Science of Breathing Pranayama The Fourth Constituent of Yoga

                      Science of Breathing (Pranayama)                        
The Science of Breathing (Pranayama) is very helpful in making mental and spiritual progress. It is equally important for physical improvement and maintaining health. Like food, medicines also are important gifts of nature. While food is meant for sustaining and strengthening the body. Medicines are necessary for curing or preventing ailments. But the popular medicines, particularly the allopathic drugs, just suppress the diseases temporarily and do not eradicate them. The sages of old, therefore, discovered from their experience and intuition the science of breathing which cures diseases completely and helps in maintaining health. It is, therefore, necessary that the scientific way of breathing should be practiced. Breathing is the most essential means of sustaining human life. We can live for some time without food and water, but without inhaling and exhaling air, it is not possible to live longer than a few minutes.

             The ordinary form of breathing is to inhale and exhale in a regular manner, that is, inhaling, retaining and exhaling in a regulated and natural continuity. Such natural breathing, when controlled and prolonged successfully, is the science of breathing ; and is the best method of prolonging the span of life. The great men who discovered the science of breathing have laid down certain instructions for practicing it. One of them says: “Breathing, properly practiced, cures all diseases, but improperly done, it causes all ailments. By irregular or unscientific breathing many troubles like hiccups, cough, asthma, headache, earache and eye diseases etc. are caused. On the basis of this a proverb also has become popular that if the Yoga is practiced without necessary personal directions, it harms the body and causes disease. Many people have suffered and are suffering from various diseases due to faulty ways of practicing Pranayama. This has generated a popular fear about this method. Even educated people feel scared to practice the science of breathing. The only way to overcome such fear is, therefore, to put oneself under the tuition of an instructor (Guru) who after duly considering the locality, time, physical capacity and the nature of health of the aspirant can give correct directions.

Some methods of Pranayama have become classical. Besides this there are fifty traditional of Pranayama. If practiced along with the Yogic posture already described, the effects or benefits of Pranayama are manifold. One who desires purification of body and mind, which alone facilitates the removal of darkness or ignorance and develops concentration, has inevitably to practice the part of Yoga. The Yoga Sutra says that by the practice of Yoga the impurities disappear and knowledge begins to shine and culminates in self-realization.

         The following are the rules for the guidance of those who want to practice the science of breathing. In summer the following forms to practice the science of breathing. In summer the following forms of breathing should not be practiced:

    1. Sitakara

    2. Sitali.

    3. Sitakari.

    4. Chandrabhedi.

But those who are susceptible to the humour of bile, may Practise the above four Pranayamas even in winter.

  The following breathing exercises should not be resorted to during summer :

   1. Bhastrika.

   2. Urdhwa Bhastrika.

   3. Agni Pradipta.

  4. Mukhapras rana P raka.

  5. Hridaya Stambha.

 6. N di Avarodha.

 7. S rya Bhedana.

8. Eka Anga Stanbha.

9. Sarv nga Stambha.

But those who are susceptible to the humour of phlegm, may practice the exercises in cold regions like the Himalayas, even in summer.

Those susceptible to the humour of wind, are not advised to practice the following breathing exercise:

1. Sitak ra

2. Sitali.

3. Sitakari.

4. Pl vani.

5. Kantha V yu Udara P raka

Exercises other than these can, of course, be practiced by every body. Weak persons should not practice the following exercises:

1. Bhastrika.

2. Mukha-pras rana P raka.

3. Agni Pradipta

4. Hridaya Stambha.

5. N di Avarodha.

6. V yaviya Kumbhaka.

7. Eka Anga Stambha.

8. Sarv nga Stambha.

The breathing exercises should be done at least three hours after meals and food should consist mostly of milk, ghee, rice, porridge, bread, vegetables, fruits and dry fruits which are easily digestible. Lickable and suckable objects may by preferred.

Persons inclined to insanity and fickle-mindedness will acquire the power of concentration by the following breathing exercise:

1. Bhar mri.

2. Sarva Dw ra Baddha.

3. Shanmukhi Rechaka.

4. S Kshma Shw sa Prashw sa.

Patients having high temperature and pregnant women should not in any case take breathing exercises. This is equally applicable also to those who are hungry or have their stomach full.

The breathing exercises should not be taken after merely reading books on the subject or even observing other at practice of these. In the earlier stages the exercises should be done under the immediate guidance of experienced instructors.

The following breathing give strength and vigour:

1. Sahita Kumbhaka.

2. Bhastrika.

3. Hridaya Stambha.

4. Nadi Avarodha.

5. Eka Anga Stambha.

6. Sarvanga stambha.

7. Vayaviya Kumbhaka.

The following breathing exercises prolong life:

1. Sukshma Shwasa Prashwasa.

2. Dirgha Shwasa Prashwasa.

3. Kumbhaka-Bahya and Abhyantariya.

To acquire strength for lifting weights or stopping carts, cars, bullocks and houses, etc., the following exercises are suitable:

1. Paraka Sahita Kumbhaka.

2. Hridaya Stambha.

3. Nadi Avarodha.

4. Eka Anga Stambha.

5. Sarvanga stambha.

During the period when exercises are being done, the food taken should be specially nourishing and oil but easily digestible.

For breathing exercises the following posture are specially helpful:

1. Siddha Asana.

2. Padma Asana.

3. Swastika Asana.

4. Sukha Asana.

5. Vira Asana.

6. Yoga Asana.

7. Vajra Asana.

8. Kamala Asana.

For acquiring the power of meditation, breathing exercises should be done, while keeping the spinal cord, waist, chest and neck in one straight line only. Then the exercise will give the desired results.

For gaining the fullest benefit from the breathing exercises, one should control one’s diet, behavior, activities, actions, sleeping and waking hours. These rules must be strictly observed.

The posture and the breathing exercises should not be taken in an atmosphere of smoke, dust, foul smell or dampness. If this rules is not adhered to, more harm is possible than good.

The Pranayama is defined in the Yoga Sutras as follows: “After the Asana is steady, natural in haling and exhaling should be controlled. Stop a little between exhaling and inhaling and equalize the two movements.”

The scientific breathing has been classified in the Yoga Sutras External (Bahya), Internal (Abhyantara) and Retention (Kumbhaka), to be determined according to internal organ (Desh), time (Kala) and number (Sankhya).

1. Bahyavritti (Rechaka) Pranayama

Several exhaling should be turned into one. Exhale through the nostrils very slowly and go on lengthening the time. Generally, a man inhales and exhales sixteen or seventeen times in one minutes. May be reduced to eight and then may gradually be reduced to four, two and one. This applies equally to inhaling should be slow that to a person sitting close by, its sound should not be at all audible. The word ‘Dirgha’ means long and ‘Sukshma’ means light.

2. Adbyantaravritti (Puraka)Pranayama

Several inhalings should be reduced to one. Inhale in a regular and controlled manner through the nostrils. Exhaling and inhaling should both be regulated.

3. Stambhavritti(Kumbhaka) Pranayama

It consists of stopping natural inhaling and exhaling at once.

Beside these, below is another Pranayama which has not got similarity with the above three.

4. Bahyabhyantaravishayakshepi Chaturthah

It is to convert the exhaling and inhaling into retention (Stambhavritti) According to the internal organ, time and number.

Bahyabhyantarakshepi Pranayama. Take out the breath from the end of the spinal cord(Mooladhara) to the navel through the nostrils and hold it out as long as you can. If you are unable to follow this process, then force out the breath from the navel to the heart and hold it out as long as possible. Finally, do the same from the heart to the neck and hold out.

 

 Now inhale so that space between the end of the spinal cord and navel gets filled with breath. Then hold out the breath. After this again inhale so that the empty space between the navel and the heart gets refilled. Now again hold out. The inhale and fill the space between the heart and the neck and hold in.

In the Yoga Sutra(2.50) the word ‘Deshaparidrishta’ (According to internal organ), in case exhaling, means nostrils, and, in case of inhaling, the end of the spinal cord. In case of internal retention it means the region of the navel. The exhaling should be done through the nostrils. While inhaling, the breath should reach the end of the spinal cord, and while holding in, the breath must be retained in the region of navel. The phrase ‘Kalaparidrishta’ (According to time) in the Sutra means the duration of exhaling inhaling and holding in; 

that is, exhale for four seconds, inhale for two seconds and hold in for eight seconds. The third expression used in the Sutra is ‘Sankhy paridrishta’ which means to count the number of breaths while exhaling, inhaling and retaining and regulating accordingly. ‘Desh’ neck, hear, navel, and end of the spinal cord. ‘Kal’ stands for ‘seconds and minutes’ and ‘Sankhya’ signifies to convert a certain number of breaths into one.

Yet another expression used in the Sutra is ‘Dirgha Sukshma’ (Long and slow). It can be practiced thus:

Place in front of your nose a little cotton at some distance and exhale. If it moves, place it at a longer distance the next day. Thus, continue to increase the distance and the movement of exhalation. This will make the inhalation and exhalation longer and longer. This is called ‘Dirgha S kshma’ as the external distances increases as that inhalation will be felt in through heart, navel, and on the spinal cord and finally in the soles of your feet.

Benefits:-The Yoga Sutra saya that scientific breathing dispels the curtain of darkness concealing knowledge; in fact, true knowledge. It enables the mind to acquire the capacity of fixing itself on a certain point, either inside or outside.

Manu saya : “As the impurities of metal are burnt down when they are put in a furnace, similarly the impurities of the sense organs are removed by the control of breath.” In fact, not only the impurities of the sense organs but also those of the mind are removed, the mind is also brought under control. Scientific breathing makes a man strong like an elephant and courageous like a lion. I saw the late Professor Ram Murti stopping a car and balancing an elephant of three tons on his chest. When asked, he told me that it was the control of breath which had given him the remarkable strength. The breathing which is practiced after considering one’s physical capacity and the seasons of the year maintains the balance of the humours, keep the body healthy, prolongs life and promotes luster and brilliance. Breath is the main sustenance of the body, and activates it. It purifies blood and promotes digestion. It gives agility, flexibility and strength. The ancient teachers enjoin that those who desire success and salvation in life should practice it with faith and regularity.

                           

                                         KINDS OF PRANAYAMAS

According to the teachers of Hathayoga, the Pranayamas are classified as under :

1. Sahita Kumbhaka.

2. Surya Bhedi

3. Ujjayi.

4. Sitali.

5. Bhastrika.

6. Bhramari.

7. Maurchha

8. Kewali.

Sahita Kumbhaka

It is of two kinds –Sagarbha and Nirgarbha. The Sagarbha (Retention with contents) is a Kumbhak (held breath) in which some Mantra such as Om is recited quietly and Nirgarbha (Retention without contents is that retention of breath in which no recitation is done. This Pranayama is again of three classes :

First :-Sit erect with waist and neck in one straight line. Use the posture to which you are habituated. With the thumb of the right hand close the right nostril and then recite Om mentally. The recitation may be counted either with fingers or by the beads of a rosary. Simultaneously inhale with the left nostril until you have counted Om eight times mentally. The breath should be held in while you count thirty-two. Then exhale with right nostril counting sixteen, closing the left nostril with the pressure of you middle and index finger. Now do vice versa. By daily practice you will become habityated.

Second :-Close the right nostril similarly and inhale with the left nostril reciting Om mentally sixteen times and hold in (Kumbhaka) till you recite Om sixty-four times; then exhale till Om is recited thirty-two times. The exhaling should be done with the right nostril. After this do vice versa.

Third :-The technique is the same as in two above, except that in this case, inhaling should consist of 32, retention of 128 and exhaling of 64 with recitations of Om.

It is not possible to achieve it in one, two or even ten days. The duration will increase gradually.

Benefits:- These exercise give special agility, strength flexibility and lustre. They also quieten the mind and the sense organs. They enable one to control hunger and thirst during the time of meditation. The word Om becomes visible and control of breath increases.

Surya Bhedi Pranayama

Sit erect in your habituated posture with your waist and neck in one straight line. As much as you can by the right nostril slowly and fill the breath in the neck, heart and stomach completely so as to feel that from head to toe the whole body is full of breath. When you begin to feel uneasy, close the right nostril and exhale with the left one. Note that while inhaling, there is a soft and continuous sound and also while exhaling, there is a similar flow. In this pranayama, the inhaling is done by the right and the exhaling by the left nostril repeatedly. Start with three pranayama, the inhaling is done by the right and the exhaling by the left nostril repeatedly. Start with three pranayamas and increase by one or two in a day till you reach twenty-one or even thirty-one according to your physical capacity. This practice must be done in winter but those who are of wind and phlegm humour can do it even in summer on hills

Benefits:-This Pranayama increases bile and destroys phlegm and wind. It promotes digestion and purges the body of all impurities by causing perspiration. The Gherand Samhita says, “The Surya Bhedi Kumbhaka delays death and old age. It awakens Kundalini and increases digestion.”

Ujjayi Pranayama

Sit in your usual posture. Inhale with both nostrils but the breath must reach from the throat only to the heart. Make Jalundhar bandh and hold in, as long as you can. Now exhale very slowly through the left nostril. Note that the breath should not travel below the heart but from the heart to the throat and from the throat to the nose. Begin with three pranayamas and increases the number as it suits you.

Benefits:-The Hatha Yoga Pradipika says : “It is an expectorant and increases digestion and destroys all the impurities expectorant and increases digestion and destroys all the impurities of the nerves, semen and cures wet dreams.

For the information of aspirants it may be said that in the works on the Hatha Yoga the number of postures, Pranayamas and Mudras is the same. The different readings are responsible for the difference in their order. As to these Pranayamas also the Hatha Yoga Pradipika and Gheranda Samhita differ and I am following this difference. Some Pranayamas will have to be illustrated.

Bhramari Pranayama

Sit in Virasana. Close the right nostril with the right thumb and inhale with the left. When the breath reaches down the end of the spinal cord. Then retain it for some time and while exhaling slowly in your throat produce the sound like the humming of a bee. Then exhalation should be through the same nostril very gradually. Make the exhaling as long as possible and left the sound pervade your mind and intellect. During your exercise, you will hear several sounds. Increase this practice gradually. Those who feel much distracted and are fickle-minded and are unable to fix their mind on one point and cannot recite any Mantra mentally, will find that this exercise removes all obstacles and gives them calmness and power of concentration. This Pranayama used to be practiced in a lonely place continuously for five or six hours by a saint named Ramananda, who used to go into Samadhi (Super-conciousnees). He lived in Kankhal (Haridwar).

