It affords favourable nidus or breeding ground for Tubercle Bacilli
(T.B.). By the practice of Kapalabhati and Bhastrika Pranayamas and
deep breathing exercises, these apices get good supply of oxygen and
thus phthisis is obviated. Pranayama develops the lungs. He who practises
Pranayama will have a powerful, sweet, melodious voice.
The air-passage consists of the interior of the nose, pharynx or throat,
larynx or the wind box, or sounding box, which contains two vocal cords,
trachea or windpipe: right and left bronchi and the smaller bronchial
tubes. When we breathe, we draw in the air through the nose and after
it has passed through the pharynx and larynx, it passes into the trachea
or windpipe, thence into the right and left bronchial tubes, which in
turn, subdivide into innumerable smaller tubes called bronchioles, and
which terminate in minute subdivisions in the small air-sacs of the
lungs, of which the lungs contain millions. The air-sacs of the lungs
when spread out over an unbroken surface, would cover, an area of 1,40,000
square feet.
The air is drawn into the lungs by the action of the diaphragm. When
it expands, the size of the chest and lungs is increased and the outside
air rushes into the vacuum thus created. The chest and lungs contract,
when diaphragm relaxes and the air is expelled from the lungs.
It is through vocal cords that are located in the larynx that sound
is produced. Larynx is the sounding box. When the vocal cords are affected
by too much straining, as in singing and continuous lecturing, the voice
becomes hoarse. In females these cords are shorter. Hence they have
a sweet melodious voice. The number of respiration per minute is 16.
In pneumonia it is increased to 60, 70, 80 per minute. In Asthma, the
bronchial tubes become spasmodic. They contract. Hence there is difficulty
in breathing. Pranayama removes the spasm or constriction of these tubes.
A small membranous flat cap covers the upper surface of larynx. It is
called Epiglottis. It prevents the food particles or water from entering
into the respiratory passage. It acts the part of a safety valve.
When a small particle of food tries to enter the respiratory passage,
cough comes in and the particle is thrown out.
Lungs purify the blood. The blood starts in its arterial journey, bright-red
and rich-laden with life-giving qualities and properties. It returns
by the venous route, poor, blue-laden with the waste matter of the system.
Arteries are tubes or vessels that carry pure oxygenated blood from
the heart towards the different parts of the body. Veins are vessels
or tubes that carry back impure blood from the different parts of the
body. The right side of the heart contains impure venous blood. From
the right side of the heart the impure blood goes to the lungs, for
purification. It is distributed among the millions of tiny air-cells
of the lungs. A breath of air is inhaled and the oxygen of the air comes
in contact with the impure blood through the thin walls of the hair-like
blood-vessels of the lungs called pulmonary capillaries. The walls of
the capillaries are very thin. They are like muslin cloth or sieve.
Blood oozes out or exudes readily. Oxygen penetrates through the walls
of these thin capillaries. When the oxygen comes in contact with the
tissues a form of combustion takes place.
The blood takes up oxygen and releases carbonic acid gas generated
from the waste products and poisonous matter, which has been gathered
up by the blood from all parts of the system. The purified blood is
carried by the four pulmonary veins to the left auricle and thence to
the left ventricle. From the ventricle it is pumped into the biggest
artery, aorta. From aorta, it passes into the different arteries of
the body. It is estimated that in a day 35,000 pints of blood traverses
the capillaries of the lungs for purification.
From the arteries the pure blood goes into the thin capillaries. From
the capillaries the lymph of the blood exudes, bathes and nourishes
the tissues of the body. Tissue respiration takes place in the tissues.
Tissues take up the oxygen and leave the carbon dioxide. The impurities
are taken by the veins to the right side of the heart.
Who is the creator of this delicate structure? Are you feeling the
invisible hand of God behind these organs? The structure of this body
bespeaks undoubtedly of the omniscience of the Lord. The Antaryamin
or the Indweller of our hearts supervises the working of the inner factory
as Drashtha. Without His presence, heart cannot pump blood into the
arteries. Lungs cannot carry out the process of purifying the blood.
Pray. Pay your silent homage to Him. Remember Him at all times. Feel
His presence in all the cells of the body.
Ida, Pingala, Sushumna and Shat-Chakras
There are the two nerve-currents one on either side of the spinal column.
The left one is called Ida and the right is known as Pingala. These
are Nadis. Tentatively, some take these as the right and the left sympathetic
cords, but they are subtle tubes that carry Prana. The Moon moves in
the Ida and the Sun in the Pingala. Ida is cooling. Pingala is heating.
Ida flows through the left nostril and the Pingala through the right
nostril. The breath flows through the right nostril for one hour and
then through the left nostril for one hour. Man is busily engaged in
worldly activities, when the breath flows through Ida and Pingala. When
Sushumna operates, he becomes dead to the world, and enters into Samadhi.
A Yogi tries his level best to make the Prana run in the Sushumna Nadi,
which is known as the central Brahman Nadi also. On the left of Sushumna
is situated Ida and on the right is Pingala. The moon is of the nature
of Tamas and the sun is that of the Rajas. The poison share is of the
sun and the nectar is of the moon. Ida and Pingala indicate time. Sushumna
is the consumer of time.
Sushumna is the most important of all the Nadis. It is the sustainer
of the universe and the path of the universe and the path of salvation.
Situated at the back of the anus, it is attached to the spinal column
and extends to the Brahmarandhra of the head and is invisible and subtle.
The real work of a Yogi begins when Sushumna begins to function. Sushumna
runs along the centre of the spinal cord or spinal column. Above the
genital organs and below the navel is the Kanda, of the shape of a bird's
egg. There arise from it all the Nadis 72,000 in number. Of these, seventy-two
are common and generally known. Of those the chief ones are ten and
they carry the Pranas. Ida, Pingala, Sushumna, Gandhari, Hastijihva,
Pusa, Yusasvini, Alambusa, Kuhuh and Sankhini are said to be the ten
important Nadis. The Yogis should have a knowledge of the Nadis and
the Chakras. Ida, Pingala and Sushumna are said to carry Prana and have
Moon, Sun and Agni as their Devatas. When Prana moves in Sushumna, sit
for meditation. You will have deep Dhyana. If the coiled-up energy,
Kundalini, passes up along the Sushumna Nadi and is taken up from Chakra
to Chakra the Yogi gets different sorts of experiences, powers and Ananda.
