hagavan Sadashiva created the whole universe from His third eve.

The third eye, from Hinduism, being located at the center of the forehead, is the seat of our will-conscious will. The will of pure consciousness, of Sadashiva, is the most powerful will of all, that leads to the manifestation of the whole universe. In Hinduism, the Absolute truths are revealed by Sadashiva Himself, and recorded by His closest disciples. Although the third eye is a real possibility available to all, no other spiritual tradition has explored and mastered it so thoroughly as the seers of Sanatana Hindu Dharma, whose revelations easily precede those of the Egyptians by thousands of years.

He Himself describes the creation of the universe when tells His beloved wife:

süryācandramasau vahnis-tridhāma-parikalpanā 1 trinetrakalpana mahya tadarthamihad syate ====================================================================================================================================

In Me dwell the three playful abodes of the Sun, Moon and Fire. In the play and projection of My magnificent Third Eye, TRINETRA KALPANA is the substance of these three. I create, sustain and destroy the universe." Netra Tantra

dvaitādvaitad gandhakārahara a dhāmatrayaikātmakam 1 saiva netramanugrahāya jagato mutraidudyotate 14 1 [Kshemaraja, Commentary on Netra Tantra]

The Eye, SEE of both duality and non-duality, the destroyer of blinding darkness (ofignorance), the Oneness Soul and Source of all the three sacred abodes (dhama-traya), of that ever auspicious Sadashiva's Netra-anugraha, the Grace that showers liberation - the whole Universe here become manifest andvisible.

Avatar of Sadashiva, Bhagavan Sri THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Himself elaborates on the creation of the universe, specifically describing the creation of all of us, humans including you and I. He says,

Sadashiva made everything and all of us in His own "SEE". Not seeing, not seen, not seene, not sea. "SEE." I wanted to use some word which is immediate action and existentially happening. If I use the word 'seen' then done, past. No. He has not created the world and gone to rest. Nowhere Hindu God rests or sleeps or takes vacation. I can't use the word SEEN. I can't use the word SEEING. Seeing reduces the whole thing just to an action.

Sadashiva is Karana Karya Mula. Listen. Karana, the Cause. KARYA, the Effect. MULA, the Source.

Ifa pot is made:

• 1. clay,

2. potter,

3. and the force that the potter is using on the clay,

4. and the knowledge potter has which he applies on that clay.

All that put together becomes a pot. Sadashiva is all this for all of us. He is the material out of which we are made. He is the potter who is making us. He is the force which is put on us, for us to stay as we are, and He is the knowledge which is applying the force on us, to stay as we are.

Immediately we all have a question. If He is everything, then why is there so much of sadness, suffering, and wrong things?

Sadhashiva made Yoga as a way to experience Him, the Ultimate, through our body. It is a perfect mechanism of Oneness -

experiencing yourself within anything and everything in the cosmos just as you experience yourself inside your body.

14 planes, 11 dimensions. All of them function, on 1 principle. If you are habituated for New York lifestyle and enter into old Varanasi, you will have a big cultural shock. If you are habituated to old Varanasi and enter into London, you will have a big cultural shock. The American dollar may be useful in America,; Hindu currency, rupees, may be useful in Bharat; Malaysian ringgits maybe useful in Malaysia, but gold is a universal currency. The whole planet Earth, anywhere the gold can be used as a currency. Same way, there is certain culture, mental setup software useful in New York. There is certain culture, lifestyle, useful in Bangalore. There is certain culture, mental setup useful in Varanasi. There is certain culture, mental setup, useful in Germany. If you move to a different place, you will have a cultural shock.

But, there is one culture, one principle common, to the whole 14 planes and 11 dimensions. The whole Brahmanda, if you develop

this one principle in you, you have a Cosmic currency, you will not have shock in any of these planes, any transition into any plane. Whether you to go Pitru Loka, Bhu Loka, Bhuvar Loka, Tapo Loka, Satya Loka, Brahma Loka, Vaikunta, Kailasa, Goloka, Patala, In any Loka, any transition, this one principle will not allow any fear, will not allow any cultural shock. It is like you have Cosmic currency.

Even your struggles will liberate you. I want to tell you: if you feel you are missing something in life, lacking something in life, look from the angle of Oneness. Till you get your Oneness back, you. will always feel something missing.

As a by-product of the state of Oneness, we manifest shaktis. From the very beginning, Yoga's purpose was to manifest shaktis. A shakti is a power. In the Agama, Bhagavan Sadashiva names 460 powers, from blindfold reading to downloading information from the cosmic archives. He cites these powers and gives us the technique to express them. Our tradition and lifestyle was founded by this science of manifesting shaktis.

Throughout the Hindu history, after the revelation of Yoga by Sadashiva Himself, great Yogis and sadhus practiced Yoga to acquire the best physique and physiology to manifest the state and powers of Sadashiva. This is authentic Yoga.

Aghoris, sadhus, sannyasis have always exemplified the yogic powers and demonstrated incredible feats. The miracles and extraordinary happenings written about in our Puranas are all true. Krishna lifted the Govardhana hill with just the strength of His little finger. Sadashiva destroyed the Tripurasura with just the power of His third eye. Every miracle that you've ever read about or seen in a depiction of the puranas is more real than the book in your hands and the four walls surrounding you.