Benefits:-This exercise produces sweetness in speech and tone. It slows and strengthens breath. It enables you to hear a delightful sound of Omkar. It quietens the mind and intellect and increases concentration and helps you to enter into Samadhi (Super-Consciousness).

Murchha Pranayama

Sit in Padmasana. Close your right nostril with the right thumb. Inhale with the left nostril and hold your breath in. Now make Jalundhara Bandha. Stop all mental activities and try to enter the state resembling unconsciousness. Fix your gaze on the middle of the eye-brows. Retain the breath as long as possible and then exhale slowly through both nostrils. During retention, try to extinguish the mind so that it calms and becomes unconscious, as it were. Now repeat the exercise with your right nostril. Increases the practice.

Benefits:-This Pranayama is called Murchha because its practice makes the mind quiet and nearly unconscious.

Kewali Pranayama

Sit in Swastika Asana and stop breathing. This practice has been defined in Hatha Yoga Pradipika as follows : “Exhale and inhale conveniently and hold in. Such a Pranayama is called Kewali Kumbhaka” In fact, Stambha Vritti Pranayama and Kewali Kumbhaka are the same. The same book says : “Do not exhale or inhale but just retain your breath. For a man who does it, there is nothing unobtainable in the three worlds.

Sahita Kumbhaka involves exhaling, inhaling and retaining Sfter its practice, one does not take long to acquire proficiency in Kewali Kumbhaka.

Benefits:L-It balances and slows down the movement of inhaling and exhaling and destroys the opposites, helps acquiring proficiency and enables one to acquire concentration.

The author of Hatha Yoga Pradipika gives eight kinds of Kumbhakas (Retentions). They are:

1. Surya Bhedana.

2. Ujjayi.

3. Sitkari.

4. Sitali.

5. Bhastrika

6. Bhramari.

7. Murchha.

8. Plavani.

This author replaces Sahita with Sitkari and Kewali With Plavani.

Bhastrika Pranayama

Sit in your usual and habitual posture. Join the middle and the fourth finger of the right hand keeping them straight. The remaining ones should be turned back. With these two fingers close the left nostril and raise your elbow so as to bring it in line with your shoulder. Place the left hand on the left knee. Now inhale and exhale without stopping but the exhaling and inhaling must be long and done with force. The exhaling should strike the fingers with force. This must be done at least ten times. The inhale and retain the breath as long as you can. Then, with the left nostril exhale, and while doing it, press the right nostril with the thumb. Similarly, close the right nostril and then practice the Pranayam with the left nostril also. Begin with three Pranayamas through each nostril and increase the number gradually. A weak aspirant should not practice this Prananyama with great force nor should he make them long, otherwise there is an apprehension of dizziness in the head. Some teachers are of the opinion that the retention (Kumbhaka) should be accompanied by the jalundhar bandha. One who practices he will spit blood, and there is a possibility of injury to the lungs; also cough and asthma are likely to be caused.

Benefits:- This Pranayama reduces fat and dries cough . It reduces the weight of the belly and the whole body. Hence this pranayama should not be practiced excessively.

The Hatha Yoga pradipika describes the benefits as follows : “It awakens Kundalini quickly, makes the breath comfortable. It opens the gate of Sushumna and removes the obstacles in the passage to the upward movement of the breath and Kundalini. It is very helpful in opening the Brahama Granthi, Vishnu Granthi and Rudra Granthi in Sushumna.: This pranayama must be done in moderation.

Sitali Kumbhaka Pranayama

Sit in Sukhasana and put your togue in the from of the beak of a crow and protrude it. (When the tongue is to be put in this form, the two side of it are turned up and it assumes the form of Something like a tube). Through this passage inhale slowly fill the stomach and retain the breath as long as possible. When you feel uneasy, exhale through both the nostrils. Practise this repeatedly. It must be done in Summer and those who are susceptible to the humour of phlegm should not practice it.

Benefits:-The benefits of this Pranayama is described thus in the Gheranda samhita. The Sitali Pranayama cures indigestion, and reduces phlegm and bile. It calms the breath, quenches thirst and removes aliments caused by bile. It prevents high blood pressure and gives lustre and calm.

Sitkari Pranayama

Sit in Siddhasana and proceed as in the above practice but while inhaling produce a sound like see-ee-ee and do not retain the breath but immediately exhale through both nostrils. In this way inhale through the tongue and exhale through the nostrils. The process of this pranayama is thus described in the Hatha Yoga Pradipika :

“With your tongue and mouth make the sound f see-ee-ee when inhaling and then exhale through the nostrils.”

Benefits:-This Improves looks. Even those who are susceptible to phlegm may do it. It is particularly beneficial in summer. Other benefits are similar to those of Sitali.

Plavani Kumbhaka

Sit in Stready Asanaa and inhale with both the nostrils so that the stomach is distended like bellows and it should then appear as if all the air in the body has accumulated there. Now retain as long as possible and exhale slowly. Repeat the process as many times as you wish.

Benefits:-It increases the digestive fire, removes constipation, purifies the Samana and Apana Pranas and regulates their movements and does not allow them to aggravate. One who has had a long practice of this Pranayama can float on water without any movements of hands and feet.

It must be noted that the practice of Pranayama should not be done after merely reading books on the subject. The various forms stomach and put the intestines in the form of Nauli. Retain the breath out as long as possible and then release. Repeat it as many times as you can. This pranayama can be practiced also in Knee support Posture.

Benefits:- It removes several disorders and cures the diseases of spleen and liver. The bowels begin to move. It facilitates control of breath and mind creates an all-round good effect on the stomach.

Agni Pradipta Pranayama

Sit in Padmasana and close the right nostril. Inhale with the left nostril slowly so that from the neck to the end of the spinal cord the breath fills the whole space completely. Apply force and hold in the breath so much that the face becomes red. Note that to begin with, retention should not be too long but it may be gradually increases. Excessive retention causes dizziness and something like a swoon takes place. If you feel too uneasy, then exhale through the other nostril. When the breath occupies the space from the neck upwards excessively, then unconsciousness is caused, hence do not let it move up without proper control.

Benefits:-This practice causes perspiration very quickly. Even in cold winter, one perspires profusely. Therefore, the Yogis living in forests practice this Pranayama to fight cold. Long ago I had to reside in the cave of Amar Nath in Kashmir during winter. There was a severe snowfall. I had very few clothes with me; hence was unable to protect myself against the cold. I, therefore, practiced this Pranayama and saved myself. It made me perspire. This Pranayama gives strength and lustre to the body. In Amritsar, there lived Choudhery jai Kishen who had come in close contact with Maharshi Swami Dayanad Ji Choudhery told me that Swamiji Maharaj used to practice  this Pranayama. When he did it, the first round made him perspire and it seemed as if blood would ooze out from his pores. His boby became so brilliant that it was quite difficult to fix one’s gaze on him. Swamiji told choudhery that thePranayama he practiced, was Agni Pradipta. But he did it without closing his nostrils. I have prescribed here and there that one nostril should be closed and the other should exhale and so on. It has been done, because by doing so the exhaling and inhaling are so slow that no exhaustion is caused. Unless an aspirant has acquired control of his breath by both the nostrils the inhaling and exhaling would be too fast, which could cause some trouble. But those who wish to practice with both nostrils open, may do so.

The benefits of the practice are described in several books. “It reduces the amount of excreta, urine, phlegm and enables one to digest even food eaten in excess. Inhaling and exhaling become slow and the body become light. One can walk quickly and feels active. Voice becomes sweet, strength and lustre increase and all ailments are destroyed. It generates forbearance, wisdom and youthfulness which make one feel happy; sins are exhausted and austerity is promoted Charities. Fasts and other meritorious deeds are not equal to even one-sixteenth part of this Pranayama.”

Anuloma Viloma Pranayama

Sit in your habitual posture. Press your right nostril and exhale quickly and continuously through the left. Then fill in the breath and retain it. Join your middle and fourth fingers and press the left nostril with them and exhale through the right nostril and then inhale with the same. Go on doing this through the right and left nostrils continuously for twenty to twenty five times, speedily.

Benefits:-It removes the impurities of the nose and lungs. The flesh and film which form in the nose and often cause cold and catarrh are removed. Inhaling and exhaling become easy and symmetric. The mind becomes calm and body healthy. It makes the brain and chest light

Nadi Shodhan or Nadi Shuddhi Prananyama

Sit in Padmasana and press the right nostril with the right thumb. Then slowly fill in the breath right down to the end of the spinal cord. Do not retain breath but exhale it slowly through the right nostril. In the same manner, inhale through the left nostril and exhale it without retention. Go on doing it and increases the number.

Benefits:-It purifies all the veins and arteries and helps the circulation of breath and blood. It makes concentration steady and the breath slow and long. The limbs acquire agility, and you feel a named Surya and Chandra.

Sitkara Pranayama

Sit in Yoga Asana. Close your teeth. Make a hollow circle with your lips. Keep your tongue against your teeth inside. Inhale through the spaces between your teeth and then exhale through both nostrils. Repeat it several times.

Benefits:- The benefits are the same as from Sitali and Sitkari Pranayamas. The practice is specially useful in summer for those who have an excess of bile.

Dirgha Shwasa Prashwasa Pranayama

Sit in the posture you are habituated to and place your palms on the knees. Then inhale long and forceful breaths through both the nostrils. Do not retain the breath but exhale with force quickly, and making it long. Similarly, inhale and exhale through both the nostrils and gradually increases the number of the practice.

Benefits:-This purifies the nose, chest and lungs and strengthens the stomach and liver. The digestive power improves. Health becomes better and span of life increases. The body becomes agile. It is beneficial for young and old equally in all seasons.

Laghu Shwase Prashwasa Pranayama

Sit in Sukhasana nad place your palms in the form of Anjali on your knees. Do not breathe for some time. Then, breathe out through both nostrils slowly, so that it is felt at a distance of about 9 inches. After this, inhale so that the breath reaches only as far as the heart. The inhaling and exhaling should be done with a soft sound. A single exhaling or inhaling should consist of 14 or 15 movements.

Benefits:- Like other Pranayamas, this purifies the blood and lungs and gives control of breath.

Prachhardana Pranayama

Sit in Padmasana quite erect, and throw out through both the nostrils the air contained in the stomach. This must be done as if you are vomiting. Then retain the breath out. The Yoga Sutra commentator, Vyas, comments that this Pranayama is meant for steadying the mind and the intellect. The relevant Sutra says that the air of the stomach should be thrown out with efforts through the nostrils as if you are vomiting and then it should be retained out. The word prachhardana in the Sutra means vomiting and the Vidharana means retaining out. The practice, therefore, consists of throwing out and retaining out the breath. Thus exhaling and retaining both are done in one Pranayama.

Benefits:- This is an important exercise for cultivating and throw out the air of the stomach with both nostrils. While doing this, draw in the stomach and exhale at once. This inhaling and exhaling must be done repeatedly and quickly, drawing in and drawing out the belly and using both nostrils. This must be done fifty to sixty times.

Benefits:- It improves digestion. Reduces belly, and fat begins to disappear. This is the best exercise for reducing the belly, and raising Nauli.

Chatrumukhi Pranayama

Sit in Kamala Asana. Turn your face towards the left shoulder, inhaling through both nostrils. Do not retain but exhale immediately and do this through the left nostril only without closing the right. Now turn towards the right shoulder and inhale through both nostrils and then, as directed already, exhale through the right nostril. While exhaling and inhaling, there should be a loud sound, i.e., inhalation and exhalation should be done forcefully. In this case, try to exhale through the right nostril without closing the left. Now place your chin against your neck by bending the forward and inhale quickly and with force through both the nostrils, and then exhale through them, after this, gaze at the sky and inhale and fifteen times and go on increasing the number conveniently.

Benefits:-It strengthens the nerves of the throat and the neck. It also strengthens the breath and quietens the mind. Breathing of Ida and Pingla is purified and several ailments of the neck, throat and nose are cured.

Tribandha Rechaka Pranayama

Sit in habitual posture, and press the right nostril with the right thumb, and exhale through left nostril the air of the area from the navel to the throat. Then make Mula Bandha, Uddiyana Bandha and Jalundhara Bandha and place both palms on the knees and fix your gaze on the tip of your nose.

Benefits:- This Pranayama awakens the Kundalini and opens the door of Sushumna. You feel the delightful touch or sensation as if ants are creeping on your body. The breath travels up grom the end of the spinal cord to the brain (Brhma-Randhra). The aspirant experiences great happiness.

Tribandha Kumbhaka Pranayama

Sit in Vajrasana and stop the breath where it is. Make the three Bandhas and hold in the breath steadily as long as you can. Now open the three Bandhas and inhale slowly. Repeat it several times and fix your mind on the place of retention.

Benefits:-It prolongs retention and increases the power of steadiness of prana and of concentration. You become conscious of the place of retention.

Chandra Bhedana Pranayama

Keep the spinal erect and sit in habitual posture. With the thumb of the right hand. press the right nostril and through the left nostril (Chandranadi) inhale while making sound. Retain the breath contained in throat, lungs and stomach. After as much retention as possible, exhale through right nostril slowly and repeat it for as many times as you like.

Benefits:-It reduces the bile and removes the excess heat of the body. You do not feel tired and belching is stopped. The benefits of this Pranayama are quite opposite to those from Suryabhedi. Therefore, a person of the nature of bile should practice it in summer. If the left nostril due to cold or catarrh be closed, then lie on your right side and make the left nostril work and then start practice. You will learn how to know whether the right or left nostril is working.

Urdhwa Mukha Bhastrika Pranayama

Sit in Vajrasana quite erect and place your palms on the knees, just raise the mouth and fix the gaze on the sky. Then through both nostrils exhale and inhale with force. The period of exhaling and inhaling should be gradually increased. In this manner, exhale and inhale ten to twelve times and then retain the breath in the space from the throat to the stomach. Make Jalundhara Bandha and let it continue as long as possible. Then open the Jalundhara Bandha and exhale quickly through both the nostrils. The whole process should be repeated as many times as possible.

Benefits:-The digestion becomes strong and health improves. The strength of the breath improves and also the heat of the body. It removes the feeling of cold and, therefore, It is particularly advisable to do it in winter. Other benefits are like those derived from Bhastrika. Let your food be as oily as is necessary to prevent dryness in the body.