Kundalini
Kundalini is the serpent power or sleeping Sakti, that has 3 1/2 coils
with face downwards, in the Muladhara Chakra, at the base of the spine.
No Samadhi is possible without its being awakened. The practice of Kumbhaka
in Pranayama produces heat and thereby Kundalini is awakened and passes
upwards along the Sushumna Nadi. The Yogic practitioner experiences
various visions. Then the Kundalini passes along the Six Chakras and
eventually gets united with Lord Siva, seated on the Sahasrara or thousand-petalled
lotus, at the crown of the head. Nirvikalpa Samadhi ensues now and the
Yogi gets liberation and all the divine Aishvaryas. One should practise
control of breath with concentration of mind. The awakened Kundalini
that is taken up to Manipura Chakra may drop down again to Muladhara.
It has to be raised again with effort. One should become perfectly desireless
and should be full of Vairagya before he attempts to awaken Kundalini.
Kundalini is like a thread and is resplendent. When it is awakened
it hisses like a serpent beaten with a stick and enters the hole of
Sushumna. When it travels from Chakra to Chakra, layer after layer of
the mind becomes open and the Yogi acquires various Siddhis (psychic
powers).
For further particulars, see my book, "Kundalini Yoga"
Chakras are centres of spiritual energy. They are located in the astral
body, but they have corresponding centres in the physical body also.
They can hardly be seen by the naked eyes. Only a clairvoyant can see
with his astral eyes. Tentatively they correspond to certain plexuses
in the physical body. There are six important Chakras. They are: Muladhara
(containing 4 petals) at the anus; Svadhishthana (6 petals) at the genital
organ; Manipura (10 petals) at navel; Anahata (12 petals) at the heart;
Visudha (16 petals) at the throat and Ajna (2 petals) at the space between
the two eyebrows. The seventh Chakra is known as Sahasrara, which contains
a thousand petals. It is located at the top of the head. Sacral plexus
tentatively corresponds to Muladhara Chakra; Prostatic plexus to Svadhishthana,
Solar plexus to Manipura, Cardiac plexus to Anahata Chakra, Laryngal
plexus to Visuddha Chakra and Cavernous plexus to Ajna Chakra.
Kundalini and Muladhara Chakra
Nadis are astral tubes made up of astral matter that carry Pranic currents.
They can be seen by the astral eyes only. They are not the nerves. They
are 72,000 in number. Ida, Pingala and Sushumna are the important ones.
Sushumna is the most important of all.
Pranayama is said to be the union of Prana and Apana. It is of three
kinds-expiration, inspiration and retention. They are associated with
the letters of the Sanskrit alphabet for the right performance of Pranayama.
Pranava (!) only is said to be Pranayama.
Sitting in Padmasana (Lotus-posture) the person should meditate that
there is, at the tip of his nose, Devi Gayatri, a girl of red complexion,
surrounded by numberless rays of the image of the moon and mounted on
Hamsa (Swan) having a mace in her hand. She is the visible symbol of
the letter A (A). The letter U (u)
has as its visible symbol Savitri, a young lady of white colour having
a disc in her hand, riding on an eagle (Garuda). The letter M (m:Î)
has as its visible symbol Sarasvati, an aged woman of black colour,
riding on a bull, having a trident in her hand. He should meditate that
the single letter, the supreme light-the Pranava OM (!)
is the origin or source of these letters-A, U and M. Drawing up the
air through Ida (left nostril) for the space of 16 Matras, he should
meditate on the letter A (A) during
that time, retaining the inspired air for the space of 64 Matras he
should meditate on the letter U (u)
during that time; he should then exhale the inspired air for the space
of 32 Matras, meditating on the letter M (m:Î)
during that time. He should practise thus in the above order again and
again.
Having become firm in the posture and having preserved perfect self-control,
the Yogi should, in order to clear away the impurities of the Sushumna,
sit in Padmasana, and having inhaled the air through the left nostril,
should retain it as long as he can and should exhale through the right.
Then drawing it again through the right and having retained it, he should
exhale it through the left, in the order, that he should draw it through
the same nostril, by which he exhaled it before and had retained it.
To those who practise it according to these rules, through the right
and left nostrils, the Nadis become purified within three months. He
should practise cessation of breath at sunrise, at midday, at sunset
and at mid-night, slowly, 80 times a day, for 4 weeks. In the early
stage, perspiration is produced; in the middle stage the tremor of the
body; and in the last stage, levitation in the air. These results ensue
out of the repression of the breath, while sitting in the Padma posture.
When perspiration arises with effort, one should rub his body well.
By this, the body becomes firm and light. In the early course of practice,
food with milk and ghee is excellent. One, sticking to this rule, becomes
firm in his practice and gets no Taapa (burning sensation) in the body.
As lions, elephants and tigers are gradually tamed, so also the breath,
when rigidly managed, comes under control.
By the practice of Pranayama, the purification of the Nadis, the brightening
of the gastric fire, hearing distinctly of spiritual sounds and good
health result. When the nervous centres have become purified through
the regular practice of Pranayama, the air easily forces its way up
through the mouth of the Sushumna, which is in the middle. By the contraction
of the muscles of the neck and by the contraction of the one below,
viz., Apana, the Prana goes into the Sushumna, which is in the middle,
from the west Nadi. Sushumna Nadi is between Ida and Pingala. The Prana
which alternates ordinarily between Ida and Pingala, is restrained by
long Kumbhaka; then along with the soul, its attendant, it will enter
the Sushumna, the central Nadi, at one of three places where it yields
space for entrance through such restraint of breath, and in the navel,
by the Sarasvati Nadi, on the west. After such entry it is that the
Yogi becomes dead to the world, being in that state called Samadhi.
Drawing up the Apana and forcing down the Prana from the throat, the
Yogi free from old age, becomes a youth of sixteen. Through the practice
of Pranayama chronic diseases, that defy Allopathic, Homeopathic, Ayurvedic
and Unani doctors will be rooted out.
When the Nadis have become purified, certain external signs appear
on the body of the Yogi. They are lightness of the body, brilliancy
in complexion, increase of the gastric fire, leanness of the body, and
along with these, the absence of restlessness in the body. They are
all signs of purification.