Yogis of Hindu history, just 100 years ago, were the proof that this is true. Just 400 years ago, Baba Kinaram was a great aghori, considered an incarnation of Sadashiva Himself, who flamboyantly expressed powers. He would roam the space of Varanasi in a flying cot. He would take poison without even showing its effects. An entire lineage of aghoris exists because of

Finally, even just 30 years back, Yogananda Puri was alive on Earth, shamelessly showcasing the shaktis from the Hindu shastra. He was born in 1921 in a small village in the outskirts of Tiruvannamalai. He grew up practicing the traditions of the Natha Sampradaya evolved into a powerful Yogi roaming all over Bharat. For a long time, he resided

in what is now Burma until in 1948 when the British split Bharat into smaller countries. That is when he returned to Tiruvannamalai and settled down.

But it wasn't until 1978, his true purpose for descending on planet Earth was fulfilled.

January 1978, the cosmos Itself was born in a human body. In the twilight hour of the morning. He assumed the body inside his

mother's womb. His name was Rajasekaran and He would later be known to the world as THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.

Yogananda Puri was in the young Avatar's life from the beginning on.

The Avatar THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM describes the extraordinary power Yogananda Puri carried. He says, "My Guru, Raghupati Yogi, he is extraordinary, forget about him. He is totally a body of miracles! He is just a bunch of miracles! That's all! Anything he does will be miracle. He will just sip the cold water through the nose, and spit that water through mouth, and it will be boiling water! I have seen the kind of a play he will do. And he will sip the hot coffee through the mouth, and just start releasing that through the nose. By the time it reaches the ground, it will become ice-ball, please understand, ice-cube! Means, he can play anything with his body! He can make his body as hot boiler or freezer! I have seen with my own eyes, he cooking just by touching the pot! In the mud pot, he will put water, rice, and just touch it. In two minutes rice is ready! He will tell, 'Come on, eat!' The kind of a heat he will generate through his body, or cold he can generate through his body! His

body was a freezer, boiler, all put together! Early morning, when he wakes me up and takes me to the temple to teach Yoga, during this Margazhi month, the water will be very cold. I have seen him doing this multiple times. He will just point the area where I am

taking bath. That area will be warm. Sometimes, even hot water! In the temple tank, he will put his finger and say. Come on. Take bath." It will be warm water or hot water; never I felt the cold! That is a totally different level. I am talking, normal, so-called,

your plane. And my grandfather - the kind of a faith he had about his body! We are the last generation who have seen those kind of people."

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM remembers that at the end of his life, "I told my guru, Yogananda Puri, I will build a big samadhi and temple for you! That should be the way I show my gratitude for you!"

He laughed at me and said, "I will make sure when I leave the body you will not be around me! And you don't get hold of my body! It will be buried in the normal cremation ground, and you will not be showing your gratitude to me in that way! Make thousands and thousands of Yogis. I am grateful to be a part of your mission".

Even until the end, Yogananda Puri never once let THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM touch his feet or do any kind of service. He always knew that he was the one blessed to play a part in the grand

mission of Sadashiva Himself.

Now, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM has promised not only to make thousands of Yogis but lead the whole world into a conscious awakening.

He has recontextualized the entire evolution in the grand scheme of the universe. He declared, "Amoeba to fish is physical breakthrough. Fish to monkey is physical and mental breakthrough. Monkey to man is physical, mental and conscious breakthrough. Man to super human is physical, mental, conscious, super conscious breakthrough." The Avatar Bhagwan THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM is creating a SUPER CONSCIOUS breakthrough!

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM is an Avatar with unimaginable powers. Recognized today as a clear, legitimate, apolitical voice of Sanatana Hindu Dharma, He is revered as a living Avatar of Superconsciousness by millions worldwide. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, with his direct experiential understanding of the nature of consciousness-from the microcosm to the macrocosm - has revealed unified, universal understanding of the very fabric of our existence, connecting flawlessly consciousness and the energy of consciousness, with physics, chemistry and biology, as well as integrating medicine and health seamlessly.

The life-story of an Avatar is a divine drama or Leela-Maanusha Vesham - the human role assumed for the sole purpose of furthering the Cosmic play. Even though He is established as the Source of all knowledge, the Avatar joyously and innocently enters into the unfolding drama of His own life.

A lifetime of intense meditation, Yoga, study and austerities finally came to its fruition on 1st January 2000, in an explosion of Consciousness which revealed to the 22-year-old His phenomenal Avataric mission on our planet. Sharing His attributes and powers is the greatest gift an Avatar can give to humanity. Carrying the compassion and responsibility of a Cosmic mother and father to awaken every soul, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM has ensured the manifestation of His own divine attributes and shaktis in thousands of His followers through the powerful process of deeksha or initiation. This is the ultimate Cosmic inheritance that humanity can receive from the Guru who is the embodiment of pure Oneness or Sadashivoham.

Nithyananda Yoga5M is the revival of THE original Yoga. It has been revealed and gifted to the world by Living Avatar THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM as per the intention of Sadashiva, not as a mere physical exercise but as a clear path to manifest yogic powers.

Nithyananda YogaSM is all about experiencing, expressing and manifesting the state, space, powers and glory of Sadashiva!