Shanmukhi Rechaka Pranayama

Sit in Swastika Asana. Press the right nostril and throw out the air contained I the space from the end of spinal cord to the stomach. Now, close the ears with thumbs, eyes with the index fingers, nostril with the middle fingers, lips with the fourth and the fifth fingers and make the Jalundhara Bandha and hold out the breath as long as possible and concentrate in the middle of the eye and wish to inhale, then the middle finger of your left hand and inhale slowly, and then without any retention exhale quickly and retain the breath out. Repeat this from left to right and vice versa.

Benefits:-This gives real insight and the spiritual light appears. The mind is quietened and becomes steady.

Hridya Stambha Pranayama

Sit in Swastika Asana and keep the end of the spinal cord, the chest and neck erect in one straight line. Then press the right nostril with the index finger and inhale through the left nostril and fill in the lungs. Then retain in the breath and try to steady the heart with the pressure of the breath. This will be possible if so much air is taken in that the chest is filled up like a leather bag and presses the heart. Then, mentally, increase this pressure and try to stop the function of the heart. See that breath does not travel from the throat upwards to the brain ( Brhma- Randhra). Otherwise, you will swoon. Be careful and keep the breath confined in the lungs. This practice will decrease the beats of the heart and finally you will see that the movement is not felt at all. If during the practice you feel like swooning, throw out the air at once. However, if through lack of proper care, you fall into a swoon, then the instruction sitting nearby should rub the ears and sprinkle cold water on the face. If even then swoon persists, then the aspirant must be slapped gently and told to be careful in a loud voice. Thus the swoon will end Before the swoon comes the eyes become distaorted and the mouth makes some strange and the aspirant repeatedly with it. The aspirant, therefore, should not try to stop the movement of his heart in haste, and should not let the breath go up. However, if it does go up, he should exhale at once through both nostrils and mouth. Undue haste exerts too much pressure on the heart and there is the fear of the heart and the lungs becoming injured. When I began this practice without a Guru, I used to keep a watch before me and increase the duration by five seconds daily. One day I forgot about watch before me. My eyes began to close and the breath shocked me with great force. I felt as if I had risen from the earth, but how much I rose I did not know, then I fell down . I was lying unconscious all alone in my cottage. When I awoke, I found that there was bleeding from a wound in my head. I am, therefore of the opinion that when one practice this Pranayama, there must be somebody by his side, so that, If necessary, proper care may be taken. By long practice I was able to stop breathing of my heart, but again I repeated the mistake and I fell down by the pressure of breath which had been retained too long. When I regained consciousness I found that I had been is swoon for three and a half hours. Those who practice under me are looked after by me as soon as they becomes unconscious. Only a strong Yogi can practice this Pranayama.

Benefits:-If it is carefully done, one gets the experience of voidness, of trance, but knowledge therein is absolutely absent; gets vigour and comes under control. The circulation stops for a moment because the breath is steadied. At that time, the chest becomes hard and the face red as if the blood would ooze out. It promotes appetite, purifies the blood and steadies the mind. Aspirants are warned that they should not make haste in the practice of this Pranayama but should proceed slowly and gradually. Their food must be restricted. Every fourth day the retention may be increased by two seconds, Then it will come under control

Yantra Gamana Pranayama

Sit in some habitual posture, and with the middle and fourth fingers of your right hand press the left nostril. The remaining three fingers should be turned back. Raise the elbow in line with the shoulder. Now, through the right nostril exhale quickly making a sound like that of a railway locomotive. While exhaling make it long and push out and then make it slowler and slowler. This will become easily intelligible under the guidance of a teacher. This must be done through the left and right nostrils alternately.

Benefits:-The chest and the lungs become strong. The digestive power increases, the blood is purified and the body becomes strong, control of the sense organs and mind is acquired. The phlegm of the lungs is thrown out.

Vama Rachaka Pranayama

Sit in Sukha Asana, exhale through the left nostril, contract your stomach and do Uddiyana ; raise your left side intestines and do nauli. The intestines should stand like a rod and should not move at all. After retaining the breath outside for some time, relax. Practise it repeatedly. This process consists of only exhaling and retaining.

Benefits:-It reduces the belly and purifies the intestines.

Dakshina Rechaka Pranayama

This is the opposite of 33. Sit in Sukha Asana. Press the left nostril, exhale through the right one. Throw out the inner air as if you are vomiting. Then, do Uddiyana and raise the right side intestines and put them in the form of a rod. Retain the breath out as long as you can and then repeat the process

Benefits:-As of No. 33. In addition it relieves constipation.

Mukha Prasarana  Puraka Kumbhaka Pranayama

Sit in habitual posture and inhale through your left nostril so that from the end of the spinal cord to the throat the whole space is filled with breath completely. Then, do Jalundhra Bandha so that no air passes out. Now open the mouth but continue to retain the breath and in this manner carry on retention or Kumbhaka. When you feel uneasy, close the moth and inhale very slowly through the right nostril. This process should be repeated several times.

Benefits:-This benefits the lungs, throat and the brain. The disorders caused by phlegm in these parts are removed and inhaling and exhaling both become easy. The blood is purified and the veins becomes cleansed and strengthened.

Kantha Vata Udara Puraka Pranayama

Sit in Siddha Asana and place both palms on the knee. From the throat and closed mouth produce sound and also breath and drink the breath and gulp it down in the stomach. Though the nostrils are open the breath is not inhaled through them. It is drawn into the mouth and throat and drunk repeatedly. This process ia done repeatedly. It may begin with fifteen to twenty rounds and may be daily increased by four or five rounds. After a few days’ practice, the stomach could be filled with air. When you have practiced it for half an hour the stomach could be filled with the breath like a leather bag full of water, or the stomach if distended due to flatulence. To come back to normal state you have to practice the peak of posture for some minutes and after that you can do Shirsha Asana or Sarvanga Asana. This must be done several times. Then, the air filling the stomach will pass out through the anus and after half an hour you will begin to feel normal.

Benefits:-It removes hunger and thirst and enables one to sit in Conscious Samadhi after fasting for serveral days. The other benefits are like those of the other posture. I practiced it when I was young. I did not sit in Samadhi but I fasted for four days. When my mouth was dry, I used to gargle with water. I did not feel hungry. It was by this process that Yogis of yore sat in Samadhi for long periods without food. This practice does not allow your mind to wander about and increases the span of life.

Pranava Dhwanyatmaka Pranayama

Sit in Kamala Asana or in any habitual pose. Then, inhale and take the breath down to the end of the spinal cord. Now, open your lips and producing a sweet and humming sound, exhale slowly and continuously. Immerse yourself into the sound and close your eyes. In this sound, jap or recitation of Om should take one minute to pronounce. Of this, forty seconds should be devoted to ‘O’ and twenty seconds to ‘M’. This duration should be gradually increased

Benefits:-The greatest benefits is that are lost in this sound for hours together and forget every thing about the word I witnessed Swami Shantanandji of Rishikesh in such blissful state sitting on the bank of the Ganges for several hours. While he was producing this sound, I heard the tune for several minutes during one Kumbhaka or retention. This sage had boundless faith in the recitation of Om. I saw him ofter walking about on the bank of the Ganges towards Virbhadra, Observing complete silence.

It makes the breath long and subtle. It quietens the mind and steadies the intellect. It promotes faith in and love of God and draws the mind away from the objects of senses. One gets lost in the recitation of Om. Voice becomes sweet. Concentration becomes fixed and span of life increases. By constant practice of this Pranayama the sound of Om continues to ring all the time in your ears and you hear also the sound of bells, conches, music or even thunder. Immersed in this delight, the mind enters into Samadhi.

Sarva Dwara Baddha Pranayama

Sit in Padma Asana, inhale through both nostrils and fill the space from the end of the spinal cord to the throat with vital breath and then retain the sir in, while closing the ears with the thumbs, eyes with the index fingers, the nostrils with the middle fingers and the lips with fourth and fifth fingers. Fix your gaze in the middle of the eye-brows. Retain the breath as long as you can. Remove the fingers from the nostrils and exhale. Increase the practice gradually every day.

Benefits:- A light appears in the middle of the eye-brows and at the time of retention you see variegated flames rising in the middle of the brows. This Divine flame is very helpful in leading you to the knowledge of the subtle organs and elements in the astral and the casual bodies. The appearance of this flame steadies the faith of the aspirant in Yoga. The mind ceases to be fickle and the gate of Brahma-Randhra is thrown open.

Kapala Bhati Pranayama

This practice is described also in the chapter on Shat-Karma and Mudra. From the point of view of Pranayama, there are two methods:

First:- Sit in Siddha Asana and exhale and inhale quickly through your nostrils as if a smith’s bellows were functioning. This method is responsible for its name as Kapala Bhati.

Benefits:- It cures disorders caused by phlegm.

Second:- Inhale through the left nostril and exhale slowly through the right or inhale through the right and exhale through the left nostril, and go on increasing the rounds.

Benefits: It purifies the lungs and removes phlegm. It promotes health and increases vigour, and also makes the breath long and subtle.

Mukha Puraka Kumbhaka Pranayama

Sit in Kamala Asana and inhale through the right nostril only as far as the heart in a manner that the cheeks, throat and chest get completely filled; then close both the nostrils and retain the breath in as long as you can and after that, exhale slowly through the left nostril. Repeat and increases the repetitions day by day.

Benefits:- It strengthens the secondary breath (Upa-Prana) named Naga, Kurma, Krikala, Devadatta and Dhananjaya. It removes the defects and strengthens the nerves of the throat. The removal of phlegm makes the teeth and molars firm. It also subdues the phlegm of head, chest, neck and eyes. The organs, mind and breath come under control.

Eka Anga Stambha Pranayama

Either stand erect or lie down and inhale through one of the nostrils and try to take breath to the neck, arms, hands, stomach and feet and imagine that all your limbs are getting strong and powerful. Gradually, go on inhaling till a particular limb becomes so stiff that it cannot be bent. Go on exercising till even two or three persons combined are unable to bend it Experience shows that it is possible that even several persons combined cannot bend the arms and legs provided perfection has achieved in this practice.

Benefits:-It is clear that the various limbs will become well formed and strong. The control of breath gives the power of enduring pairs of opposites. The organs and the mind are subjected to one’s will which enables him to stop bullocks, horses and even cars. The body becomes brilliant, lustrous and agile.

Sarvanga Stambha Pranayama

Sit in Padma Asana or lie down in Shava Asana and through both nostrils inhale so that from head to the toes no space remains empty. Then, retain and by your will make your limbs so stiff that if your body is raised and rested only on the head or the legs, then the arms and the legs remain as they were, even if no support is given to the trunk. If the legs are raised, the body should remain straight up on the head. Similarly, if the head is raised the body should remain erect on the legs without bending from neck or waist. In other words, no limb should bend at its joint. It takes a long time to acquire perfection in this practice.

Benefits:-The perfect control of the breath and the body enables one to float like a piece of wood on the surface of a tank, river or sea and there is no fear of drowning. The Pranayama Nos. 41 and 42 give unusual strength but they can be practiced only by a man of strong will.

Vayaviya Kumbhaka Pranayama

Sit in Padma Asana with your neck and back erect. Place your palms on your knees and fix your gaze in the middle of the eye brows. Now, exhale and inhale through both nostrils twenty five  times. Then, exhale completely and make Uddiyana, Jalundhara and Mula Bandhas and hold out the breath as long as you can. When you feel uneasy, exhale, as though vomiting, number according to your capacity.

Benefits:-The aggravated wind and phlegm settle down. The weight is reduced and the body becomes slim and strong, and youth is regained. Chronic cold is cured, the phlegm stricking in the throat, lungs and nose is removed and the aspirant obtains the power of moving the breath from the end or the spinal cord upto the head (Brahama-Randhra) which helps in the awakening of Kundalini.

Sukshma Shwasa Prashwasa Pranayama

Sit erect in Sukha Asana and place a stool at a distance of about a foot in front of you and put a small tuft of cotton on it. Exhale and see at what distance the cotton is moved by it Maintain this distance for five to seven days and do not exhale with greater force. Then bring the cotton two inches near and exhale and see if it moves, but is not blown away. Practise on till you reach the stage that the cotton does not move at all, even when it is quite close to the nostrils. During the period of the practice take light food and concentrate on the length, subtleness and lightness of exhaling and inhaling. Your mind should not wander away from Desha, kala and Sankhya. The purpose of this Pranayama is to make breathing extremely slow, light and subtle.

Benefits:- The movement of the breath becomes so light that its presence is not felt and helps in gaining steadiness. The control of the breath steadies the meditation.

Prana Apana Samyukta Pranayama

Sit in Siddha Asana. Inhale through both nostrils and fill the breath in the space down to the navel. Then make Jalundhara Bandha and retain the breath in. Now raise the Apana Vayu from the end of the spinal cord to the navel, mix it up with the breath, and contract the anus so that it makes Mula Bandha . While mixing up the Prana and Apana , make Uddiyana Bandha. The mixing of the Prana and Apana causes brilliance and gives lustre to the body. Try to balance movement of the Prana and Apana. After this, make an effort for retention and then exhale. Increase this practice daily.

Benefits:-The balance of Prana and Apana gives rise to the brilliance of the body. The breath rises up and Kundalini awakes. This is experienced in the fullness of time.

Bahya Abhyanatara Kumbhaka or Sahita Kumbhaka Pranayama

Sit in Swastika Asana. Close your right nostril. Inhale through your left nostril slowly and fill the air down upto lower end of your spinal cord, that is Muladhara. Retain the breath and make Jalundhara and Mula Bandhas. Keep the breath in, as long as possible. Now, exhale through the right nostril and retain the breath out as long as possible. Inhale through the left nostril and make Kumbhaka and then exhale through the right nostril. While retaining the breath in and out make Jalundhara and Mula Bandhas. Practise these Kumbhakas (retentions) by turns.

Benefits:-The power of inhaling, exhaling and retaining is increased. The aspirant becomes becomes long-lived. The benefits which accrue from other Pranayamas do from this also.

Nadi Awarodha Pranayama

Sit in Padma Asana, close the right nostril and inhale through the left one and fill the whole space down to the end of the spinal cord. Close your fists and place them on your knees. Inhale and take the breath towards the chest and from there move it to the right arm with your will power. Continue this effort till the arm bulges out and pulse begins to stop. Then, inhale and try to stop the pulse completely, and when it stops completely, inhale and retain several times for short periods and send the breath to the arm. When it is completely filled, the circulation stops and eventually the beating also stops. By practicing it for some time one understands the method of concentrating the breath on the arm. This can be done in the standing posture. For demonstration, the breath is first filled in the arm and the rest of the body remains as usual. It can so happen that the circulation stops so much that the arm becomes black and blue in appearance.