Those who are of a flabby and phlegmatic constitution only, should
practise at first these six Kriyas to prepare themselves for the practice
of Pranayama and their success comes in easily. These six Kriyas are:
1. Dhauti, 2. Basti, 3. Neti, 4. Trataka, 5. Nauli and 6. Kapalabhati.
Vastra Dhauti
Take a clean piece of muslin cloth 4 fingers wide and 15 feet long.
Dip it in tepid water. The borders of the cloth should be nicely stitched
on all sides and no pieces of thread should be hanging loose. Then slowly
swallow it and draw it out again. Swallow one foot the first day and
increase it daily, little by little. This is called Vastra-Dhauti. In
the beginning you may have slight retching. It stops on the third day.
This practice cures diseases of the stomach, such as gastritis, Gulma
(dyspepsia), belching, fever, lumbago, asthma, Pleeha (diseases of spleen),
leprosy, skin-diseases and disorders of phlegm and bile. You need not
practise it daily. You can practise it once a week or once in a fortnight.
Wash the cloth with soap and keep it always clean. Drink a cup of milk
after the practice is over; otherwise, you will feel a dry sensation
inside.
This can be practised with or without a bamboo tube. But it is better
to have a bamboo-tube. Sit in a tub of water covering your navel. Assume
the posture Utkatasana by resting your body on the forepart of your
feet, the heels pressing against the posteriors. Take a small bamboo-tube
6 fingers long and insert 4 fingers of its length into the anus after
lubricating the tube with vaseline or soap or castor oil. Then contract
the anus. Draw the water into the bowels slowly. Shake well the water
within the bowels and then expel the water outside. It is known as Jala-Basti.
It cures Pleeha, urinary disorders, Gulma, myalga, dropsy, disorders
of digestion, diseases of the spleen and bowels, diseases arising from
the excess of wind, bile and phlegm. This Kriya should be done in the
morning when the stomach is empty. Drink a cup of milk or take your
meals when the Kriya is over. This Kriya can be practised while standing
in a river.
There is another way of doing Basti without the help of water. It is
called Sthula-Basti. Sit in Paschimottanasana on the ground and churn
the abdominal and intestinal portions slowly with a downward motion.
Contract the sphincter muscles. This removes constipation and all the
abdominal disorders. This is not so effective as the Jala-Basti.
Technique of Drawing Water into Bowels
Take a thin thread 12 fingers long (1/2 cubit) without knots. Insert
it into the nostrils and passing it inside draw it out by the mouth.
You can also pass the thread through one nostril and pull it through
the other. The thread is glued and thereby rendered stiff for passing
through easily. This Kriya purifies the skull and produces clear and
keen sight. Rhinitis and Coryza are cured thereby.
Sutra Neti
Gaze steadily without winking with a concentrated mind at any small
object, until tears begin to flow. By this practice all diseases of
the eye are removed. Unsteadiness of the mind vanishes. Sambhavi Siddhi
is obtained. Will-power is developed. Clairvoyance is induced.
This is abdominal churning with the help of rectus muscle of the abdomen.
Bend the head down. Isolate the rectus muscle and turn it from right
to left and from left to right. This removes constipation, increases
the digestive fire and destroys all intestinal disorders.
Do Rechaka and Puraka rapidly like the bellows of a blacksmith. This
destroys all the disorders of phlegm. Detailed instructions are given
separately.
Madhya (Central) Nauli
Vama (Left) Nauli
Dakshina (Right) Nauli
Chapter Two
Have a separate meditation room under lock and key. Never allow anyone
to enter the room. Keep it sacred. If you cannot afford to have a special
room for contemplative purposes and for practising Pranayama, have a
place in the corner of a quiet room, set apart for this purpose. Have
it screened. Place the photo of your Guru or Ishta-Devata in the room
in front of your Asana. Do Puja daily to the picture, physically and
mentally, before you start meditation and Pranayama. Burn incense in
the room or burn Agarbathi (incense sticks). Keep some sacred books
there such as Ramayana, Srimad Bhagavata, Gita, Upanishads, Yoga-Vasishtha,
etc., for your daily study. Spread a fourfold blanket and over it a
piece of soft white cloth. This will serve the purpose of an Asana.
Or spread an Asana Of Kusa grass. Over it spread a deer or tiger skin.
Sit on this Asana for practising Pranayama and meditation. You can have
a raised platform made of cement. Over this you can spread your Asana.
Small insects, ants, etc., will not molest you. When you sit on the
Asana keep your head, neck and trunk in a straight line. By doing so,
the spinal cord that lies with the spinal column will be quite free.
Five things are necessary for practising Pranayama. First a good place;
second, a suitable time; third, moderate, substantial, light and nutritious
food; fourth, patient and persistent practice with zeal, ease and earnestness
and lastly the purification of Nadis (Nadi-Suddhi). When the Nadis are
purified the aspirant enters the first stage in the practice of Yoga-'Arambha'.
A Pranayama practitioner has a good appetite, good digestion, cheerfulness,
courage, strength, vigour, a high standard of vitality and a handsome
appearance. The Yogi should take his food at a time when Surya Nadi
or Pingala is working, i.e., when the breath flows through the right
nostril, because Pingala is heating and digests the food quickly. Pranayama
should not be practised just after taking meals, nor when one is very
hungry. Gradually one should be able to retain the breath for 3 Ghatikas
(one hour and a half) at a time. Through this, the Yogi gets many psychic
powers. When anyone wants to stop the breath for a long period, he should
remain by the side of a Yogi Guru, who knows the practice of Pranayama
thoroughly. The breath can be suspended by graduated practice from one
to three minutes without the help of anybody. Suspension for three minutes
is quite sufficient for purifying the Nadis and steadying the mind and
for the purpose of good health.
Select a solitary, beautiful and pleasant spot, where there are no
disturbances; on the bank of a river, lake or the sea or the top of
a hill where there is a nice spring and grove of trees, and where milk
and articles of food are easily procurable. Build a small Kutir or hut.
Have one compound. In the corner of the enclosure, sink a well. It is
impossible to get an ideal place that can satisfy you from all viewpoints.
The banks of Narmada, Jamuna, Ganga, Kaveri, Godavari, Krishna are
very suitable for building Kutirs or huts. You must select one such
spot, where there are some other Yogic practitioners in the neighbourhood.