For most Yogis around the world, enlightened master Patanjali is the Father or Yoga: He presented a system call Ashtanga Yoga, comprising 8 dimensions of Yoga, approximately 3,000 years ago.

Little we know that Yoga was revealed in details by Sadashiva, the first and foremost Guru, in a system He revealed as Shashtanga Yoga, over 60,000 years before Patanjali!

Sadashiva reveals Shashtanga Yoga in the Kirana Agama - (Yoga Pada 2.3), one of the original authentic scripture on Yoga:

प्रत्याहारस्तथा ध्यानं प्राणायामस्य धारणम आसनञ्च समाधिश्च योगाक्कानि षडेव तु ॥ ३ ॥

pratyaharastatha dhyana pra ayamostha dhara am asanañca samadhisca Yoga gani a eva tu | 3 ||

It is to be known that there are six limbs of Yoga. Now listen to those various subservient parts of yogic practice: pratyahara, dhyana, pra syama, dhāra a, āsana, and samādhi are the six constituents of the Yoga system.

Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The Himalayan Academy, 2006.

On June 21st 2016 International Day of Yoga, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM addressed the world in a mind blowing discourse, sharing sacred secrets on the true Origins of Yoga. Here is what you have never been told, but need to know about Yoga:

This first thing you need to know is that Yoga did not originate from Patanjali. "Patanjali is the organizer, not originator. That's the first thing you need to know", said THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.

Swamiji explained, "With all my respects to Patanjali, I want to

declare this truth to the world: 60,000 years before Patanjall, a Being walked on the Planet Earth, assuming the physical form, Adi Guru, Sadashiva, the Founder and Father of the Yoga system.

Patanjali Yoga Sutras is a great book, no doubt, but not the first book. Unfortunately, many popular Yoga gurus all over the world, always stop with Patanjali. Very few say Yoga was before Patanjali, and even if they say, they're not able to present the scriptures and literature.

All the revelations of Sadashiva are called Agamas, the complete work of Sadashiva, where He presents detailed, elaborate material with high quality precision.

People are very comfortable having Patanjali as the originator of Yoga because Patanjali can be secularized, but not Sadashiva. But it's time for the world to know and understand that Yoga is rooted in Sanatana Hindu Dharma.

2. Yogais from Hinduism

The second important truth is that Yoga is from Hinduism.

Always ask for the original source. It is unfortunate that the original scriptures revealed by Sadashiva are not available for the mass. It is unfortunate nobody promoted that. Because it is very easy to secularize Patanjali; very difficult to secularize Sadashiva.

We need to understand that Yoga cannot be developed and cannot be separated from Hinduism. It is a perfect system that was revealed by Sadashiva and further organized by living enlightened masters, disciples of Sadashiva over thousands of years, with a clear purpose, an intention.

You cannot develop on Sadashiva. Yoga is a complete science that has taken into account all types of bodies past, present and yet to come in the future. Altering Yoga is not development but dilution.

The secular world has diluted a great science that we are yet to discover and reveal to the masses. But first understand, if you have practiced something in the name of Yoga, ask your teacher for the clear reference. Where did this technique come from? Always ask for the source. Only then you should even consider practicing these techniques safely.

The third important truth is that Yoga is not just the science of keeping you healthy, Yoga is the science of radiating enlightenment.

Through Yoga one attains liberation Sastra Pramana, scriptural authority: Sadashiva reveals in Kirana Agama - Yoga Pada (II.3)

भगवान-योगादसिद्धिश्च मोक्षश्च तदभ्यासाच्छभम् खग। यडक्रस्सच बोद्धव्यस्तस्याङ्गाम् सणुष्य तत् ।।

Yogadsiddhiśca mokshaśca tadabhyasacchubham khaga | shadagassaca boddhavyastasyä gämshnu va tat

Through the practice of Yoga one can attain beneficent accomplishments. He can attain liberation. He can ascend to the state of ineffable bliss.

Credit: Kirana Agama, Translated into English by Dr.

Yoga is not just the ability to stretch your body. It is ability to manifest what you want. Yoga is not all about making you better man. Yoga is all about making you Superman.

The best that can happen to you on the path of Yoga is getting rid of all self-doubt, self-hatred and self-denial, the root cause of all incompletions. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM actively teaches the science of completing with these, collectively called SDHD, discarding all mental patterns that limit us from living to our highest potential. As long as we carry inadequate, immature cognitions about ourselves, about life, others, God, world, we continue to feel separate from the whole. When we complete with all our limited cognitions and discover our true Self. Yoga happens.

Manifesting powerful cognitions is Authenticity- taking it to the next level is Manifesting Shaktis! If you don't develop powerful cognitions, even if cosmos blesses you, you will miss it or abuse it.

Ultimately, Yoga is for awakening of the Kundalini Shakti, awakening inner powers and merging the individual

consciousness with the Cosmic Consciousness. It is designed to experience Oneness, Advaita, and express all the mystical powers outlined by Sadashiva.