Benefits:-The breath comes so much under control that in can be concentrated in any part of the body which becomes so strong that it can perform extraordinary acts and does not get tired. You can astound an audience by lifting heavy weights and doing other acts of Herculean strength. The other benefits are the same as those which accrue from the Eka Anga Stambha. Similar practice can be done on the other arm as well.

Sapta Vyahriti Pranayama

Sit in Vira Asana. Inhale through both nostrils reciting Sapta Vyahritiees mentally once. Now, retain the air in and repeat the Sapta Vyahritis four times. Exhale while reciting them twice. You will thus recite the Sapta Vyahritis mentally seven times. Follow this process and go on increasing the mentalrecitation. This Sapta Vyahritis are :- Om Bhuh, Om Bhuwah, Om Swah, Om Mahah, Om Jamah, Om Tapah, Om Satyam.

Benefits:- Wavering of the mind stops and it merges itself in Dharana (concentration of mind on one point), Dhyana (contemplation) and Samadhi (Super-consciousness). The mind begins to stay at a point which gradually results in Samadhi (Super-consciousness). It is very useful in concebtration of mind and intellect.

Urasthala Shuddhi Pranayama

Sit in Padma Asana. Inhale through both nostrils. Close your right nostril and exhale strongly through the left nostril. Inhale again through both nostrils and exhale through the right nostril strongly. Go on exhaling through the nostrils by turn.

Benefits:-The phlegm, thickly accumulated in nose, throat, and lungs liquefies and passes out, and the upper parts of the body, therefore, are cleansed and become strong and healthy. The passages of Ida, Pingala and Sushumna are cleansed and opened The spiritual light appears, peace pervade the whole body. The mind concentrates. The intellect is at peace and the sense organs are at a standstill.

Shakti Prayoga Pranayama

In this Pranayama, while inhaling slowly the slowly the Sahita Kumbhaka or Kewala Kumbhaka are employed. Let an aspirant or a group of aspirants sit in front of the practitioner who should sit on a raised seat or platform. He should sit in Siddha Asana and keep the fingers straight. Bend the right arm at the elbow and raise it about three inches above your head, keeping it in front of the aspirants. Inhale a little and retain it. Then, with feelings of charity and compassion, practice Trataka with the intention of dominating the feelings of the aspirants. With your breath, mind and intellect, concentrate the feelings of imparting power and with the half raised hand make an effort to disseminate your power as if your feelings are being showered on the bodies, organs, breath, mind and intellect of the aspirants, their external actions are being stopped, and according to their individual capacity they are being impelled to feel internal experience. The effect of the power employed will appear from the fact that their bodily movements will stop, Inhaling and exhaling will become slow and long, and thus balanced. The sense organs will stop functioning through the eyes. The intellect will feel the urge of your determination and will then command the mind to acquire internal knowledge. Thus the mind will gradually experience that it is acquiring internal knowledge. Thus the mind will gradually experience that it is acquiring internal knowledge.

1. The Yogi has to make only this much endeavor in the first Pranayama.

2. The second step is to turn the thumb and fingers of the right hand which is already raised and to move the mind and intellect along with organs of senses with all your determination towards the Brhma-Randhra and make them feel the light and action. Therein, impelled by your determination, these organs become busy in perceiving knowledge.

3. In the third Pranayama the astral body thus engaged should be forced to keep steady where it is now engaged, and to make It see as you see and feel. You have to use your hand repeatedly to keep the mind steady.

4. During the fourth Kumbhaka, by means of Trataka, keep the aspirants under you control as if they were the beads of a rosary. If your aspirant is far away, then the power is employed on him, keeping in mind the direction and region where he is staying.

The Shakti Prayoga Pranayama is employed also for curing certain ailments. For the treatment of severe pain and fatal diseases, stand up, inhale and retain the breath. With fingers straight either of both hands or only of the right hand, touch the body or only the affected part and after every touch shake off the hand with your strong will to make the patient feel “I am being cured, my disease is going off”. Your feeling also must be similar. With your entire will-power throw off the disease either in a certain direction or up at sky, and receive health from the sky and let it go into the patient. During this time inhale and retain breath repeatedly. This will strengthen your will power. Om occasions it has been seen that the disease leaves the person and grips another and does not go towards the sky. Sometime this practice, when employed very affectionately, results in the attack being transferred to the practitioner himself, who has to suffer. Different diseases have different shapes and forms which have been seen while they leave the patient. This enables us to watch which way the disease is going. When the patient is feeling severe pain, effort must be made to divert his mind. Treatment must always be employed with breath full, otherwise the ailment affects the practitioner himself. While you are retaining breath the disease does not get any chance of entering your body along with your inhaling and thus it is unable to affect you.

It has been experienced that greater success is obtained in treatment if it is done with chest full than without a Kumbhaka. Mental healing without pranayama is feeble. If your target is the Brahma-Randhra of a patient, then inhale and retain the breath in your brain and then direct your power. If your target is his heart, then retain breath in your heart. This method affects the same part of the patient’s body from which you are throwing you’re your suggestion as yours.

This practice is a double-edged sword. This can be employed for other purposes as well. You can disturb or distract, according to your will, the intellect of an individual. You can make him forget certain things or engage him in certain actions and cure distraction as well.

Kapalarandhrashodhana Pranayama

Sit in the habitual posture with neck and back erect. Place the palms on the knees and fix the gaze on the ground on a point at a distance of about five feet. Inhale and exhale with both the nostrils, like the blacksmith’s bellows, 20-25 times. Finally, exhale forcefully with both the nostrils and then inhale immediately to retain the breath in. Apply Jalundhara Bandha during retention in. When you begin to feel uncomfortable, release Jalundhara Bandha and exhale with both the nostrils. This makes one pranayama.

Practise at least three but not than five Pranayamas.

This Pranayama is also called “Vatakramakapalabhati Pranayama”.

Benefits:-This Pranayama not only cures cerebral disorders but also clears the lungs of carbon dioxide which accumulates at the bottom because in our normal breathing we utilize only the upper lungs. Because of forceful exhalation, we get rid of the harmful bacteria and germs.

Nadasravana Pranayama

Sit in Swastika, Siddha, Lotus or any other accustomed posture with straight back. Inhale forcefully through the left nostril. Close the ears with the thumbs of the respective. Place the remaining fingers on the forehead and hold the breath as long as it is comfortable. During retention of breath try to listen to the inner sound and concentrate the mind on it. In the beginning of the practice, there should be at least three but not more than five retentions.

Benefits:- This Pranayama should be practiced daily because it helps in listening to the inner sounds, concentrating the mind and making the Prana subtle.

Pranastambha Pranayama

Sit in Swastika, Siddha, Lotus or any other accustomed posture. Place the palms firmly on the knees. Exhale forcefully through both the nostrils. Retain the breath out with Uddiyana Bandha. When feeling uncomfortable, take a deep breath through both the nostrils. Retain the breath in with Jalundhara Bandha as long as possible. Then exhale forcefully through both the nostrils and hold the breath out with Uddiyana Bandha. Breathe in normally when feeling uncomfortable. This makes one Pranayama.

Start with three Pranayamas and increases upto five as you progress.

Benefits:- It increases the capacity of the lungs and duration of inhalation and exhalation, strengthens prana and heart, cures the diseases of lungs and clears the clogging of alveoli.

Vayudharanakumbhaka Pranayama

Sit in any accustomed posture with neck erect. Inhale gradually through the left nostril. Let the breath occupy the space between navel and throat. Retain in. Exhale through the right nostril. Inhale again through the right nostril and retain. Exhale through the left nostril.

In the beginning the retention should be according to one’s capacity. Then the duraction should be increased by five seconds and the same must be practiced for a week or ten days. Then again increases the duraction by another five seconds and so on until the retention or so and then again try to increase the duration by steps until it reaches upto 3-5 mintus. One must however, be cautions in attemting to increase the duraction, otherwise the Prana goes to the brain and one faints.

Benefits:-Makes for expansion of chest and lung capacity; strengthens Prana ; one attains peace of mind while its modifications are restricted; stops palpitation of heart; lungs becomes strong. One develops strength to weigh heavy stones on the chest.

Chakrabhedana or Subtle Pranayama

Sit in the accustomed posture. Place the Palms on the knees or lock the fingers in the lap. Start inhaling slowly through both the nostrils and first fill the breath upto Vishuddha Chakra at the throat. Then by internal effort take it from the throat centre to the heart centre or Anahat Chakra. From there take it to Manipura Chakra by concentration. Thence to Swadhisthana and Muladhara. Practise internal retention according to one’s capacity. Then start exhaling through both the nostril, first from the Muladhara then Swadhisthana and so on until finally from the Ajna Chakra and exhale completely. This makes one Pranayama.

Practise it for 5-10 times. If desired, it may be practiced for more than ten times.

Benefits:-This Pranayama is helpful especially in meditation. During meditation, if the mind is restless and uncontrollable, practice this Pranayama. It will tranquillise the mind and concentration will become natural.

Shitakarsana Pranayama

Form a circle of the lips as if whistling and draw the breath in fully. Retain in according to capacity after which exhale through both the nostrils.

Practise it 5-7 times in this order.

Benefits:- This Pranayama helps in controlling the flow of bile ; perspiration dries up quickly and the exhaustion of the Asana practice is relieved.

Shitadharaka Pranayama

Sit in the accustomed posture and pull sides of the lips with thumbs and index fingers of both the hands. Inhale ir through lips and teeth gradually and exhale through the nostrils.

Practise it 5-7 times in the order.

Benefits:-Dissipates heat of the body; mind becomes quiet; makes for the expansion of the lungs and prevents their dryness.

Kshudhastambhana Pranayama

Sit in meditation posture with neck erect. Place the palms on the respective knees. Slightly open the lips and draw the air in the mouth. Take the air from the mouth to the lungs by swallowing it. Again draw in the air as before and swallow it. Repeat the process 15-20 times. This makes for heaviness in the stomach one does not feel hungry. The air will remain there so long as it is not discharged by practicing Asanas like Shoulder-stand or Peacock or by belching or release of wind through anus. The air has to be discharged by any one of these methods.

Benefits:-Helps in keeping away hunger for some time ; one does not feel the pangs of it. Yogis of yore, living in the caves, used to resort to this Pranayama when they could not get their food. The benefit accrues only after one masters the Pranayama well.

It is said child Dhruva used to live on the leaves of trees for some time during his practice of austerity. After that he lived only on water and was engrossed in his mortifications. Only when he gave up water even and lived only on air that God appeared before him in person.

Tough this appears somewhat difficult to believe, it is not merely a cock-and story There appears to be an element of truth in it. One must experience it oneself.

Kapolakumbhaka Pranayama

Sit in accustomed posture. Inhale forcefully through the right nostril. Close both the nostrils with thumbs and join the fingers on the forehead. Then inhaled breath be brought into the mouth and distend the cheeks as much as possible. Keep Jalundhara Bandha during internal retention. When feeling uncomfortable, exhale through the right nostril.

Repeat with the left nostril.

Practise twice on each of the nostril with Kumbhaka.

Benefits:-Eliminates wrinkles of cheeks ; face becomes radiant Those having unhealthy teeth also derive much benefit.

Vedic Pranayama

Sit in your meditation posture with neck erect. Close the right mnostril with the thumb of the right hand and inhale through the left nostril. While inhaling recite the following Mantra mentally once :-

OM BHUH OM BHUVAH OM SVAHA OM MAHAH OM JANAH OM TAPAH OM SATYAM

OM TAT SAVITUR BHARGO DEVASYA DHEEMAHI DHIYO YO NAH PRACHODAYAT.

OM APO JYOTI RASO AMRITAM BRAHMA BHUR BHUVAH SVAROM.

The inhalation should be do regulated that when recitation ends full breath has been taken in. Now close the left nostril with the ring and little fingers of the right hand. The retention of the breath should be held until the above mantra is recited thrice. After retention remove the thumb and exhale through the right nostril slowly. The exhalation should be so regulated that it ends with the completion of recitation of the above Mantra twice.

Remember to concentrate, during inhalation, on black colour at the navel centre, i.e., the black colour of the sky full of rain-filled clouds. During retention, concentrate on the radiance of million suns, at the heart centre. During exhalation meditate on the white flame at the Ajna Chakra. These three lights, in fact, are the symbols of three Gunas, viz., satva rajas and tamas. The very purpose of this Pranayama is to stabilize one’s soul in a state that transcends all the three Gunas. It should, therefore, be diligently practiced.

Benefits:-By the practice of this Pranayama the affections, morifications, sins as well as the effect of the three Gunas are attenuated. The covering of ignorance is lifted and the light of knowledge shines. It has said in the Vedas : “When the aspirant masters the art of Pranayama his mind and senses are fully controlled by him.”

Vayu Puraka Pranayama

Sit erect in comfortable posture. Close the right nostril with the right hand thumb and inhale deeply. Retain breath as long as possible, concentrating on the lotus of the heart, trying to feel that your heart lungs and arteries are becoming strong and vigorous. Finally exhale through the left nostril.

Do it on the nostril.

Repeat the exercise eight times.

Benefits:-The pranayama restores balance between heart and cold as the breathing takes place with both the nostril-equally. Cures disorders of heart and respiration. Profficient yogis can overcome the effects of their good as well as bad deeds earned in earlier lives by practicing this Pranayama.

Vama-dakshina Viloma Pranayama

Close the left nostril with the right hand index and middle fingers. Breathe ten times vigorously through the right nostril ending with retaining the breath out. Hold the breath out as long as possible. Inhale through the right nostril and retain the breath into your capacity. While retaining, concentrate on the bright light emanating from the Brahamarandhra.

Repeat it with the other nostril.

The exercise may be repeated a few times in the cold weather but the repetition should not exceed four times in the warm weather.

Benefits:- Cures ailments of nose. It is particularly useful in cases of liver inflammation and disorders of bile. It has benefical effect on asthma and cough. Tones up lungs and guards against lungs cancer.

Rasanada Pranayama

Prepratory to this Pranayama, the tongue should be stretched as in Khechari Mudra. Only after perfection in that Mudra, Should this pranayama be commenced.

Sit erect in this usual posture. Exhale through both the nostrils; inhale to capacity, again through both the nostrils and retain the breath in, placing the tongue as in Khechari Mudra with Jalandhara Bandha i.e. the throat lock.

In this state, one begins to experience a unique pleasure in which mind is quickly absorbed After retaining the breath in as long as possible. Feeling incomfort disengage Khechari Mudra and Jalandhara Bandha and exhale through both the nostrils.