You can consult them in times of difficulties. You will have faith in
the Yogic Kriyas. When you see others also who are devoted to such Yogic
practices, you will diligently apply yourself in your practice, as you
will get an impetus and you will strive to excel them. Nasik, Rishikesh,
Jhansi, Prayag, Uttarkasi, Brindavan, Ayodhya, Varanasi, etc., are good
places. You can fix a spot in a place far from the crowded localities.
If you build a Kutir in a crowded place, people out of curiosity will
molest you. You will have no spiritual vibrations there. You will be
without any protection if you build your cottage in a thick forest.
Thieves and wild animals will trouble you. The question of difficulty
for food will arise. In Svetasvatara Upanishad it is said: "At a level
place, free from pebbles, fire and gravel; pleasant to the eyes, and
repairing to a cave, protected from the wind, let a person apply his
mind to God."
Those who practise in their own houses can convert a room into a forest.
Any solitary room will serve their purpose well.
The practice of Pranayama should be commenced in Vasanta Ritu (spring)
or Sarad Ritu (autumn) because in these seasons success is attained
without any difficulty or troubles. The Vasanta is the period from March
to April. The Sarad, autumn, lasts from September to October. In summer
do not practise Pranayama, in the afternoon or evening. In the cool
morning hours you can have your practice.
(The Qualified Person)
One who has a calm mind, who has subdued his Indriyas, who has faith
in the words of the Guru and Sastras, who is an Astika (i.e., one who
believes in God) and is moderate in eating, drinking and sleeping and
one who has an eager longing for deliverance from the wheel of births
and deaths-is an Adhikari (qualified person) for the practice of Yoga.
Such a man can easily get success in the practice. Pranayama should
be practised with care, perseverance and faith.
Those who are addicted to sensual pleasures or those who are arrogant,
dishonest, untruthful, diplomatic, cunning and treacherous; those who
disrespect Sadhus, Sannyasins and their Gurus or spiritual preceptors
and take pleasure in vain controversies, or of a highly talkative nature,
those who are disbelievers, who mix much with worldly-minded people,
who are cruel, harsh and greedy and do much useless Vyavahara (worldly
activities), can never attain success in Pranayama or any other Yogic
practice.
There are three types of Adhikaris, viz., 1. good (Uttama), 2. middle
(Madhyama) and 3. inferior (Adhama) according to Samskaras, intelligence,
degree of Vairagya, Viveka and Mumukshutva and the capacity for Sadhana.
You must approach a Guru, who knows Yogasastra and has mastery over
it. Sit at his lotus-feet. Serve him. Clear your doubts through sensible
and reasonable questions. Receive instructions and practise them with
enthusiasm, zeal, attention, earnestness and faith according to the
methods taught by the teacher.
A Pranayama practitioner should always speak kind and sweet words.
He must be kind to everybody. He must be honest. He must speak the truth.
He must develop Vairagya, patience, Sraddha (faith), Bhakti (devotion),
Karuna (mercy), etc. He must observe perfect celibacy. A householder
should be very moderate in sexual matters during the practice.
The proficient in Yoga should abandon articles of food, detrimental
to the practice of Yoga. He should give up salt, mustard, sour, hot,
pungent and bitter things, asafoetida, worship of fire, women, too much
walking, bathing at sunrise, emaciation of the body by fasts, etc. During
the early stages of practice food of milk and ghee is ordained; also
food consisting of wheat, green pulse and red rice is said to favour
the progress. Then he will be able to retain his breath as long as he
likes. By thus retaining the breath as long as he likes Kevala Kumbhaka
(cessation of breath without inspiration and expiration) is attained.
When Kevala Kumbhaka is attained by one, expiration and inspiration
are dispensed with. There is nothing unattainable in the three worlds
for him. In the commencement of his practice sweat is getting out. As
a frog moves by leaps so the Yogi sitting in Padmasana moves on the
earth. With a further increased practice, he is able to rise from the
ground. He, while seated in lotus-posture, levitates. Then arise in
him the power to perform extraordinary feats. Any pain, small or great,
does not affect the Yogi. Then excretions and sleep are diminished;
tears, rheum in the eyes, salivary flow, sweat and bad smell in the
mouth, do not arise in him. With a still further practice, he acquires
great strength by which he attains Bhuchara Siddhi which enables him
to bring under his control all the creatures that tread on this earth;
tigers, Sarabhas, elephants, wild bulls and lions even die by a blow
given by the palms of this Yogi. He becomes as beautiful as the God
of Love himself. By the preservation of the semen a good odour pervades
the body of the Yogi.
Instinct or voice within will guide you in the selection of articles
of diet. You are yourself the best judge to form a Sattvic Yogic menu
to suit your temperament and constitution. Further information is given
in the Appendix.
Take wholesome Sattvic food half stomachful. Fill a quarter with pure
water. Allow the remaining quarter free for expansion of gas and for
propitiating the Lord.
"Ahara-suddhau sattva-suddhih, Sattva-suddhau dhruva-smritih, Smritilabhe
sarvagranthinam vipramokshah." By the purity of food, follows the
purification of the inner nature, on the purity of the inner nature
the memory becomes firm and on the strengthening of memory follows the
loosening of all ties, and the wise get liberation thereby.
You must not practise Pranayama just after meals. When you are very
hungry, then also you must not practise. Go to the water closet and
empty the bowels before you begin Pranayama. A Pranayama-practitioner
should observe Samyama (control) in food and drink.
Those who are-strict and regular in diet derive immense benefits during
the course of practice. They get success quickly. Those persons who
suffer from chronic constipation and who are in the habit of defecating
in the afternoon can practise Pranayama in the early morning without
answering the calls of nature. They should try their level best by some
means or other to get an evacuation of their bowels in the early morning.
Food plays a very important role in Yoga Sadhana. An aspirant should
be very, very careful in the selection of articles of diet, in the beginning
of his Sadhana period. Later on when Pranayama-Siddhi is obtained drastic
dietetic restrictions can be removed.
This is a mixture of boiled, white rice, ghee, sugar and milk. This
is a wholesome combination for Brahmacharins and Pranayama-practitioners.
Milk should be scalded but not too much boiled. The process of scalding
is that the milk should be immediately removed from the fire as soon
as the boiling point is reached. Too much boiling destroys the vitamins,
the mysterious nutritive principles and renders it quite useless as
an article of diet. Milk is a perfect food by itself, containing as
it does, the different nutritive constituents in a well-balanced proportion.
It leaves very little residue in the bowels. This is an ideal food for
Yogic students during Pranayama practice.