Hathapradipikā of Svātmārāma (verses 124 to 127) states:

सश्रापेलवनधाल्यास्तु यथा धारो हिनायकः ॥ अशेषयोगतन्त्राणां तथाधारो हिं कुण्डली ॥ १२४ ॥ फणी कुण्दलिनी नागी चक्री वक्री सरस्वती ॥ ललना रसना क्षत्री ललाटी शक्तिः शक्विनी ॥ १२५ ॥ रज्वी भुजक्की शेषा च कुण्डली सर्पिणी मणिः ॥ आधारशक्तिः कुटिला कराली प्राणवाहिनी ॥ १२६ ॥ अष्टवक्रा पडाद्वारा व्यापिनी कलनाधरा ॥ कुरीत्येवं च विख्याताः शक्याः पर्यायवाचकाः ॥ १२७ ॥ saśailavanadhātryāstu yathādhāro hi nāyaka II aše ayogatantrānā tathādhāro hi kun alī II 124 II phan kundalinī nāgī cakrī vakrī sarasvatī II lalană rasană k atri lală î sakti sa khinî II 125 Il rajvi bhuja gî śe a ca kun ali sarpinî mani II ādhārašakti kutilā karālī prānavāhinī II 126 II ashtavakrā a ādgārā vyāpinī kalanādharā II kurityeva ca vikhyatā savdhā paryāyavācakā Il 127 II

Just as the Lord of serpents is the support of the earth, with all her forests and mountains, similarly, kund alini forms the very substratum of the entire science of Yoga. 124

Phanī, kund alinī, nāgī, cakrī, vakrī, sarasvatī, lalanā, rasanā, ks atrī, lalātī, šakti, šankhinī, rajvī, bhuja gī, šes ā, kundalī, sarpinī, mani, ādhārašakti, kutilā, karālī, prānavāhinī, ashtavakra,s ad ādhārā, vyāpini, kalanādharā, kurī are the well known synonyms of kundalini. 125 - 127

Understand that Yoga is not just a physical practice, it goes much beyond. Because you always see the ocean from the beach, the moment the word ocean is uttered, you visualize only the beach, not the ocean. Same way, because Yoga starts from bending the body, unfortunately, the moment the word Yoga is uttered, you think it's only bending the body!

Ocean is not beach. From the beach it starts, but beach is not the ocean. Bending the body is ALSO Yoga, it starts from there. But unfortunately, you think that IS Yoga.

Nithyananda Yoga6M is not just the practice of Yoga; it is an "initiation" into Yoga by a Living Avatar of Sadashival As the embodiment of Sadashiva - the Cosmic Superconsciousness, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM has the capacity to infuse Cosmic energy into everybody, and raise us to His frequency. This process is called Shaktinipaata. It is the power to entangle with His Consciousness from the context of Oneness.

The Shaktinipaata that happens in the master's physical presence directly tunes our body and mind to super-consciousness and transforms our DNA to manifest the Divine Powers of Sadashiva.

The practice of Nithyananda Yoga9M effectively prepares the body to sustain the energy of the initiation of the master and radiate Shaktis. This is the reason why Nithyananda YogaSM forms an essential part of the 21 days Inner Awakening program.

The result is a perfect, healthy, yogic body radiating Shaktis, the powers, grace and glory of Sadashiva.

The practice of Nithyananda Yoga534 is so seamless and blissful, that even the most complex asanas become easily possible for beginners. While ordinary Yogic paths require years and sometimes even lifetimes of effort, this unique path has THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Himself initiating and awakening the highest possibilities within us. With this, we are able to effortlessly align ourselves from the context of Oneness with Sadashiva, where all of the possibilities and yogic powers or Shaktis simply manifest.

Listen, what I am revealing as the Sacred Secrets Science of Third Eye is neither mysticism nor occultism. It does not come under any of these definitions. It is a very clear Sacred Secrets Science of Shaktis described directly by Sadashiva, the Adiguru, the ultimate source in Agamas very elaborately, eloquently, without any ambiguity, without any doubt, step by step science, applied science, technology, the whole thing is clearly presented in Agamas.

First thing, I want to tell you, what I am teaching, what I am helping you to experience, what you guys are manifesting, this whole science, is from Yoga Pada of Sadashiva, which is Shakti, not Siddhis. It is not the Siddhis described by Patanjali, in Patanjali Yoga

Sutras. The methods of Ashtanga Yoga is different and the methodology of Shastanga Yoga is different. In Shastanga Yoga of Sadashiva, the very basis, context, understanding is different and the way we begin the journey is different, the way we manifest the powers is different.

Understand, Sadashiva is very clear - He programmed all of us with His own inner space. In this human frame you can manifest easily, simply by realizing your Oneness with Sadashiva. Around 460 Shaktis, listen, these Shaktis are neither supernatural nor magical or paranormal or alchemy based or occult or mystical. These are very clearly, the Sacred Science of manifesting your original state of Sadashivatva. Somebody says it is difficult, somebody says it is easy, I say it is neither difficult nor casy, it is simple Reality.

Some of the Shaktis manifested through the Third Eye Awakening by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM:

• Effortlessly read blindfolded, using only the third eye.
• Scan the body of a person for physical ailments, and heal the body using the third eye.
• Demonstrate remote vision, with the ability to see people/places/events in far of places.
• Project what we remotely see onto a mirror, leaf or stone.
• Breathe Prana (life energy) into any animate form (like plant . or animal).
• Provide Nithya healing through Cosmic energy, based on the Ananda Gandha initiation by H.H. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.
• Tangibly express the feeling of Oneness with all animate and inanimate forms. It is from this context that the disciples are able to easily talk to plants.