This pranayama can be practiced upto eight times.

Benefits:- Cures disorders on the three humours, body becomes radiant. Mind leans towards Yoga and spiritual practice One experiences peace and bliss : Helps in medition.

Antargamana Kumbhaka Pranayama

Sit erect in the Padma, Siddha or Swastika Posture. Inhale forcefully through both the nostrils and retain the breath in with Jalandhara Bandha. Place the palms on the knees, fingers pointing backwards. During retention, concentrate on the Manipura chakra (Navel Plexus) and try to feel that red light emanating from this chakra permeates through out the body.

Finally release Jalandhara Bandha and exhale through both the nostrils.

Repeat at least eight times.

Benefits:-Awakens Manipura Chakra and improves digestion. The body becomes radiant. Sins are destroyed. This Pranayama-

Turns accumulated sins of several births to mashes.

As the wild fire burns piles of cotton to ashes.

Having heaps of vices totally absolved.

A Yogi’s virtues are also dissolved.

Trimtrika Kumbhaka Pranayama

Sit in the usual Posture. Inhale through the left nostril reciting mentally ‘Om’ twenty times. Exhale and retain the breath out for 3 to 4 seconds. Again, inhale through the left nostril reciting ‘Om’ 10 times while inhaling, 30 times while retaining an and 20 times while exhaling with mental recitation of ‘Om’.

Repeat with the right nostril as before mentally reciting ‘Om’ 10 times while inhaling, 30 times while retaining in and 20 times while exhaling.

Repeat eight times to complete the exercise.

Benefits:- Mind attains tranquility and concentration becomes easy. Purifies the nadis. Cures heart diseases. One progresses on the path of Yoga. In a short period, the yogi becomes wise if dedicates himself to the practice of this pranayama. Yogi-s and Muni-s, therefore, should practice this pranayama.

Urdhva-mukha Pranastambhana Pranayama

Sit erect in Sukhasana. Exhale and inhale forcefully ten times through both the nostrils, ending with full inhalation and retaining the breath in. During retention, hold the head raised. Finally, exhale through both the nostrils.

Practise it four times.

During retention of breath on should be cautions in not holding the breath too long. Since there is no Jalandhara Bandha, if the breath is held beyond one’s capacity, prana may force itself into the brain region, possibly causing swooning.

Benefits:- Cures the feeling of heaviness and fatigue  of brain. The nerves of the brain function more efficiently. Respiratory troubles and deafness are cured.

This pranayama should be practiced sparingly during the hot season because it produces heat in the brain region.

Shakti Udbodhana Pranayama

Sit erect in the usual posture. Exhale through both the nostrils and perform Uddiyana Bandha with retention of the breatthout and Mula Bandha as well.

Now completes one pranayama. Repeat it eight times.

Benefits:-Regular practice of this Pranayama helps in awakening Kundalini and the upward mobility of prana in the Sushumna Muladhara Chakra awakens and prana which begins to flow in Sushumna produces light. Yoga Sandhana progresses smoothly.

Pranava-japa Pranayama

Worship God by reciting. His foremost name ‘Om’.

Sit erect in the convenient posture while reciting ‘O’ mentally, inhale through both the nostrils and take the breath upto navel. Reciting ‘M’ without retaining the breath, raise it from navel to head and exhale through both the nostrils. There is no retention of breath in this pranayama.

When practiced especially as a yogic sadhana, it may be repeated 10 to 20 times. It is, however, also possible to practice it practically all the time, repeating the sacred word ‘Om’ in which case mind becomes Sattvic and gravitates towards god. Pranava (Omkar) is the mantra by which god can be realized.

Benefits:-Regular practice of this pranayama makes the mind sattvic and one-pointed.

Pranadharana Pranayama

Sit erect in accustomed posture. Inhale through left nostril forcefully, retaining the breath in. During the retention concentrate on the white light in the Brahma Randhra.  After retaining in the breath as long as possible, exahale through both nostrils.

Please note that inhalation should be through left nostril and exhalation through both.

During retention hold the breath in the lower region and not around heart because retention of breath in the heart region sometimes causes pain.

Benefits:-Mind concentrates easily and quickly. During meditation light appears. Mind loses its fickleness. This pranayama is particularly helpful in meditation.

Shakti Presana Pranayama

This pranayama had been practiced by the ancient Rishis and Seers well-versed in occult tradition. Even today, it is practiced by a few experts. The practice of this pranayama is not only helpful to a few individuals but also to the society at large. The evil effects are felt only when it is practiced as a black magic. It should, therefore, be practiced only for the benefits of others.

There are four stages of this pranayama

First Stage:- Sit erect in the usual posture either placing your palms on the respective knees or locking fingers. Mind should be prevented from wandering astray and made one-pointed. Eyes may be closed or kept open as may be convenient. Breathing should be slow and rhythmical. Inhalation and exhalation must be of the same duration.

Practise it for ten to fifteen minutes.

Second stage:- Hold the left hand with the right, placing the middle finger on the pulse. Slowly inhale through both the nostrils, retain the breath in, gradually exhale through both the nostrils.

In the beginning, it should be sufficient to retain the breath for the count of ten beats. However, with the maturing of practice, the count of pulse can be increased to forty or even more. Maturing of retention upto 40/50 beats is necessary before this pranayama can be practiced for beneficial purposes. When matured to this extent, it becomes unnecessary to hold the pulse and counting. One can easily estimate duration.

Third Stage:- Inhale through both the nostrils while retaining in the breath, try to feel that prana is entering through breath touching, awakening and exciting the vital sheath (Pranayama Kosha) which is becoming effulgent and its rays are spreading in the whole body. Then, establish the individual mind in the Cosmic Mind and develop strong will-power. Try to feel that you are the centre of Infinite power.

While thus experiencing, releases the retention through both the nostrils.

Practise it for ten times.

When the practice is perfected after some time, mind and the pranayama acquire great strength and it becomes possible to use it for experimenting.

Fourth Stage:- In the actual experiment of this pranayama for the benefits of others, there is no retention in of the breath, only the slow inhalation exhalation are done with even speed.

In the process of actual experiment it is necessary, first to establish mental contact with the person concerned and produce in your mind the complete image of him.

Take for instance, the case of a diseased person, who is to be cured. Imagine that you have established, by means of a radiant light, contact with him. While breathing slowly, without retention, send the thought waves to the diseased person telling him that from this moments, he is one the path of recovery, that you have drawn out from him the fatal disease, that you have filled him with health and immortality, etc.

The experiment is to be continued only till diseased person is cured.

If a disciple or a younger relative is to be freed from any addiction, while breathing as described above, send thought waves to the addict that he must cast off his addiction. Now; that he is becoming mentally whole and that he must dedicate himself to his true duties and vocation.

If a devotee or a disciple has strayed form his path and needs to be helped send through waves as described above, telling him that from now onward his mind has been peaceful, that this mind will not stray away any more and that he is now on the right path, that by tresding the path of truth, he will enjoy peace and bliss, that you have opened for him the gates of the spiritual path.

The more prospitious time for this pranayama is the early morning hours of two O’ clock or there about, the reason being that at this hour of the day nature is tranquil and the person to be experimented upon is usually in sleep when he is more receptive. However, one should not lose sight of the place, time and the person to be experimented upon.

This pranayama produces great benefits for the individuals as well as the society.

We have described 70 types of pranayama, hoping that sadhakas (Practitioners) will derive much benefit.

                                                                CHAPTER V

                                                            Shat-Karmas

Yogi Gherand says that Asanas or posture gives steadiness, and Pratyahara imparts patience. Scientific breathing gives lightness, and meditation enables us to realize the self. Samadhi (super-consciousness) gives non-attachment and finally salvation. Similarly, the Shat-Karmas purify an individual and the Mudras make him steadfast. Thus the Shat-Karmas and Mudras are very helpful in practicing Yoga.

The Shat-Karmas are enumerated by Gherand as follows:

1. Dhauti.

2. Basti.

3. Neti.

4. Nauli.

5. Trataka.

6. Kapala Bhati.

1. Dhauti Karma

Take a thin and soft cloth like muslin about three inches wide and seven and a half yards long. This is called Dhauti. In winter, soak it in warm water or milk and suger. Sit on your toes, keep the Dhauti in a water pot, open your mouth and put one end of the soaked Dhauti into it, and push it down your throat with your middle and fourth fingers. First drink a little warm water mixed with milk and then try to swallow the Dhauti graduallyby mouthfuls. If there is vomiting and the Dhauti is thrown out, then wait for one or two mintues and again try to swallow it, as before, with the help of warm water. You will succeed  in a day or it may taken even upto four days, but do not make haste or get nervous. Once about three feet of it goes down, then it will slip on more and more daily. In warm water, it does not stick in the throat, but if due to want of proper care it gets entangled and forms a tie, then swallow it down with warm water or vomit it out. Once you get accustomed to it, you will not necessarily require warm water. When you get fully accustomed, then swallow the Dhauti completely and perform Nauli. After that take the Dhauti out. Remember that about a foot and a half of Dhauti should remain outside the mouth. There should be a knot to prevent it form slipping down the throat. In no case should the entire Dhauti be swallowed. If even the Dhauti gets stuck in the throat and you cannot take it out, then drink lukewarm ghee or castor oil. This will help it to slip out. You may use ghee, almond oil or castor oil whichever is readily available. It has been observed that there is very little chance of the Dhauti sticking in. Until you get accustomed, do it daily and then, when necessary. After the Dhauti has been used, wash it with warm water and remove the phlegm thoroughly, dry it and fold it. In order not to be out of touch with the practice, do the Dhauti when the season changes. This will be helpful in Maintenance of health. It should be done early in the morning with an empty stomach.

Benefits:-It cures cough, asthma, spleen troubles, leprosy, cold, disorders of lungs and bad bile. It also removes disorders of the stomach, liver, gall bladder and throat and improves health and digestive power.

Basti Karma

Draw in water through the anus and wash the intestines with Nauli and then throw out the water. This is known as Basti. The method is as follows.

Fill a tub with pure water and sit in it on your toes with your hips in. Then insert in the anus a tube made of bamboo or silver or brass or steel. It must be just as thick as can be easily inserted. Then raise Nauli and contract it so that the required amount of water is drawn in. Now, come out of the tub and turn your Nauli right and left. After this, while turning the Nauli to the left, let out the water through the anus. Remember that the tube must be four or five inches long. At one end its hole should be such as would let the small finger in and the other end should be such that the middle finger can be inserted in. Towards the narrower end and about an inch and a half lower put a ring so that the tube does not go entirely into the anus. Insert the tube from the narrow end, and draw in the water. Fill the tub with water so that you are in it upto the navel. Remember that Dhauti, Basti, Neti, Gajakarni and other practices are done with an empty stomach. If you want to do the practice in a river or a tank there are no insects or leeches and the water is pure and flowing. When you have acquired the practice of drawing in water, then the tube may be dispensed with and the water may be drawn in only with the help of the middle finger. In the advanced stage of this practice, the water can be drawn in without any help whatsoever. Now-a-days an enema is used, which is the best method

Benefits:-It cures dropsy and the diseases arising from the three humours. It removes the disorders of blood, flesh, fat, bones, marrow and semen. It removes the impurities of the sense organs, mind, intellect and heart, making a man feel happy. The Rajoguna and Tamoguna are overcome. It awakens digestive power and balance the humours. It cures flatulence and makes the body handsome. It purifies the intestines and relieves constipation. By its use, stomach troubles do not occur. After it has been practiced for some days, the fat is removed which enables you to perform Nauli and Basti easily. Before sitting in Samadhi the entire water of the intestines should be thrown out. Otherwise it rots and causes diseases. For the removal of aggravated bile, Basti is very useful, but remember that excess is always bad. It causes several kinds of disorders. The Basti practice, therefore, should be done only when necessary.

Neti Karma

Take a piece of muslin cloth, about eighteen inches in length and about a little more than an inch in width. Tear it length-wise about nine inches and twist the two parts like a string. Then melt some pure wax in a cup and soak the twisted part in it. Take it out and smoothen it with your fingers so that no wax remains sticking anywhere on it, because if it does, it is injurious. Now make the end of the twisted part pointed so that it (Neti) may be inserted into the nose easily. Now soak the Neti in a glassful of water. See that the waxed portion does not turn and break. Pressing the waxed part with the fingers, insert it gradually into the nostril, through which the inhaling is going on. If sneezing starts, pull it out and try to insert again. In the beginning insert only two or three inches of it and then leave it. By gradual practice when it reaches the throat, then with the middle and fourth fingers of right hand push it down, and then try to pull it out through the mouth. While pulling it out through the mouth the mouth, the remaining portion of Neti should be pushed in gradually with a thumb and finger of the left hand and the right hand should be used in pulling it out. Practise this with the other nostril also. These practices should not be carried on with haste; otherwise also. These practices should not be carried on with haste; otherwise it will cause not only trouble but also wounds in the nose from which bleeding may take place. When practice is perfect the Neti can be easily pulled in and out as if you are churning curd.

Benefits:-This practice cleanses the forehead, nose and throat and prevents cold and catarrh. It cures headache, improves vision and stops the development of cataract. In fact, it cures all the diseases of the parts above the shoulders.

Trataka Karma

Fixing your eyes and attention on a particular point is called Trataka. Sit in Siddha or any comfortable posture and then make a black point or Om on a wall. From a distance of about a yard, gaze at it fixedly without moving the eyelids. When the eyes begin to water or smarting is caused or they feel pain, then close them and sit quietly. Instead of the black spot you can use a tank of pure and calm water for practicing Trataka. Some people start with the moon, a picture of  a great man or any other thing that they love, like a diamond, pearl, emerald or a lamp, mirror or the sun. But the sun injures the eyes. Do not, therefore, practice Trataka before a brilliant object. While practicing Trataka your eyes and attention should both be fixed on the same point or object. Only then you can achieve success in the Trataka practice. Increase the time gradually and do not let the various ideas in your mind. According to your capacity, you can practice Trataka for hours. It is better if, though the yes are open, no object is before them, as it is in Unmani and Shambhavi Mudras. The attention is focused internally and the eyes are open but there is nothing at which the eyes are gazing. By this sort of Trataka the eye-sight does not suffer, and it does not matter how long you practice it.

Benefits:-By Trataka practice the Shambhavi Mudra is perfected and diseases of the eyes are cured and vision is improved It removes laziness, drowsiness and controls sleep. The vision is so much improved that you can see the stars during the day and people are attracted by the mere glance. The external attention or meditation becomes strong and the mental power increases. The concentration on earthly, watery and fiery objects is also perfected by Trataka. Similarly, you attain success in Shambhavi and Unmani Mudras.  Both in Raja Yoga and Hatha Yoga, you attain quick success by Trataka.