A fruit diet exercises a benign, soothing influence on the constitution
and is a very desirable diet for Yogins. This is a natural form of diet.
Fruits are very great energy-producers. Bananas, grapes, sweet oranges,
apples, pomegranates, mangoes, Chikkus (Sappota) and dates are
wholesome fruits. Lemons possess anti-scorbutic properties and act as
restoratives to blood. Fruit-juice contains vitamin C. Chikkus increase
pure blood. Mangoes and milk is a healthy agreeable combination. You
can live on mangoes and milk alone. Pomegranate juice is cooling and
very nutritious. Bananas are very nutritious and substantial. Fruits
help concentration and easy mental focussing.
Barley, wheat, ghee, milk, almonds promote longevity and increase power
and strength. Barley is a fine article of diet for a Yogi and Sadhaka.
It is cooling too. Sri Swami Narayan, the author of 'Ek Santka Anubhav',
who wears a Kaupin of gunny bag, lives on bread, made up of barley.
He recommends barley bread to his disciples. It is said that Emperor
Akbar lived upon barley.
You can take wheat, rice, barley, milk, bread, cow's milk, ghee, sugar,
butter, sugar-candy, honey, dried ginger (Soont), green pulse, Moongdal,
Panchashaka vegetables, Peypudalai, potatoes, raisins, dates, light
Khichdi of green dal. Khichdi is a light food and can be agreeably taken.
The food should be reduced in proportion to the increase in Kumbhaka.
You must not reduce your food much, in the beginning of your practice.
You must use your commonsense, all throughout the Sadhana. Toor-ki-dal
can be taken. The Pancha-Shaka belongs to the species of spinach. They
are excellent vegetables; the thick succulent young leaves are boiled
and seasoned or fried with ghee. They are five in number, viz., Seendil,
Chakravarthi, Ponnangani, Chirukeerai and Valloicharnai keerai. When
the Pingala or Suryanadi runs in the right nostril, you must take your
food. Suryanadi produces heat. It will digest the food well. You may
take jack-fruit, cucumber, brinjal, plantain-stem, Lauki Parval and
Bhindi (lady's finger).
Highly seasoned dishes, hot curries, chutnies, meat, fishes, chillies,
sour articles, tamarind, mustard, all kinds of oil, asafoetida, salt,
garlic, onions, urad-ki-dal (black gram), all bitter things, dry foods,
black sugar, vinegar, alcohol, sour curd, stale foods, acids, astringents,
pungent stuff, roasted things, heavy vegetables, over-ripe or unripe
fruits, pumpkins, etc., must be avoided. Meat can make man a scientist,
but rarely a Philosopher, Yogi or a Tattva Jnani. Onions and garlic
are worse than meat. All food-stuffs contain a small quantity of salt.
So, even if you do not add salt separately, the system will derive the
necessary quantity of salt from other food-stuffs. The giving up of
salt will not produce deficiency of hydrochloric acid and dyspepsia
as allopathic doctors foolishly imagine. Salt excites passion. No ill-effects
are produced by the giving up of salt. Mahatma Gandhi and Swami Yogananda
had given up salt for over thirteen years. Giving up salt helps you
in controlling the tongue and thereby the mind also and in developing
will-power too. You will have good health. Sitting before fire, company
of women and worldly-minded people, Yatra, long walk, carrying heavy
burdens, cold bath in the early morning, harsh words, speaking untruth,
dishonest practices, theft, killing animals, Himsa of all kinds either
in thought, word or deed, hatred and enmity towards any person, fighting,
quarrelling, pride, double-dealing, intriguing, back-biting, tale-bearing,
crookedness, talks other than those of Atman and Moksha, cruelty towards
animals and men, too much fasting or eating only once every day, etc.,
are not allowed for a Pranayama-practitioner.
The Pranayama student should erect a beautiful room or Kutir with a
very small opening and with no crevices. It should be well pasted with
cowdung or with white cement. It should be absolutely free from bugs,
mosquitoes and lice. It should be swept well everyday, with a broom.
It should be perfumed with good odour and fragrant resin should be burnt
therein. Having taken his seat, neither too high nor too low, on an
Asana, made of a cloth, deer-skin and Kusha grass one over the other,
a wise man should assume the lotus-posture and keeping his body erect
and his hands folded in respect should salute his tutelary deity and
Sri Ganesa by repeating 'Om Sri Ganesaya Namah'. Then he should
begin to practise Pranayama.
The time taken in making a round of the palm of the hand, neither very
slow nor quickly snapping the fingers once, is called Matra.
Each time-unit is called Matra. The twinkling of an eye is sometimes
taken as the period of one Matra. Time occupied by one normal respiration
is considered as one Matra. Time taken up in pronouncing the mono-syllable,
OM, is regarded as one Matra. This is very convenient. Many Pranayama-practitioners
adopt this time-unit in their practice.
This is also known by the name Kamalasana. Kamala means lotus. When
the Asana is demonstrated it presents the appearance of a lotus in a
way. Hence the name Padmasana.
Amongst the four poses prescribed for Japa and Dhyana, Padmasana comes
foremost. It is the best Asana for contemplation. Rishis like Gheranda,
Sandilya, speak very highly of this important Asana. This is highly
agreeable for householders. Even ladies can sit in this Asana. Padmasana
is suitable for lean persons and for youths as well.
Padmasana
Technique
Sit on the ground by spreading the legs forward. Then place the right
foot on the left thigh and the left foot on the right thigh. Place the
hands on the knee-joints. You can make a finger-lock and keep the locked
hands over the left ankle. This is very convenient for some persons.
Or you can place the left hand over the left knee and the right hand
over the right knee with the palm facing upwards and the index finger
touching the middle portion of the thumb (Chinmudra).
Next to Padmasana comes Siddhasana in importance. Some eulogise this
Asana as even superior to Padmasana for the purpose of Dhyana (contemplation).
If you get mastery over this Asana you will acquire many Siddhis. Further,
it was being practised by many Siddhas (perfected Yogins) of yore. Hence
the name Siddhasana.
Even fatty persons with big thighs can practise this Asana daily. In
fact this is better for some persons than Padmasana. Young Brahmacharins,
who attempt to get established in celibacy, should practise this Asana.
This is not suitable for ladies.