Ultimately, the purpose and goal of Nithyananda YogaSM is straightforward:

to awaken everyone to the divinity within, the experience of Sadashiva.

With this, seekers are quick to realize that Nithyananda YogaSM is the smart way to Enlightenment! As H.H. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM constantly reminds us.

Express the Shaktis and Feel Oneness (Sakshi Pramana on Remote Scanning) By: Sri Nithya Jagatpremananda PLACE: Malaysia OCCUPATION: Technician, Air Asia Airlines AGE: 25

When Swamiji told about powers manifestation in Nithyananda YogaSM. I was so excited about that. I did have my own cognition about those powers which Swamiji was explaining about. But I tell you, it's way more than what we can imagine about it.

Now I am expressing Remote Scanning Powers very smoothly and it's so fun! I never imagined I will be doing it so smoothly and

Sometimes Sadashiva shows me even the dream house of the person I'm scanning (with their permission). They'll be in jaw dropping state when they hear me telling about their dream house, which Sadashiva shows to me.

When I express these powers more and more, slowly I start to feel Advaita (Oneness) towards the other person. And now I feel I am Sadashiva like how 1 heard Swamiji that even though we're separate from the whole, we're still whole. Now I understood what Swamiji told and experiencing it myself is really awesome feeling.

Time and again, traditional Yogic scriptures stress the importance of the Guru on the path to achieve the Ultimate experience of Yoga.

Ápta Pramana (experiential authority): Tirumandiram (Tandiram

When prana is brought under one's control Crystal like will the body be; and young despite years When guru's grace provides the light In the subtle spheres, the blessed souls will move.

Credit: The Tirumandiram Volume Three, Translation and commentary by T.V. Venkataraman LA.S., (Retd.), General Editor T.N. Ganapathy, Yoga Siddha Research Centre: Publication Series No .: 8, Babaji's Kriya Yoga and Publications, Inc., St Etienne de Bolton, Quebec, Canada

सुप्ता गुरुप्रसादेन यदा जागत्ति कण्डली ॥ तदा सर्वाणि पद्मानि भिद्यन्ते ग्रन्थयस्तथा ॥२॥

suptă guruprasādena yadā jāgartti ku dalī //

tadā sarvā i padmāni bhidyante granthayastathā // 2 //

When the dormant ku dali gets aroused by the grace of guru, then alone all the padmas (lotuses-cakras) and the granthis (knots) get pierced. 2

All scriptures, all literature, all method of teachings can only inspire you. They cannot give you experience. All books, all DVDs including mine - everything can only create inspiration in you but cannot give experience.

Experience can light a lamp. Same way jeevan mukthi can be transmitted only from a burning lamp. It is transmitted from only from a living body to a living body. If that body has to catch jeevan mukthi, it has to catch from a same material source which is living enlightenment. Please understand, I'm describing very clearly. If that body made out of muscles and the mind made out of thoughts, if it needs to catch living enlightenment - jeevan mukthi fire - it needs to catch from another one body which is living enlightenment of the same frequency, the same flesh and bones. Be very clear: Maha Avatar Baba cannot give you living enlightenment. He can only give you inspiration- some glimpse but if he wants to give you jeevan mukthi, he will have to guide to a person who is in the physical body.

Ramakrishna, or Ramana Maharishi, or Maha Avatar Baba, or Osho, or Jai Krishnamurthy, anybody. They are all still in the cosmic plane for whoever they were connected when they were in their physical body. For example, if you were there when Rama Krishna was there and you had directly connection with him and he blessed you and he passed away. Still you are living, he will be there to care of you but no new addition is possible.

If you are seeker, starting to pray to Rama Krishna, Ramana Maharishi, they can guide you to a living master. That's all. They themselves will not be able to give because it has to be transmitted from this plane, from flesh and bone. That is why the need of living master. That is also why no huge organization is able to move spirituality other than a living master.

I'll be living jeevan mukthi, without muscles even after leaving the body, but because there is no muscles I will not be able to transmit to the person who is with museles. If I initiate you now and give you the assurance, only then I can handle you even if I leave the body. So if you had assurance from RamaKrishna, Ramana Maharishi anybody, then you don't need to go to living master. But even then usually they guide to a master because living around the master not only living enlightenment it is a joy, it's an ecstasy.

Otherwise if you have not had connection physically, they can't do anything. Maha Avatar Baba cannot give you enlightenment or the experience. He can only guide. That is the reason why still that living master necessity is not replaced at all. Still the necessity for living master is there when the whole thing started by Sadashiva millions of years ago.

Shaktipata is the process of entanglement where the disciple can start reflecting the masters neurons. It is the highest form of spiritual process in the master's presence.

Listen. Shaktipata, the first thing it does in you - increasing the viscosity of Bliss, increasing the depth and presence and intensity of the Bliss in you, so that automatically breaks the Pitta laver. Delusion layer.

Shaktipata should be happening constantly in your system by the sweet Leela Dhyana, a sweet remembrance.

So every THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM YogaSM class, every cleansing technique, every action instructed by Sadashiva, is the opportunity to entangle with the Cosmos and the Guru.