Nauli Karma

Stand with your feet about a foot and a half apart. Bend forward and place your palms on your knees. First exhale and do Uddiyana, then with your will power internal effort and skill draw up the down-going wind and make your intestines stand and try to move them on one side and then to the other. While doing this, it is absolutely necessary to exhale and then to retain out. Without doing this it difficult to move Nauli. The Nauli must be raised up with the help of the external retention and should also be moved. Persons with big bellies cannot practice it, and Basti is not possible till perfection has been achieved in Nauli.

Benefits:- It cures weak digestion and keeps the practitioner happy. It reduces the belly and prevents disorders of the intestines, kidney and stomach. If these ailments ever occur, they do not stay long and the defects of stools, urine, bladder and semen are removed. It invigorates the body and breath. Enlargement of the spleen and liver is prevented. One does not suffer from dropsy.

Kapala Bhati Karma

Sit in your habitual posture inhale through one of the nostrils, and, without retention, exhale through the other nostril. This quick inhaling and exhaling without stop, like that of the bellows of a blacksmith, is called Kapal Bhati. It has two forms but this one is more useful. While exhaling or inhaling through one nostril the other one should be pressed with the thumb and fingers. This instruction has also been given in the chapter on Pranayama.

Benefits:-It cleanses the arteries, reduces fat, improves digestion and bodily strength. It makes you more active and cures all ailments of phlegm. It helps in diverting the breath upwards and in awakening Kundalini. As it consists only of exhaling and inhaling, it helps in concentration and engaging in contemplation.

We have described the Shat-Karmas but there are four more practices which are equally helpful and contribute to better contemplation and meditation.

Brahma Datuna Karma

Take ten or twelve pieces of fine yarn, each seven feet long, and twist them to make a string. Again make it threefold and twist into a string. Thus it will make a string about two feet long and as thick as the little finger. At one end a ring may be formed. This will help in taking out the string from the stomach. Then melt some pure wax in a pot and soak the string in it. Rub with hands and smoothen it. At the other end of the string about half an inch of it should be kept free from the wax so that it goes in without trouble and does not stick. This is known as Brahma Datuna. This Brahma Datuna can be made also of the kernel of the banana tree which is very soft. This should be made fresh every day. The beginning must be made with this. It can also be made of the tender stems of the Banian tree or of the Babool tree as well. But if it is made of yarn, then the trouble of preparing a new one every time will not be necessary. It must be washed daily with cool water.

Method:-First answer the call of nature, then take the Brahama Datuna and soak it in cold water. Then either standing or sitting on your toes try to push the soft end of the Brhma Dutuna gradually down your throat. This will cause vomit and cough. The nose and the eyes will water and phlegm will come out of the throat. Do not get nervous but try to push it down again. When about four inches of it goes in, then gradually in the course of five to seven days you will be able to insert about a foot and a half in and move it slowly round the navel. Now, putting your finger in the ring, pull it out gradually. Then wash off the phlegm and hang it on a peg.

Benefits:-It cures sour belching and cleanses stomach, liver, chest and throat. It promotes digestion and prevents the diseases of phlegm. It also cures eyes diseases and improves vision and prevents cold. Other benefits are like those from the Dhauti Karma. The Brahma Datuna is also known as Danda Dhauti.

Jala Neti

Jala Neti is of various types:-

Fill with water a conch shell with open mouth or a lota (Water pot) or Kamandal (a Sadhu’s water pot). The water should be lukewarm during winter during and cool in summer. Throw back your head a little and pour water in one of your nostrils form the water pot. Keep your mouth open as you pour water into nostril. It will come out by itself from your mouth. Go on pouring water frpom the water pot into your nostril and it will automatically come out of your mouth. Do this alternatively through each nostril. By practice, you can draw in water with your nostril from the water pot or from the hollow of your hands direct.

Cleanse you nose. Keeping the mouth closed, drink water through your nose. You can, in this way, drink milk, ghee, and almond oil also.

Mix a little quantity of salt with water and put it in a pot. Shut your mouth and place your nostril. Bend your mouth and place your nostril quite close to the pot and pour water into nostril. Bend your mouth to the opposite direction ; the water itself, without any effort on your part, will begin to come out of the other nostril. You should prees tightly with your fingers the nostril you are not using so that the air does not go in. You can take in water without salt also. Cold can easily and comfortably by doing Neti with lukewarm water mixed with salt.

Benefits:-By daily regular practice headache caused by bile or phlegm, bad cold, and the swelling of the throat due to cold are cured. It is very useful for curing pain in the chest or heaviness caused by the bile and also the ailments of forehead and head. It is particularly helpful in curing eye troubles. Eyes do not get sore, vision remains constant and sometimes even improves and the possibility of the formation of cataract lessens. The nose becomes clean. Jal Neti must be done with empty stomach. When suffering from cold, you can use lukewarm water and do Jala Neti at any convenient time.

Gaja Karni or Kunjar Kriya

In the morning first answer the call of nature and then drink two or three litre of water mixed with salt while standing. Sometimes it causes vomiting. Drink as much as you can. Then bend forward and place the palms on your knees and move your stomach back and fourth and vomit. In winter use lukewarm water and in summer just ordinary water. If vomiting does not thus take place, drink water as before, bend down, place your left hand on the knee, join the middle and index fingers of the right hand together and insert their tips in the throat, and press the tongue in the throat with then and move the stomach. Keep the hand bent downwards. The water will thus come out. If it does not come out at the first effort, repeat it. After the practice becomes perfect, you can vomit when you like, as you erect and pass wind. You may drink water through a rubber tube and throw it out. This is also a sort of vomiting. One other method is this. After meals, drink as direct above and vomit This method takes out everything. It is called ‘Vaman Dhauti’. After this, do again ‘ Agni Prasarana Pranayama’ and pump out the remaining water.

Benefits:-It cures stomach and throat troubles, such as gastritis, sour belching, colic pain, flatulence, heart-burn, indigestion, etc. It increases appetite and makes you feel cheerful.

Pavana Basti

Provide yourself with a tube of silver or of some other metal The rest of the technique is similar to Jala Basti. Sit on your toes, insert the tube into the anus, draw in air like water. When it is done, place your palms on your knees, and make ‘Nauli’ and ‘Uddiyana Bandha’. Press the intestines. Pass out the air as you pass out the wind, or you may adopt the ‘Mayura Asana’ or ‘Sarvanga Asana’ or both and push out the air. When the practice becomes perfect, you can do the whole process only with the middle finger of your left hand.

One more method is this : Stand, bend forward, place the palms on the knees, make ‘Nauli’ and push out the air.

Benefits:-Remove disorders of the intestines and constipation, improves digestion, cures pain of flatulence and makes the stomach light.

The above practices cleanse the whole body and make it capable of scientific breathing and Yogic postures. They train the body and its organs, breath and mind, so that they can be put to proper actions and become helpful in practicing abstinence (Pratyahara), Concentration and contemplation and also long-time super-consciousness (Samadhi)

Agnisara-Kriya

This kriya is known as agnisara because it increases the digestive fire. There are two ways in which it can be practiced ; (1)Standing, and (2) sitting. These are described below :

Stand with feet about two feet apart and bend a little forward to place the palms firmly on the respective knees. Now, exhale fully through both the nostrils and during external retention of the breath flap the stomach in and out 25-30 times. Then press it towards the back as much as possible. In the Yogic literature, it is recommended that the stomach should be pressed towards the back a hundred times. “Agnisarakriya is pressing the stomach towards the spine a hundred times.”

Sit comfortably in Swastika, Siddha, Louts or any other posture. Place the middle fingers of both the hands on the navel and other fingers close to the middle fingers. The thumbs must be pressing at the middle fingers.  The thumbs must be pressing at the respective sides of the waist. Keeping the breath natural press the abdomen against the spine with the help of the fingers. Then release the pressure on the abdomen and distend it Practice at last 25-30 times and upto a maximum of a hundred.

Benefits:-Various germs of bacteria in stomach and the regions around it are eradicated which otherwise give rise to some fatal diseases. When this kriya is practiced blood-flow to this area is considerably increased, bestowing health and strength to these organs and draining away these harmful germs. Diseases like gastritis, enteritis ulcer and cancer of the alimentary cancel are cured. For indigestion, this is a sure remedy.

Varisara-dhauti

For the practice of this kriya, you will require one rubber tube about two feet in length and ^¾” in dia. It can be bought from any chemist. Before commencing this kriys. Place the tube for 2-3 minutes in boiling water to sterilize and make it soft. Now, drink about two to two and a half litres of lukewarm water at a time. Immediately after drinking water, stand, bending a little forward, and try to insert the rubber tube into the mouth and beyond the throat. In the beginning of this practice, you might vomit our all the water the moment you try to pass the tube below the throat. However, after 2-3 days, you will be able to insert in into the stomach. When one end of the tube reaches the stomach, the water can be made to flow, by flapping the stomach in by a jerk, through the tube. All the water does not flow out at once and so by flapping the stomach two or three times more, bile, phlegm and other harmful germs can be drained out with water through the tube.

It is advisable to practice this kriya in the morning on empty stomach. It may be practiced once a week or month. It is not necessary to practice it daily.

Benefits:-This practice prevents indigestion, bilious disorders, acidity, constipation, neuralgia, neuritis, cold, cough, leucoderma, etc. Those suffering from the above diseases should practice it daily for a week. The results will be seen in a matter of days. It is very useful in keeping the alimentary cancel healthy, getting rid of harmful germs and keeping the body healthy, generally. From the viewpoint of the benefits available, this kriys is better than even Vaman Dhauti and Kunjar Kriya.

Shankhaprakshalana-Kriya

After getting up in the morning, before defection but after the usual cleaning of mouth and teeth, warm a litre and a half of drinking water. When boiling, take it off the fire and dissolve about 20 gms of common salt. Add juice of two fresh lemons. Mix well and drink the water yet fairly warm. Immediately after finishing the drink, practice following five Asana-

1. Sarpasana (Snake posture),

2. Dviparshvasana (Side-rolling posture),

3. PavanaMUKTASANA (Knee-to-nose Posture No.1),

4. Viparitakaranasana (Shoulder-stand posture No.2),

5. Padahastasana (Hands-and-feet posture). Keep on practicing them three or four times each until the bowels begin to move, Go to toilet when felt necessary. At first only the dried-up stool will be discharged. Again drink about ¾ of a litre of warm water with some common salt dissolved in it. Go on repeating the five Asanas. This time now there will be discharged some water along with stools. Every time after defecation drink about half of ¾ of a litre of warm water common salt dissolved in it. After repeating the process 5-6 times, when only water is discharged, the intestines may be regarded as cleansed. Then, drink about a litre of warm water and clear the stomach by Kunjar- Kriya.

When finished with the kriya take a cold water bath after about half an hour. Then after about an hour and a half to two hours eat something very light like kedgeree, dalia cooked with ghee so that it may be digested easily and does not make constipation.

Benefits:-Om account of constipation, the stool in the intestine starts rotting and gives rise to innumerable diseases. The intestines in our body are the ideal breeding ground for the germs and bacteria. Very few diseases are contracted from outside; majority of them arise from within. It matters little whether one is a yogi or a man steeped in worldly enjoyments ; one must practice this kriya once in a fortnight or at least once a month. This kriya clears away the rotten stool in the intestines. Instead of clearing away the bowels by purgatives, douche or enema, it is better to resort to this kriya.

The above-described thirteen kriyas purift the body and make it fit for the practice of Asanas and Pranayamas; body, mind, senses and Prana are brought under control and directed towards Yogic Sadhana. They help in becoming proficient in Dhyana and Dharana. With their help, one can sit in Smadhi for prolonged period.

                                              CHAPTER VI

                                                Mudras

Now we will describe fifteen types of Mudras which help diverting upwards the Prana (Pranotthan) and awakening Kundalini The Mudras help also in ‘Shat Chakra Vijnana’ (Science or the Knowledge of the Six Chakras).

1. Maha Mudra

Sit with your legs stretched forward and bend the left and place it on the perineum. Then bend down and hold the right foot with your palms and inhale. Make Mula Bandha and Jalandhara Bandha and stay in this posture as long as you can. Exhale slowly. Repeat this on the other side as well. This may be done five or six times.

Benefits:-The practice of Maha Mudra cures pthysis, cough enlarged spleen and chronic fever and also chronic gastritis, indigestion, leprosy, etc. Its continued practice will make the breath entre the Sushumna and help it to travel upwards and awaken Kundalini. Note that in Maha Mudra the exhaling and inhaling on the left and the right should be of equal number, in no case unequal.

Maha Bandha

Place the heel of the left foot under the perineum firmly and the right foot on the left thigh. Inhale and make Jalandhara Bandha. Retain the breath as long as you can and then exhale gradually. In certain works it is said that while practicing Maha Bandha you should continue to strike the Mula Bandha, when you are retaining the breath, Try to see that the mind enters the Sushumna. This is, however, possible only when an as aspirant has acquired proper knowledge of both. In This practice also the exhalings and inhalings on the left and right sides must be equal in number.

Benefits:-It awakens Kundalini and facilitates the entry of breath in Muladhara Chakra. The Passage to the Chakra Bhedan opens. The rest of the benefits are the same as those of Maha Mudra.

Maha Bedha

Adopt Maha Bandha Mudra. Inhale and retain, and make all the three Bandhas. Place both palms on the ground at the respective sides. Then balance the whole body along with the left leg on them and strike the heel against the perineum repeatedly.

The second technique is to sit in Padma Asana. Inhale and retain breath. Then raise yourself above the ground and strike repeatedly with the seat against the ground. In the first technique of this practice, when the body is lifted with the help of the hands, the Mula Bandha is not firm or steady. But when you do it with Padma Asana, this handicap is not there and hence Padma Asana is the better method. Change your legs while doing it and see that the number of exhalings and inhaling is equal.

Benefits:-It enable you to acquire several perfections. Wrinkles do not appear, hair do not turn grey prematurely, tremors do not occur. The body does not droop the digestive fire continues to be strong. The prana becomes suitable and enters Sushumna and by its entry into Ida and Pingala, Samadhi becomes possible, and the body becomes motionless, like a rock.