Siddhasana
Technique
Place the left heel at the anus or Guda, the terminal opening of the
alimentary canal or digestive tube. Keep the right heel on the root
of the generative organ, the feet or legs should be so nicely arranged
that the ankle-joints should touch each other. Hands can be placed as
in Padmasana.
Svastika is sitting at ease with the body erect. Spread the legs forward.
Fold the left leg and place the foot near the right thigh muscles. Similarly,
bend the right leg and push the foot in the space between the thigh
and calf muscles. Now you will find the feet between the thighs and
calves of the legs. This is very comfortable for meditation. Keep the
hands as instructed in Padmasana.
Svastikasana
Place the left heel at the beginning of the right thigh and the right
heel at the beginning of the left thigh. Sit at ease. Do not bend either
on the left or right. This is called as Samasana.
There are four Bhedas (piercing of divisions) viz., Surya, Ujjayi,
Sitali and Basti. Through these four ways, when Kumbhaka is near or
about to be performed, the sinless Yogi should practise the three Bandhas.
The first is called Mula Bandha. The second is called Uddiyana, and
the third is Jalandhara. Their nature will be thus described. Apana
which has a downward tendency is forced up by contracting and drawing
the anus upwards. This process is called Mula Bandha. When Apana is
raised up and reaches the sphere of Agni (fire), then the flame of Agni
grows long, being blown about by Vayu. The Agni and Apana come to or
commingle with Prana in a heated state. Through this Agni, which is
very fiery arises in the body the flaming of fire which rouses the sleeping
Kundalini. Then the Kundalini makes a hissing noise, becomes erect like
a serpent beaten with a stick and enters into the hole of Brahmanadi
(Sushumna). Therefore Yogins should daily practise Mula Bandha. Uddiyana
should be performed at the end of Kumbhaka and at the beginning of inhalation.
Because Prana 'Uddiyate'-goes up the Sushumna in this Bandha,
it is called Uddiyana by the Yogins. Being seated in the Vajra posture
and holding firmly the two toes by the two hands near the two ankles,
he should gradually upbear the Tana (thread or Nadi, the Sarasvati Nadi)
which is on the western side of Udara (the upper part of the abdomen,
above the navel), then to neck. When Prana reaches Sandhi (junction)
of navel, slowly it removes the diseases of the navel. Therefore this
should be practised perfectly. Uddiyana can be done in standing posture
also. When you practise in standing posture, place your hands on the
knees or a little above the knees. Keep the legs a little apart.
The Bandha called Jalandhara should be practised at the end of Puraka.
Jalandhara is of the form of contraction of the neck and is an impediment
to the passage of Vayu upwards. When the neck is contracted by bending
the head downwards, so that the chin may touch the chest, Prana goes
through Brahmanadi. Assuming the seat, as mentioned before, one should
stir up Sarasvati and control Prana. On the first day Kumbhaka should
be done four times, on the second day ten times and then five times
separately. On the third day, twenty times will do and afterwards Kumbhaka
should be performed with the Bandhas and with an increase of two times
per day.
Jalandhara Bandha
Uddyana Bandha
Uddyana Bandha
Pranava (!) should be chanted with
three Matras (prolonged intonations). This is for the destruction of
the former sins. The Mantra, Pranava, destroys all obstacles and all
sins. By practising this he attains the 'Arambha Avastha' (the beginning
or first stage). The body of the Yogi begins to perspire. When it perspires
he should rub it well with the hands. The trembling of the body also
occurs. He sometimes jumps like a frog.
Then follows the Ghata Avastha, the second state, which is acquired
by constantly practising suppression of breath. When a perfect union
takes place between Prana and Apana, Manas and Buddhi or Jivatman and
Paramatman without opposition, it is called Ghata Avastha. He may now
practise only for about one-fourth of the period prescribed for the
practice before. By day and by evening let him practise only for a Yama
(3 hours). Let him practise the Kevala Kumbhaka once a day. Drawing
away completely the organs from the objects of senses during cessation
of breath is called Pratyahara. Whatever he sees with his eyes, let
him consider as Atman. Whatever he hears with his ears, let him consider
as Atman. Whatever he smells with his nose, let him consider as Atman.
Whatever he tastes with his tongue, let him consider as Atman. Whatever
the Yogi touches with his skin, let him consider as Atman. Then various
wonderful powers are obtained by the Yogi, such as clairvoyance, clairaudience,
ability to transport himself to great distances within a moment, great
power of speech, ability to take up any form he likes, ability to become
invisible and the wonder of transmuting iron into gold.
That Yogi who is carefully practising Yoga, attains the power to levitate.
Then, should the wise Yogi think that these powers are great obstacles
in the attainment of Yoga, he should never take delight or recourse
to them. The Yogins should not exercise these powers before any person
whomsoever. He should live in the world as an ordinary man in order
to keep his powers concealed. His disciples would, without doubt, request
him to show them (his powers) for the gratification of their desire.
One, who is actively engaged in one's (world-imposed) duties, forgets
to practise Yoga. So he should practise day and night nothing but Yoga
without forgetting the words of his Guru. Thus he who is constantly
engaged in Yogic practices, passes the Ghata state. Nothing is gained
by useless company of worldly-minded people. Therefore, one should with
great effort shun evil company and practise Yoga.
Then by such constant practice, the Parichaya Avastha (the third state)
is gained. Vayu or breath, through arduous practice pierces the Kundalini,
along with Agni through thought and enters the Sushumna, uninterrupted.
When one's Chitta enters the Sushumna along with Prana, it reaches the
high seat in the head, along with Prana. When the Yogi by the practice
of Yoga acquires power of action (Kriya Sakti) and pierces through the
Six Chakras and reaches the secure condition of Parichaya, the Yogi
then verily sees the threefold effects of Karma. Then let the Yogi destroy
the multitude of Karmas by the Pranava (!).
Let him accomplish 'Kaya-Vyuha', a mystical process of arranging the
various Skandhas of the body and taking various bodies, in order to
exhaust all his previous Karmas without the necessity of being reborn.
At that time let the great Yogi practise the five Dharanas (Described
in the 'Appendix') or forms of concentration by which, command over
the five elements is gained and fear of injuries by any one of them
is removed.
This is the fourth stage of Pranayama. Through graduated practice the
Yogi reaches the Nishpatti Avastha, the state of consummation. The Yogi,
having destroyed all the seeds of Karma drinks the nectar of immortality.