We had our first THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM YogaSM session with Swamiii and we didn't know what to expect. Swamiji came on the stage, and in a few words, he arose our Kundalini in the middle of the Yoga session. It was the experience of a lifetime. I was doing sirsasana

with my eyes closed and I could stretch more than I ever stretched. It was a phenomenal experience, thank you Swamijil -Pushkar Gogia, entrepreneur, Australia

You need to know very clearly there are 3 kind of people teaching Yoga.

1. Who claims they are teaching from their personal experience. 2) Who knows only the scriptures, teach only from scriptures, does not have personal experience- Pundits scholars.

The pundits and scholars who just teach from the books, without having personal experience, cause less damage to people than this so called 'Enlightened Gurus' who declare they are teaching from personal experience; does not abide the shastras, does not abide by the scriptures!

Please understand, this is one of the important revelation I am giving you. These so called 'Enlightened Gurus' who does not abide by the scriptures are more dangerous to human beings, humanity, than the people who are abiding just by the scriptures

without enlightenment; because people who are abiding just by the scripture without enlightenment cannot damage you. They may not be able to give you experience but they can't damage you. because they are just following the scripture. Scriptures will never damage you. But this so called 'Enlightened' fellows, who don't follow the scriptures, because they get your complete trust and authority, they become authority just by convincing you in some two three things.

3. Very rare are the third varieties, third category of teachers who have a solid personal Enlightenment Experience, who are authorities, responsible for what they are speaking and completely connected, rooted, centered on the traditional yogic scriptures. Those are the rare beings from whom you should learn.

Fortunately, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM YogaSM belongs to the third category. As the Living embodiment of Sadashiva, H.H. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM shares His own experience of Enlightenment with one and all, while simultaneously connecting each technique to its scriptural roots in the Vedagamas.

Pramanas: Four Authorities and Evidences of Truth What makes THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga5M so authentic and unique are the 4 levels of Truths on which it is established. These are:

Shästra Pramana Apta Pramana Atma Pramana Saksi Pramana

Shastra Pramana is the scriptural evidence, the direct, ultimate authority on the Truth as it is, for it is directly from Sadashiva, the Adiguru (original Guru), the Source of all that is. In Sanatana Hindu Dharma, Veda-Agamas are the irrefutable Shastra Pramana. All knowledge currents, philosophies, rituals and lifestyle systems, and Yogic sciences for humanity are in-depth systematically revealed in Veda-Agamas form the pramanas.

There are 28 Agamas, each comprising 4 major sections:

• Jnäna Pāda or Vidya Pāda the knowledge section from Agamas
• Kriya Pada the rituals sections from Agamas
• · Yoga Pada the Yoga knowledge and science sections
• · Carya Pada the enlightened lifestyle from Sadashiva

The Veda-Agamas are the Source books of Hinduism or Sanatana Hindu Dharma. The revelation from the Veda-Agamas form the Shastra Pramana, the scriptural authority on truth, which came down directly from the mouth of Bhagavan Sadashiva to His consort Devi Adishakti.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM reveals, "Vedas are the ultimate, superior authority for the Hindus. Vedas are like a pure science, where the ultimate truths are explained, but Agamas are the scriptures where the applied technology, the applied science is expanded. All the Hindu bodies accept Vedas and Agamas as Shruti [that which is heard] and everything else follows as Smritis [the remembered scriptures]. Agamas are directly revealed by Sadashiva; they are more like a practical manual of how to, what to, where to, when to. All these details are answered with the right context, giving enough of understanding and I should say, in a more sympathetic, compassionate way, with a lot of concern for human beings with tremendous user-friendliness."

Apta Pramana are the ancient great authentic, time-tested, fool-proof compilations of experiences of Enlightened Sages called the Rishis, Siddhas, Munis, Incarnations (Avatars), the direct disciples and followers and descendants of Bhagavan Sadashiva, like the Saptarishis, Maharishis, including the Enlightened Ones such as Patanjali, Valmiki, Agastya Mahamuni, Abhinavagupta, Kshemaraja, Paramahamsa Yogananda, etc. The compiled experiences verify and expand further on the VedaAgamas, forming Apta Pramana.

Atma Pramana are the direct experiences of the Living Avatar, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, who is respected, revered as the living incarnations by millions of people worldwide. In the space of Pure Oneness or Shuddhadvaita with Bhagavan Sadashiva, the Atma Pramanas of H.H. Paramahamsa form the words of His Gurus, His own experiences, and all that He has learnt and directly experienced, and done thorough verification and authentication with the Sastra Pramana, and then presented to the world.

Saksi Pramana is the evidence of the experiences and sharings of the people who directly experience the Pramanas as a living, applied reality in their lives as the manifestation of His Atma Pramanas.

Only when all three are combined does the initiation safely culminate in Saksi Pramana - the individual disciple's experience of the highest state and power manifestations of Yoga . THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga5M as revealed by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM combines all three pramanas, precisely reviving the space from which Sadashiva created this science. After being subject to years of dilution and pollution of this sacred science, the most profound intention and context of Yoga is now being revived and transmitted as a tangible experience by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, the Avatar of Sadashiva Himself.

Understand, Yogic Body means: power, energy, flexibility, health. All these four put together is Yogic body. Yogic body in itself is a Power. All four qualities are worked upon and developed through the authentic practice of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga®, including traditional asanas, pranayamas, yogic cleansing techniques, mudras, bandhas, and the traditional Rope and Pole Yoga: Shivakhamba.