Khechari Mudra

Sit in Utkata Asana (Knee-support Posture-No.32), That is , on your toes, and with the edge of a piece of rock salt rub the tissues joining the tongue with the lower jaw. While you do this, raise the tongue. This must be done daily in the morning. Hold the sides of your tongue with thumbs and the index fingers and move it as if you are milking a cow. Then rub it with ‘Triphala’ power. This can be done also with a cloth. You should continue doing this until you are able to push out your tongue and touch the tip of the nose first and later the middle of the eye-brows. This will enable you to double the length of your tongue and make it reach the Kapala Kuhara (the hole in the head). The other method of lengthening the tongue is this: The tissue joining the tongue to the lower jaw may be gradually cut-off in the presence of an instructor or with a mirror before you or still better to get it gradually done by a surgeon and move it in the way already described. By eight or ten surgical operations and daily moving it up and down like milking a cow, the tongue will become long enough to reach the nose and the middle of the eyebrows. Do not make haste in cutting. Be very careful. If too much of it is cut off at one time, you may start stammering or becomes dumb. The cutting must be very slight and repeated every second or third day. The whole process will take about six months. After the movements to the tongue as mentioned above, sit in Padma Asana every day. Turn up your tongue and try to make it enter the brain hole both in the morning and evening. When this is done, the gates of Ida, Pingala and Sushumna are closed and the nectar-like trickling down from the brain through the Brahma-Randhara will drop on to the tongue. This resembles the state of Samadhi. The Hatha Yogis call it nectar drinking.

Benefits:-The practitioner of Khechari Mudra is able to conquer death in two weeks. He is not trouble by laziness, sleep, hunger, thirst, etc. His mind becomes steady and serene. It is helpful in meditation.

Viparitakarni Mudra

(1) Make Shirshasana (Head-stand Posture-No. 61).

(2)Make Sarvange Asana (Shoulder-stant Posture-No. 107). Keep your body a little slanting.

In either case make Jalandhara Bandha and fix the gazr on the toes. The second technique is better than the first because it saves unnecessary pressure on the head.

Benefits:-It awakens digestive fire, the intake of food increases. Therefore, you have to regulate your diet; otherwise the increased digestive power will dry up the digestive juice. Increase the practice daily. It will prevent the hair from turning grey prematurely.

Bajroli Mudra

A catheter is a rubber tube which is available from chemist. Purchase a size of No.4 or 5. It must be about 7 or 8 inches in length. Smear the pointed part with the almond oil, ghee or oil and insert in the genital organ. First take upto 2 or 3 inches only. Increase the length gradually. When you feel pain, take it out. After some practice, have a size7 or 8 catheter; try to insert it in. When you have practiced it well, sit on your toes and raise up the intestines doing Nauli ; contract your Mula Adhara and draw the air in (This is known as phutakara). After mastering this process, practice insertion of 6 inches of catheter. Now take water in a jug or any other pot, put the other end catheter in it and draw the water in. This water will come out along with urine. After attaining perfection in this practice, drew the water in the with the help of a steel or silver catheter. This is easy. Milk, oil, etc. can also be drawn in like water. All these liquids come out along with the urine. We can call it Urinal Basti as well.

Benefits:-Before you have to sit in super-conscious state for several days, you have to cleanse kidneys by Bajroli, intestines by Basti and stomach by Gaja Karani. This prevents the possibility of any disorders in these organs. It also prevents all disorders of urine, all semen-like burning sensation while passing urine Gonorrhoea and wet dreams are wet dreams are also curred. Its primary aim is to help the maintenance of  continence. Those Hatha Yogis who claim that intercourse with women helps in getting strength and courage are mistaken. This is absolutely undesirable for those who want to follow the Shreya Marga (Path of Salvation).

Shakti Chalini Mudra

Sit in Vajra Asana . Inhale through both nostrils and take the breath down to the Muladhara region, making contact with Apana. You should so try that it begins to enter Sushumna. For this do Ashvini Mudra (expanding and contracting the anus), that is draw the anus up and then release alternately. By this process, the Prana begins to enter the Sushumna and thus the Kunadalini is awakened.

Second technique :- Sit in Sukha Asana (Asana NO.4) and catach hold of the ankles and draw them towards your stomach and with their help strike and press the Kanda Mula which is situated below the navel and at the root of genitals. Now awaken the Kundalini  with Shakti Chalini Mudra. Sit in Bolt Posture and practice Bhastrika Pranayama (NO.11). Thus the Kundalini rises upwards through the Sushumna in the spinal cord. When it rises, you feel as if ants are crawling in your spinal cord and you experience pleasant sensations, vibrations and steadiness, etc.

Benefits:-The Prana rises upwards (Pranotthana) and Kundalini is awakened. As a result there is the possibility of the plexuses becoming visible. Laziness and inertia are overcome.

Yoni Mudra

Sit in Siddha Asana and press the ears with the respective thumbs, eyes with your index fingers, nostrils with your middle fingers and both the lips with your fourth and fifth fingers. Before rhis, do Kaki Mudra and draw the Prana in and contact it with the Apana Prana. Do mental recitation of Om and imagine strongly that your awakened Kundalini is passing through all the Chakras and entering the Sahasra Dala Kamala.

Benefits:-Contact of Prana and Apana awakens Kundalini; spiritual light and Chakras begin to appear. Success in it depends on the intensity of efforts of an aspirant.

Unmani Mudra

Assume s steady posture of Padma Asana and fix your gaze between your eye-brows. Keep your eyes open without looking at anything. Fix your mind on Ajna Chakra. Stop all thought waves and be steady. The mind may be fixed in Brahma Randhra.

Second Technique:- With eyes half opened fix your gaze at the top of your nose or at the distance of about six from it. Now making your body, breath, sense organs and mind steady and stopping all thought waves a Yogi should rest in his own self.

Benefits:-Unawareness of body takes place. Breath, sense organs and mind are at a standstill. Introversion begins and the intellect is at a standstill. The Yogi enters in Samadhi (superconscious state), light of knowledge dawns and Ritambhara appears.

Benefits:-All the benefits of Unmani Mudra are accrued Mind and intellect are at a standstill. The Yogi enters his heart and gets into Samadhi. The visualization of the objects in the heart becomes east. As the body becomes steady, the Yogi rises above body consciousnees. The mind loses its entity for him and blissful state is achieved. The benefits of meditating in this Mudra are far greater than those accrued by keeping the eyes closed. This helps the mind to get detached from it and sublime bliss prevents.

Benefits:-The benefit of meditation in this Mudra is far greater than which accrues from keeping the eyes open.

Kaki Mudra

Keep your back and neck straight. Sit in Siddha Asana No.1), and with the help of your lips give to your tongue the form of a crow’s beak. Inhale through it and retain the air in Now close your ears with your thumbs, eyes with your index fingers, nostrils with your third finger and mouth with your fourth and little fingers. Retain the breath in as long you can. Exhale slowly through the right nostril. Likewise exhale slowly through the left nostril also, after nostril. Likewise exhale slowly through the left nostril also, after undergoing the whole process. Repeat it again and again.

Benefits:-It suppresses the bile and removes disorders caused by it. The spiritual light appears and the eye-sight improves.

Ashwini Mudra

Sit in Sukla Asana (No.4) and contract and expand the anus Do it like the animals such as cows, buffaloes, and especially horses, which contract and expand their anus they answer the calls of nature. Go on repeating this process for several minutes.

Benefits:-It quickly raises the Prana and awakens the Kundalini. The Muladhara is cleansed which helps in acquiring Yogic knowledge and the appearance of the spiritual light.

Tribandha Mudra

Sit in Padma Asana(No.2). Inhale a little and contact this air with the Samana Prana. Raise the Apana (Lower air) From the Muladhara. Make all the three Bandhas and try to push the inner air into the Sushumna. Remaining in this posture, place your palms on the ground on both sides, then raise the hips and put them slowly on the ground. Repeat it several times.

The Bandhas are made as follows :

1. Jalundhara Bandha :-Press your neck and place the chin in between the collar bone so that close the opening to the throat.

2. Uddiyana Bandha:- Contract your beely anf take your navel back towards the spinal cord.

3. Mula Bandha :-Draw up your anus along with your perineum. These three Bandhas are used while doing Asanas, Pranayamas and Mudras.

Benefits:-The Prana begins to enter Sushmana. Kundalini is easily awakened and rises up. The Chakras begin to be visible.

Benefits:-The Prana begins to enter Sushmana. Kundalini is easily awakened and rises up. The Chakras begin to be visible.

Matangini Mudra

Stand in water. Fill a water-pot with a nozzle and draw water in from it through your nose from it, and throw it out through your mouth. Then fill your mouth with water completely, push it out through your nostrils as from a syringe. Repeat several times.

Benefits:-Head, Brahma-Randhra and eyes derive nourishment and their diseases such as headache, eyes-sore, disorder of throat due to cold, etc., are removed. The hair do not turn grey prematurely, eyes do not weaken and the face gains lustre.

Yoga Mudra

Sit in Baddha-Padma-Asana. Exhale and retain the breath out. Make the three Bandhas,. Bend slowly in front and touch the ground with your head. Bend the chest and maintain this posture as long as possible. Raise up your head from the ground while exhaling. Repeat several times.

Benefits:- Body becomes healthy, nerves are vleansed, power of the Prana increases, digestive power develops, proficiency in meditation increases and the Antahkarana is purifird.

Only such Mudras and Shat-karmas (Six-fold actions) are mentioned here as are useful in Raja Yoga. All these give an immediate success in External and internal Yoga. Yhe aspirant becomes capable of self-realisation by the cleansing of body, Prana, sense organs and Antahkarna (internal organs).

                                                   CHAPTER VII

                                                 Pratyahara

Pratyahara has been defined in certain works as to make the naturally extrovert sense organs introvert by  withdrawing them from their objects. The Vishnu Purana says that Pratyahara is the action of controlling the sense organs which feel naturally drawn towards their objects. The Yoga Sutras say that to make the sense organs follow the intellect and to withdraw them from their objects is Pratyahara. We accept this definition but, according to the Yoga Sutras and their commentaries by Vachaspati Mishra and others, the five steps of Yoga beginning with Yama are external; In our opinion, Chitra in the present context means intellect or the discriminating power of an individual; hence, finally, the definition will come into contact with their objects but should be made to follow the intellect. In our opinion, Mind (Mana), Interllect (Buddhi), Ahamkara (Ego and Chitta are separate entities, because, according to the effect of the three Gunas on them, Their formation, nature and action will clearly be different. The external organs of sense come in contact with mind and intellect through the subtle organs situated in the Brahma-Randhara while conveying the knowledge of external objects to the mind and intellect. This process takes place as follows:

The sense organs acquire knowledge of external objects and pass it on to the mind and the subtle organs and the mind transmits it to the intellect. The latter discriminates and gives subtlety to the knowledge and in the form of Sanskaras conveys it to the ‘Chitta’ in the ‘Karana’ (causal) body situated in the heart region. In this process the sense organs come constantly in contact with mind and intellect. But the Chitta has no direct access to the sense organs. At the time of contemplation or meditation the mind and intellect come in contact with the subtle organs alone. The external organs do not come into the picture and are not activated. The result is that the yes though open do not see, the ears do not hear, the hands do not work and the feet do not move. Then, the mind becomes occupied with the thought of the self or it is restricted and, therefore, becomes quiet. The intellect also is similarly calmed Now, the sense organs cease to acquire knowledge of their objects because their master, the mind, is quiet or inactive, Thus, the sense organs do not get their food. They cease to have contact with their objects and, therefore, become as calm as the mind. This is Pratyahara. Hence it is that the author of Yoga Philosophy classes Pratyahara

with the external steps of Yoga, because the emphasizes the activity of the external organs of senses. Yajnavalkya Samhita gives importance to the gros and subtle organs and hence considers that Pratyahara is an internal step. Unless a Yogi acquires perfection in the first four steps he cannot understand what the subtle organs and the five Tanmatras are. Without this knowledge, it is not possible to understand the activities of thesubtle organs and subtle objects. When we do not thus take into consideration the activities of subtle organs and subtle objects, the Pratyahara becomes an external step. It is said that when the intellect is drawn towards the external objects then alone do the sense organs grasp them (objects) and when the intellect ceases to thus operate, the sense organs also follow it. That is to say, the sense organs become active only on the initiation of the intellect. The commentator explains this process by the example of the queen bee. The bees follow the queen. They gather round her where she settles. When she flies away, the bees also fly off. In just the same manner, the organs follow the intellect. Yogi Goraksha, therefore, says that as a tortoise draws its external organs into its body, so should Yogi draw his sense organs inside himself. The intellect, of course, continues to be active. It discriminates and distinguishes but the sense organs draw away from the external objects and stand calm. However, they are not face to face with the soul. The author, therefore, rightly remarks that sense organs only follow or imitate the intellect. Afer the intellect has been controlled the sense organs also come under control, and then no other way of controlling them is necessary. The Gita warns that the sense organs are very powerful. Once a man is drawn towards their objects, they agitate him and draw the mind also towards them. A wise man, therefore, keeps the sense organs constantly under control. When the sense organs are under control the intellect becomes steady. A wise mental and physical efforts both. Only then could he acquire perfection in Yoga. If one single sense organ remains uncontrolled then the Yogi will begin to fall. His intellect or knowledge will start declining like water leaking from a holed pot.

The sense organs are usually after their objects. If the mind follows one of them, it gets lost as a boat in a storm. If a man is wise and his mind is well-directed, then his sense organs are under control, like trained horses which are in the hands of a trained charioteer. If a man is unwise and his mind is not under control. Then his sense organs run riot like restive steeds.

If a person is wise and controls his mind like a charioteer, who holds the reins well in his hand, then his journey is successful and he attains salvation. This is how the Kathopanishad defines Pratyahara. Without control of the sense organs, it is impossible to get oneself released from the shackles of worldly life. The causes of this bondage are his sense organs which run after their objects. Until the mind is completely controlled, Pratyahara cannot be perfected. Without it one cannot attain success in Yoga.