He feels neither hunger nor thirst, nor sleep nor swoon. He becomes
absolutely independent. He can move anywhere in the world. He is never
reborn. He is free from all diseases, decay and old age. He enjoys the
bliss of Samadhi. He is no longer in need of any Yogic practice. When
the skilful tranquil Yogi can drink the Prana Vayu by placing his tongue
at the root of the palate, when he knows the laws of action of Prana
and Apana, then he becomes entitled to liberation.
A Yogic student will automatically experience all these Avasthas one
by one as he advances in his systematic, regular practices. An impatient
student cannot experience any of these Avasthas through occasional practices.
Care should be taken in the observances of Mitahara and Brahmacharya.
Chapter Three
Tasmin sati svasaprasvasayor-gativicchedah 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."
This is the definition of Pranayama in the Yoga-sutras of Patanjali.
'Svasa' means inspiratory breath. 'Prasvasa' means expiratory breath.
You can take up the practice of Pranayama after you have gained steadiness
in your Asana (seat). If you can sit for 3 hour in one Asana, continuously
at one stretch, you have gained mastery over the Asana. If you are able
to sit from half to one hour even, you can take up the practice of Pranayama.
You can hardly make any spiritual progress without the practice of Pranayama.
Prana is Vyashti, when the individual is concerned. The sum total of
the cosmic energy or cosmic Prana is Hiranyagarbha who is known as the
floating 'Golden-Egg'. Hiranyagarbha is Samashti Prana. One match stick
is Vyashti (single). The whole match box is Samashti. A single mango-tree
is Vyashti. The whole mango grove is Samashti. The energy in the body
is Prana. By controlling the motion of the lungs or respiratory organs,
we can control the Prana that is vibrating inside. By control of Prana,
the mind can be easily controlled, because the mind is fastened to the
Prana, like the bird to the string. Just as the bird that is tied to
a post by a string, after flying here and there, finds its resting place
in the post, so also this mind-bird after running hither and thither,
in various sensual objects, finds its resting place during deep sleep
in the Prana.
Apane juhvati pranam pranepanam tathapare; Pranapanagatee ruddhva
pranayamaparayanah (Gita, Ch. IV-29.). Others offer Prana (outgoing
breath) in Apana (incoming breath) and Apana in Prana, restraining the
passage of Prana and Apana, absorbed in Pranayama. Pranayama is a precious
Yajna (sacrifice). Some practise the kind of Pranayama called Puraka
(filling in). Some practise the kind of Pranayama called Rechaka (emptying).
Some are engaged in the practice of Pranayama called Kumbhaka, by impeding
the outward passage of air, through the nostrils and the mouth, and
by impeding the inward passage of the air, in the opposite direction.
"Pranayama is the control of all life-forces by realising naught but
Brahman in all things as the mind, etc.
"The negation of the Universe is the outgoing breath. The thought:
'I am Brahman' itself is called the incoming breath.
The permanence of that thought thereafter is the restrained breath.
This is the Pranayama of the wise, while the pressing of the nose is
only for the unknowing." (Aparokshanubhuti, 118-120).
Bhusunda says to Sri Vasishtha: "In the cool lotus of the heart within
this visible tenement of flesh composed of the five elements, there
are two Vayus, viz., Prana and Apana, commingled in it. For those who
tread smoothly and without any or the slightest efforts, the path of
these two Vayus, will become the sun and the moon themselves in the
heart-Akasa, and will rove in the Akasa and yet be animating and carrying
their fleshy-tabernacle. These Vayus will go up and down to higher and
lower states. They are of the same nature in the waking, dreaming and
dreamless sleeping state, and permeate all throughout. I am moving in
the direction of those two Vayus and have rendered nil all my Vasanas
in the waking state lit unto those of the dreamless sleeping state.
Divide a filament of the lotus-stalk into a thousand times and you will
find these Vayus more subtle than that. Hence it is difficult for me
to treat about the nature of these Vayus and their vibrations. Of these,
Prana does ceaselessly vibrate in this body, with an upward motion,
both externally and internally, while Apana having the same fluctuating
tendency, vibrates both external and internal to the body having a downward
motion. It will be beneficial if the Prana exhaled to the extent of
16 digits, is inhaled to the same extent. Only 12 digits are inhaled
ordinarily. Those who have brought to experience-viz., the equalisation
of Prana in exhalation and inhalation will enjoy infinite bliss.
"Now hear about the characteristics of Prana. The inhalation to the
length of 12 digits of the Prana which has been exhaled, is called (the
internal) Puraka (inhalation). This also is called the internal (Puraka),
when Apana Vayu re-enters the body from outside without any effort.
When Apana Vayu ceases to manifest itself and Prana gets absorbed in
the heart, then the time occupied in such a state is (internal) Kumbha.
Yogins are able to experience all these. When the Prana in the Akasa
of the heart manifests itself externally (to the heart within) in diverse
aspects without any affliction to the mind then it is called (the external)
Rechaka (exhalation). When the externally fluctuating Prana enters the
nose and stops there at its tip, then it is called the external Puraka.
But when it is passing from the tip of the nose it goes down 12 digits.
Then also it is called the external Puraka. When Prana goes arrested
without and Apana within, then it is called the external Kumbhaka. When
the shining Apana Vayu takes an upward bent within, then it is styled
the external Rechaka. All these practices lead to Moksha. Therefore
they should ever be meditated upon. Those who have understood and practised
well all the external and internal Kumbhakas and others, will never
be reborn.
"All the eight courses, I have given out before, are capable of yielding
Moksha. They should be practised both day and night. Those who are associated
with these practices smoothly and control their minds by not letting
them run in other directions, will in course of time attain Nirvana.
Such practitioners will never thirst after material pleasures. They
will ever be in their uniform practice, whether walking, standing, waking,
dreaming or sleeping.
"Prana, having flown out, will again be absorbed in the heart having
run back 12 digits. Similarly will Apana be absorbed in the heart, having
issued out of the heart and running back 12 digits to it. Apana being
the moon, will cool the whole body in its passage. But Prana being the
sun, will generate heat in the system and cook or digest everything
in it. Will pains arise in one who has reached that supreme state, where
the Kalas (rays) of Apana the moon, are drowned by Prana the sun? Will
rebirth arise in one who has reached that powerful seat, when the Kalas
of Prana, the sun, are devoured by Apana the moon? These will arrest
at once the seven births of those who reach that neutral state where
they find Apana Vayu consumed by Prana and vice versa. I eulogise
that Chidatma, who is in that intermediate state, where Prana and Apana
are absorbed in one another. I meditate ceaselessly upon that Chidatma,
who is in the Akasa, directly in front, at the end of my nose, where
Prana and Apana both become extinct. Thus it is through this path of
Prana's control, that I attained the supreme and immaculate Tattva,
devoid of pains."