When the body is intensely prepared by the practice of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga" and Shivakhamba, the master's initiation the shaktipata, simply becomes Power.

The Power of Yogic physiology is the ability to go beyond food. The ability to build itself on pure prana and long breath. The ability to go beyond sleep, eat as much as it wants or as little as possible. A

Yogic body is the one whose muscle memory expresses its peak possibilities.

Having a glimpse of enlightenment, a satori, is not difficult. But to hold and radiate the same energy continuously, the body needs preparation.

It needs to develop a strong nervous system. Only then it will hold the master's energy during initiation. It will directly manifest as powers.

In a male body you should start with power, then add flexibility, then add energy; it will become healthy. For female body, start with flexibility, then add power, then add energy; it will become healthy. That is why the male body should start from Shivakhamba.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM YogaSM is a great possibility! The possibility to live an extraordinary life, in an extraordinary body. You are now ready to start your practice!

In the west, scientists have come to accept the Theory of Evolution, originally written about and pioneered by Charles Darwin in the 1800's. However, like gravity, calculus and even the science planetary positions and movement, these ideas did not originate from Western culture and modern science. The Law of Gravity and subsequently fundamentals of calculus was declared. a natural phenomenon by Hindu mathematician Bhaskaracharya nearly 500 years before an apple landed on Newton's head. Hindu Rishis described the movements of all nine planets and that the Earth was, in fact, not flat, long before Galileo suffered against at the hands of Roman autocrats in the 1600's.

And evolution is a concept known to humanity far more than just 200 years. Hindu history was compiled by the great Veda Vyasa, a powerful intellectual and devotee of Sadashiva. In the

Bhagavatam, Vyasa writes about the dashavatar, ten avataras (incarnations) of Vishnu, beginning from the matsya avatar and ending with Kalki.

Every Avatar brought a tremendous shift in the experience of life on planet earth. Bhagavan THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM summarizes this by saying. "Amoeba to fish is physical breakthrough. Fish to monkey is physical and mental breakthrough. Monkey to man is physical, mental and conscious breakthrough. Man to super human is physical, mental . conscious , super conscious breakthrough." The Avatar Bhagwan THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM is creating a SUPER CONSCIOUS breakthrough!"

It is clear in the Puranas that Sadashiva created the universe to enjoy Himself in many forms. The grand scheme of the universe is in the end to experience Sadashiva in the most deepest length, breadth and depth.

In the 2017 Jayanthi Message for Humanity, the Avatar declared:

What Vivekananda visualized, Yogananda yearned, Maharishi Mahesh Yogi tried, Aurobindo worked - for what all of them worked, by the grace of Sadashiva, it is already reality. It is already reality. Navatma Vikratis, the new species, are here. I will also prove medically, scientifically, by doing enough of studies, researches, documenting it. The Beings I am producing by manifesting powers are literally new Beings. It is not just evolved or grown - NEW. You will see the strand of DNA, which is completely alien, which is completely new. Non-recorded, nonobserved, non-documented. Completely new, which can be programmed just by will.

"Oh humanity, I am ready with the Science, come, become new. Evolve to the next level. This clarion call is my message for the humanity, this year on 2017 January 1st."

With this book, you hold in your hands a potent spiritual treatise, a priceless treasure gifted to humanity by a living Avatar of Sadashiva. Hence this book is not just a theoretical introduction to Yoga; it is a powerful initiation into THE original Yoga from the source.

Every technique presented in this book is foolproof, time-tested, powerful, ancient, designed and developed from the space of superconsciousness. It is provided here for us to tune all aspects of ourselves - our nervous system, our muscle memory and our consciousness itself to that highest frequency of Sadashiva. To make us into the New Specie.

The intent is not only to have the experience of Sadashiva, but also to sustain and maintain that state throughout our lives. It is not

just an experience we remember, but it becomes a lifestyle and space from where we function in our day-to-day lives.

1. Yogic Lifestyle (Charya) 2. Yogic Diet (Ahara) 3. Cleansing techniques 4. Pranayamas/Kumbhakas 5. Mudras 6. Bandhas 7. Pratyahara 8. Dharana 9. Dhyana + Samadhi 10. Mantra II. Yogic Physiology 12. Asanas

Within each section, the techniques are organized and enumerated for easy reference. Here, it is clearly listed with the scriptural reference, technique, therapeutic benefits and other elements.

Finally, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM is clear that THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga" is revealed to support EVERY human being. This book is an initiation into Yoga for both beginners and advanced followers. Regardless of their past expertise or experience, this book will give every reader glimpses of the highest state and experience of Yoga. We also welcome you to transform this experience into a permanent state of being, through Inner Awakening.

Tarya - चर्या, means lifestyle or behaviour. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga is not a lifestyle for health, but a lifestyle to build "superhuman" yogic physiology, experience exuberant bliss and manifest extraordinary powers and possibilities. It offers a life beyond what we think is possible.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga is rooted in the timeless Hindu Vedic-Agamic tradition. It is the revival of this sacred secret science in its pristine form.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga aims at reviving not only the spirit in which Sadashiva delivered Yoga, but also the LETTER - following the exact words of Sadashiva Himself with integrity. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga is based on the Yoga Pada of Agama, the ancient vedic scriptures.