The objects in respect of which Pratyahara is to be Practised fall into two categories:- (1) The gross ones which in the language of Yoga philosophy are called Dristha, that is, Visible. (2) The subtle objects which are called Anushravika, that is, read in the scriptures. If it is desired to realize the Self and obtain release from sorrow and acquire success in Yoga, it is absolutely necessary to detach oneself from the sense objects, both gross and subtle. Until your intellect is completely divested of its attachment to objects, Pratyahara will not perfect. Because the one thing which is responsible for the attachment is the intellect. In this respect Yoga philosophy says : “The Drishta objects those which are enjoyed by the gross sense organs, which are utilized daily by the people from the Yogi to the fool; for instance, bad and sweet smells, edibles of various tastes, and articles which are pleasants to sight and touch. In this category and included wealth wealth and property and also parents, wife, sons, daughters, friends, peoples, disciples and even animals and birds. Anushravika objects are the subjects which are studied in the scriptures or are heard from elders nad respectable persons. They cannot be physically perceived. Only the Yogi in Samprajnata Samadhi can perceive and know them. They can be enjoyed only by the subtle body. Thus, subtle words, touches, froms, tastes, smells are the objects of enjoyment for only those who have reached high stage of Yoga. They are utilized by the Yogis in Samprajnatata Samadhi, but only by those who have reached the stage of full domination on the five Tanamatras. When a man has completely detached himself from the enjoyment of the objects of the above two categories. Then reaches the stage of Vashikara Sanjna. It is with reference to these two categories of objects of the senses that Pratyahara is classed as external and internal. But until the Yogi reches this stage, he acquires neither the knowledge of the five Tanamatras nor the domination on them. How will he then enjoy them and how will he free himself from any desire or craving? He has not yet acquired even the knowledge of the. Therefore, generally what is meant is only the contact of the sense organs with their objects. Hence we regard Pratyahara as an external step. This is the view of Patanjali.

In achieving success in Pratyahara, it is very necessary to practice deteachment, which is of four kinds :

1. Progressive (Yatamana ) Deteachment :- The feeling of love and hate are ingrained ii our organs and urge them to their objects. These feelings of attachment are the cause of great grief which must be perceived with the help of intellect so that under the force of craving for objects it may withdraw the sense organs from the objects.

2. Exclusive (Vyatireka) setachment :- While perceiving the evils in objects one continue to see which of these evils have been or are being or are to the renounced. A man should in this way continue to exclude the evils with the objects of complete detachment of all.

3. One-organ (Ekendriya) detachment:- Love and hatred, by persistent effort, leave the intellect ostensible, but as impressions they go down to the depth of the Chitta. However, when the sense organs are near their objects, they disturb the intellect; but one should see that such disturbances do not take place.

4. Controlled (Vashikara) detachment:- A Yogi reches a stage when the deep buried impressions do not arise or disturb the intellect and even in the presence of objects of senses the intellect remains firm in its resolve and the sense organs also do not Chitta, intellect, mind and the sense organs, the state reched is Vashikara.

It is said in the Gita that one acts according to one’s nature and against which no effort is ever successful. It is the very nature of tongue to appreciate taste. The taste of anything sweet gives pleasure both to the Yogi and the householder. The experience of their tongue is identical, unless either of them is suffering from some disorder. To the tongue of the Yogi even, what is sour to other is sour and similarly sweet is sweet. The tongue cannot behave against its nature. Why should, therefore, one make a objection the Gits says: “ Deep in the sense organs, love or hatred or attraction or aversion always remain lying. Desirable objects attract and the undesirable ones repel.

Attachment and aversion are the opposites of Sattva Guna and inimicall to wise persons of Satvika temperament. One should, therefore, keep away from such feelings so that his intellect is not disturbed. Now, should he become subject to such feelings which continue to lurk deep within the intellect or continue to crave for what is pleasant or feel repelled by what is unpleasant We should not feel upset when the undesirable takes place, at the same time we shoul not experience any rapture  when the desirable comes. The experience of taste belongs to the sense organs and this taste is responsible for the creation of attraction and aversion in the intellect, but it should not be allowed to arise. One should remain completely detached.

When the intellect dwells on objects the feelings of attraction and aversion are always at the root of it, which, when so impressed, is the cause of all sorrows. Attraction and aversion destroy the intellect’s power of discrimination. The result is that wise men and Yogis fall from their path. This makes me recall an event of my student life. Swami Vijnan Bhikshu used to study with us. He had acquired a good knowledge of Urdu, Arabic , Hindi and Sanskrit. He was a good debater, a gifted man, detached and ever cheerful, but he was not a Sanyasi of steady intellect. Years after, I saw him at Dharmashala hill, dressed in white, and our talk revealed that he had changed his name and returned to the life of a householder. This change was due to attachment. The intellect, therefore, must be husbanded watchfully by all efforts. Such practice will enable you to attain the state of complete detachment and your Pratyahara will become perfect. Let me tell you a story. Once sage Prashara was crossing a river in a boat. The young and charming daughter of the boatman was sitting by his side and the sage felt bewitched by her. In such circumstances, persons of lofty heights fall to despicable depths when are under the influence of feelings of attachment. It is, therefore, always desirable to save oneself these from mighty feelings.

The Gita says that it is due to the feelings of attachments and aversion that the organs of sense drawn towards their objects. But those who are self-possessed and busy meditating on the Self and the Supreme Self, never feel disturbed by such feelings. In fact, attraction and aversion are completely annihilated in them. The Upanished says: “ When the five organs of sense together with the mind and the intellect become inactive, the lofties state has been achieved. The Yogi who has attained this stage is released from the bondage of life and death.” Thus the Upanishad also defines Pratyahara, which is in fact the first step to the internal Yoga. After this step has been climbed, concentration, contemplation and super-conciousness (Dharana, Dhyana and Samadhi) are quickly achieved.

Pranayama is helpful in achiving Pratyahara. It sometimes happens that an aspirant wants to be immersed in reciting a Mantra but his attachment to something else stands in his way. When nothing helps he should practice Pranayama which is less subtle than recitation or contemplation. It will, therefore, help the mind and the intellect to give up what attracts them, and help them to come back easily to recitation.  Pranayama purifies the sense organs and helps you to control them. It is closely connected with the sense organs. Hence Pranayama. Has its effect on the sense organs which come under control and thus they do not feel drawn this way or that by objects. The Smritis and other scriptures, therefore, glorify Pranayama. Manu says that as metals are purified by fire, so the sense organs are purified by the control of breath. A man should destroy the feeling of attachment, etc. By Pranayama and Pratyahara and his sins by concentration (Dharana). By contemplation he should kill atheism, anger, greed and jealousy. A determinted Yogi cannot be too careful in controlling his sense organs because even one organ, if not carefully controlled, can bring complete ruin. Here is an incident which took place at Amritsar. A saint named Ramu practiced austerities at Maheshwar tank for twenty six long years, all the while standing. When even this didi not help in suppressing his desire, he shifted to a well and there remained standing. He used to beckon to the women passing that way without speaking a word. This behavior made him extremely unpopular. People young and old abused him and pelted him with stones and shoes but he would not reply. What was remarkable was that the abuses and even the beatings did not make the muscles of his face move. Once I asked him. :Why are you so oblivious of everything?” He said, “I am practicing this to destroy the deep-seated impressions of sexual desire.” I said, “But surely these evil impressions can be removed by right knowledge.” Again he said, “For the last twenty-six years I have been ceaselessly trying to control the genital organ and yet I have not succeeded in controlling it. I think the beatings and the absuses and the hardships I am bearing will help me to achieve success. I am telling my intellect that the one object of sense is making me suffer so much. If other objects attack me, what will happen?” He used to fast continuously for ten days and yet would not beg food. He observed silence and never went anywhere. He would not put on clothes to keep away cold. If anybody covered. him, it would be all right, otherwise he used to lie uncovered. This led me to think that he had attained perfection. First, the people thought that he had gone mad. Then they made an iron cage for him and put him in it because externally he was behaving like an animal. When he sat to ease himself he continued to do so for hours or went on washing himself for long periods. He drank along with animals and accepted food from anybody. In the iron cage, he used to look down all the while muttering the sentence : “though a human being, I am lost.”

I have seen quite a number of persons mortifying themselves in order to acquire control over a single sense organ. In fact, the lust of the sense organs for the enjoyment of their objects is the source of all troubles and griefs. The Gita say : “Oh Arjuna, first control your sense organs and kill the desire lurking within you, because it destroys all your knowledge. Subdue the foe, that is, desire.: Of all the sense organs, two are most powerful –(i) among the jnanendriyas the tongue, and among the karmendriyas the genital organ. These two, therefore, should be first brought under control. Then the control of the remaining sense organs will become easy. Once I prepared oil of Potassium nitrate, sulphur, ammonium chloride, alum, the brunt ash of the entire barley plant inclusive of grains, leaves, stems, etc. and asafoetida which promotes appetite. I put it in a bottle and forgot all about it. Years after, when I saw it by chance, it had became a sort of acid. I just put two drops of it on my tongue and the result was that I lost all sense of taste. For about four or five months, I did not know what taste was. Everything I took was tasteless. I almost lost even the memory of taste. It made me realize that Pratyahara should be considered perfect when all other sense organs have similarly oblivious of their objects. I saw that my hunger was satisfied, even though I had no taste for anything. In this manner if one can acquire control over one’s genital organ, then half the world is conquered. This is what saint Ramu used to say. The sense organs left to themselves lead to hell but when controlled they open they way to heaven. The author of Yoga Sutras says that Pratyahara enables a person to gain complete control on his sense organs. It is hoped that those who aspire for self-realization, will shape their conduct according to these instructions.

                                                          Conclusion

The object of this book can be briefly stated thus. As it is necessary to lay a strong foundation for erecting an ordinary humble house or a lofty palace or a strong fort, so the foundation of eight steps is necessary on which to build a spiritual edifice. It is well known that the stronger the foundation, the more durable will be the construction on it keeping this in view, the have regarded Yamas and Niyamas as the external steps for attaining self-realization. The foundation is generally invisible but it is very important. Similarly, when a man has attained self-realization, thhe Yamas and Niyamas go into the background, but they continue to be very important; hence the observance of these restraints is essential and indispensable. It leads to self-perception. It is also true that all Yogic efforts are possible only when you possess a healthy body, strong Prana and trained organs, and, therefore, the scriptures have laid a great stress on physical posture, science of breathing and complete detachment from the objects of senses. The postures are useful for meditation and super-conciousness but simultaneously they make the body healthy and strong. But physical health alone will not do. The Prana and the breath also should be powerful. For this purpose our ancestors discovered and developed the science of breathing. Breath is apparently intermediary between the mind and body. The Pranayama Kosha or the Vital Sheath is responsible for the performance of actions and the acquisition of knowledge. Hence mind and breath are very closely connected Prana is equally related to the sense organs and pervades them. Hence practice of the science of breathing purifies and develops the body and its organs, and exercises a healthy effect on the mind as well. Ancient sages are unanimously of the view that the mind possesses wonderful power, moves without obstacles, transcends the limits of time and space, is able as well to acquire the knowledge of worldly and celestial things and makes all people dance to its tune. Yet it is extremely fickle and like air it cannot be grasped. An uncontrolled and distracted mind ignores the decisions of the intellect-its mistress, and does what it likes. This makes a man unquiet and grief-striken. He does not know what to do. All great men have admitted the indomitable power of mind. Saint Tulsi Das, for instance, prays as follows:

O Lord ! my mind is indomitable.

I advise it day and night but it pursues its own nature.

I made all sorts of efforts but in vain.

Because it is so powerful and unconquerable !

Lord ! it will come under control only when you will restrain it, deter it.

But this is not all. In Yajurveda we have a poem known as the poem of Good Determination (Shiva Sankalpa Sukta) which describes the power of the mind. It is a prayer to God to vouchsafe ability to chanelise it. How great indeed are those who can enslave the mind !

Yoga philosophy says that Prabayama removes the cover of darkness and reveals the light. It steadies the mind on a certain point. The second method to steadying it is practice of detachment which controls not only the mind but the intellect and the Chitta as well. The mind, controlled by the various persistent methods, conduces to bliss and rules the sense organs.

The sense organs are like the subjects of the mind. It has been seen that the subjects imitate the ruler. Similarly, the organs will follow the right path when the mind is purified; it will go the right way when the intellect is enlightened and the latter will give right direction to the mind when Chitta is enlightened, detached and under the influence of the soul. The sphere of the external (Bahiranga) Yoga is limited to the mind and the sense organs. The mind, when controlled by breath, controls the sense organs by means of Pratyahara. The sense organs should be so controlled that they should not act independently but like trained steeds so that the chariot of human life moves along the proper track. This is Pratyahara. The first step towards achieving it is the control of the sense organs. The sense organs look outward because they are meant for the enjoyment of material objects. The objects of enjoyment may be good, bad or indifferent, but the sense organs grasp them and take them to the mind and ultimately to the Chitta. This has been going on since the beginning of time. Hence, naturally the mind runs outwards. This tendency of the mind controlled by suppressing it. Since a mere control of the mind is not fully successful, it is enjoined that the sense organa should be completely suppressed. When under mere forced control they are often urged by their natural propensity to break the reins and run restlessly this way or that. It often happens that a patient, knowing that a particular food would injure him, eats it, because he is the slave of this tongue, and thus aggravates his disease. The attraction towards the sense objects due to one’s uncontrolled senses. Their control reqires enlightenment. Our intellect is the mistress of our mind and sense organs. When it becomes free from the objects of enjoyment, it has effect on the mind, Chitta and sense organs when these are fully realized by constant exercise then the enjoyment of the sense organs does not conduce to happiness, then the intellect detaches itself from such pleasures and dives deep in the knowledge of the Self, and the deeper it goes the firmer becomes the Pratyahara. But perfection in this direction is considered as achieved when even in the presence of the sense objects the steeds of the organs do not run desperately after pleasures and enjoyments.

However, there is one thing which can be an obstacles in achieving Pratyahara. It is destiny. Birth after birth, we have been enjoying pleasures but our desires for them do not cease, they go on accumulating in the depth of out mind, and the moment the objects of pleasure appear, the sense run frantically after them. Thus, man inspite of himself, is impelled to do evil deeds. Duryodhana said, “Somebody, sitting in my heart, directs me to do a thing and I cannot but do it.” This somebody is destiny which, as a result of the previous accumulated deeds, urges the man to do evil, and this lust is satisfied through the sense organs. The sudden rise of this desire makes a man deviate from the right path; then austerities, meditation, and knowledge do not avail. When the intellect perceives harm in the enjoyment of external pleasures, then its craving for the sense objects ceases. Yoga philosophy, therefore, says : “Decide with the help of your disciplined intellect and give up the habit of enjoying external pleasures. See that the deep-seated impressions are destroyed like seeds which do not germinate.” This double method perfects Pratyahara.

The foundation of Pratyahara is necessary for building the palace of concentration, contemplation and the state of super consciousness – the palace of the powers of Yoga. For those who desire liberation from the cycle of birth and death (Mukti), perfection in Pratyahara is essential.