The first important step is to master the Asana of posture or to control
the body. The next exercise is Pranayama. Correct posture is indispensably
requisite for the successful practice of Pranayama. An easy comfortable
posture is Asana. That pose is the best which continues to be comfortable
for the greatest length of time. Chest, neck, and head must be in one
vertical line. You should not bend the body either forwards or laterally,
i.e., either on the right or left side. You should not sit crooked.
You should not allow the body to collapse. You must not bend the body
either forwards or backwards. By regular practice the mastery over the
pose will come by itself. Fatty people will find it difficult to practise
the Padma Asana or the Lotus Pose. They can sit on the Sukha Asana (comfortable
pose) or Siddha Asana (perfected pose). You need not wait for practising
Pranayama till you get full mastery over the Asana. Practise Asana and
side by side you can practise Pranayama also. In course of time, you
will acquire perfection in both. Pranayama can also be practised by
sitting in the chair erect.
In Bhagavad-Gita, the Immortal Song of Lord Krishna, you will find
a beautiful description of seat and pose: "In a pure secret place by
himself established in a fixed seat of his own, neither too high nor
too low, with cloth, black antelope-skin and Kusa grass one over the
other, there, making the mind one-pointed, with thought and the functions
of the senses controlled, steady on his seat, he should practise Yoga
for the purification of the Self, holding the body, head and neck erect,
firm, gazing steadily at the tip of the nose without looking around"
(Ch. VI-10,11, & 12).
Pranayama is the control of the Prana and the vital forces of the body.
It is regulation of the breath. This is the most important step. The
aim of Pranayama is the control of Prana. Pranayama begins with the
regulation of the breath for having control over the life-currents or
inner vital force. In other words, Pranayama is the perfect control
of the life-currents through control of breath. Breath is external manifestation
of the gross Prana. A correct habit of breathing must be established
by the regular practice of Pranayama. In ordinary worldly persons the
breathing is irregular.
If you can control the Prana you can completely control all the forces
of the Universe, mental and physical. The Yogi can also control the
Omnipresent manifesting power out of which all energies take their origin,
whether concerning magnetism, electricity, gravitation, cohesion, nerve-currents,
vital forces or thought-vibrations, in fact the total forces of the
Universe, physical and mental.
If one controls the breath or Prana, the mind also is controlled. He
who has controlled his mind has also controlled his breath. If one is
suspended, the other is also suspended. If the mind and Prana are both
controlled one gets liberation from the round of births and deaths and
attains immortality. There is intimate connection between the mind,
Prana and semen. If one controls the seminal energy, the mind and Prana
are also controlled. He who has controlled his seminal energy has also
controlled his Prana and mind.
He who practises Pranayama will have good appetite, cheerfulness, handsome
figure, good strength, courage, enthusiasm, a high standard of health,
vigour and vitality and good concentration of mind. Pranayama is quite
suitable for the Westerners also. A Yogi measures the span of his life
not by the number of years but by the number of his breaths. You can
take in a certain amount of energy or Prana from the atmospheric air
along with each breath. Vital capacity is the capacity shown by the
largest quantity of air a man can inhale after the deepest possible
exhalation. A man takes fifteen breaths in a minute. The total number
of breaths comes to 21,600 times per day.
"Bahya-abhyantar-stambha-vritti-desaa-kala
Sankhyabhih patidtishto deergha-sukshmah."
Yoga Sutras-Chap. II, Sa. 50
Pranayama is regarded lengthy or subtle according to its three components,
the external, the internal and the steady; the retention processes are
modified by the regulations of space, time and number.
When the breath is expired, it is Rechaka, the first kind of Pranayama.
When the breath is drawn in, it is the second, termed Puraka. When it
is suspended, it is the third kind, called Kumbhaka. Kumbhaka is retention
of breath. Kumbhaka increases the period of life. It augments the inner
spiritual force, vigour and vitality. If you retain the breath for one
minute, this one minute is added to your span of life. Yogins by taking
the breath to the Brahmarandhra at the top of the head and keeping it
there, defeat the Lord of death, Yama, and conquer death. Chang Dev
lived for one thousand and four hundred years through the practice of
Kumbhaka. Each of these motions in Pranayama, viz., Rechaka, Puraka
and Kumbhaka, is regulated by space, time and number. By space is meant
the inside or outside of the body and the particular length or the breadth
and also when the Prana is held in some particular part of the body.
During expiration the distance to which breath is thrown outside varies
in different individuals. The distance varies during inspiration also.
The length of the breath varies in accordance with the pervading Tattva.
The length of the breath is respectively 12, 16, 4, 8, 0 fingers' breadths
according to the Tattvas-Prithvi, Apas, Tejas, Vayu or Akasa (earth,
water, fire, air or ether). This is again external during exhalation
and internal during inhalation.
Time is, the time of duration of each of these, which is generally
counted by Matra, which corresponds to one second. Matra means a measure.
By time is also meant how long the Prana should be fixed in a particular
centre or part.
Number refers to the number of times the Pranayama is performed. The
Yogic student should slowly take the number of Pranayamas to eighty
at one sitting. He should have four sittings in the morning, afternoon,
evening and midnight, or at 9 a.m., and should have thus 320 Pranayamas
in all. The effect or fruit of Pranayama is Udghata or awakening of
the sleeping Kundalini. The chief aim of Pranayama is to unite the Prana
with the Apana and take the united Pranayama slowly upwards towards
the head.
Kundalini is the source for all occult powers. The Pranayama is long
or short according to the period of time, it is practised. Just as water,
thrown on a hot pan shrivels upon all sides as it is being dried up,
so also air, moving in or out ceases its action by a strong effort of
restraint (Kumbhaka) and stays within.
Vachaspati describes-"Measured by 36 Matras, is the first attempt (Udghata),
which is mild. Twice that is the second, which is middling. Thrice that
is the third, which is the intense. This is the Pranayama as measured
by number." </