Yoga is originally a Sanskrit word meaning merging, uniting, with the Ultimate, the Source, the Creator. As a matter of fact, it is a complete system to evolve the body, mind and spirit from human to Superhuman. It is a science to live and experience Advaita (the state of Oneness) and to express extraordinary powers. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga is a continuous happening, where every single moment of life is Yoga with Sadashiva.

Despite the popularity of the word Yoga, real Yoga still remains unknown to the masses. In the Hindu traditional scriptures, Yoga has been described as a lifestyle for ascetics, in remote secluded places, therefore forgotten over time. For a long time, the requiring initiation and training from an Enlightened Guru was limited and missing, keeping this science only to a few. But now, with the happening of the Avatar, the initiation became the matter of just one touch, or one glimpse; one "initiation". Yoga in its most traditional and authentic form is finally accessible to enrich the world. Plus, through the advancement of technology, it will be reaching everybody all over the world.

Super Consciousness intensely electrocuting your existence and raising you to the frequency of it's existence is Deeksha, initiation. Deeksha penetrates all your three layers, your muscle memory, bio memory, bio energy. Cutting across the powerless cognitions, raising you to the highest frequency literally electrocuting/reverberating your being. Your old powerless cognitions are just literally bombarded. Your very cognition is blasted to powerful cognitions. The Cognitions of Sadashivattva.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga is an initiation into the lifestyle of Sadashiva, radiating the state of Sadashiva and manifesting the superhuman powers of Sadashiva.

Sadashiva is a two part Sanskrit word. The first part "Sada" means eternal. The second part "Shiva" is commonly translated as God, but refers to the pure consciousness within everything. "God" is commonly associated with only three aspects: creation, giving sustenance, and destruction.

Sadashiva, on the other hand, has five aspects: creation (Satyojata), giving sustenance (Tatpurusha), destruction (Aghora), delusion (Vamadeva) and liberation (Ishana). THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explains that we go through all five of these aspects throughout our daily lives. The sixth dimension of Sadashiva is unmanifest. You also have the unmanifest power, means the powers of Sadashiva.

• To manifests Sadashiva's creativity, bring . Integrity.

• To manifest Sadashiva's sustenance energy bring Authenticity. The Ultimate Way of Living

• To manifest Sadashiva's destruction energy bring Responsibility.

• To manifest Sadashiva's delusion energy and handle it, bring Enriching in your life.

• . To manifest Sadashiva's liberation energy, liberating energy, bring Causing in your life.

• · Then what will make you manifest the unmanifest, Avyakta of Sadashiva, that is Shaktipata. As much as possible, be in Shaktipata with Sadashiva, the Guru, who is embodiment of Sadashiva. Be in Shaktipata with Him.

Live Sadashivoham by bringing all these six powers in your life.

All of you have all these energies. You are using it every day. By cooking, you are manifesting the power of creation. By eating, you are manifesting the power of sustenance. By digesting, you are manifesting the power of destruction. And, if something is undigested and your stomach is sick, you are in the power and energy of delusion. If the energy of digestion is absorbed, and you manifest it as powers, you are in the state of liberation. Every day you manifest all these five powers, all these five aspects of Sadashiva. For the unmanifest to manifest in

you, all you need is Shaktinipata -Shaktinipata means to start living the instructions and initiations without waiting for your logic to get convinced. The joy you experience, when you live, just because He said, that's it. That joy is called Shaktinipata.

Bring all these six in your life. Add more and more experiences and you will be adding more and more Sadâshivoham in you. Let Avyakta become Vyakta, let unmanifest become manifest. It is a direct message from Sadashiva, from the space of Sadashiva, from the place of Sadashiva to everyone of you, who are literally Sadâshivas.

The regular manifestation of Yoga yields extraordinary physiological, mental, emotional, and spiritual benefits. Through the practice of Yoga, one can attain benefficient accomplishments. He can attain liberation (moksha), ascend to the state of ineffable bliss.

..

Kirana agama, Yoga Pada: 2-3

From that space of oneness with Sadashiva, shakthis manifest. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yogis demonstrate superhuman powers from the higher states of consciousness; the space of Oneness with Sadashiva. A THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yogi is able to manifest powers such as Body scanning, remote viewing, levitation and materialization, freely without worrying of deviating from the path of Enlightenment.

.. I

Just as the fire latent in wood does not appear without churning, so the lamp of wisdom does not arise without the happening of Yoga.

23 (Yoga-Kundaly Upanishad III.14-15)

In this chapter, you will find the original scriptures, pramanas, related to Yogic Lifestyle:

Preparations for the manifestation of Yoga

Choosing the space

Preparatory rites

Qualities needed for success in Yoga

The parts of Yoga manifestation: Asana, Pranayama, meditation ...

Yamas and Niyamas (having the right context)

Let us now enter into the Lifestyle of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yogis!

Yoga is Cosmic Alignment Atma Pramona - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Yoga, Kriyas and Tattvas for New Specie Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Four Shakthis / Tattvas of a Yogi Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Yoga is aligning your spine to the Cosmit Geometry. Your spine feeling your existence is prana. Prana, the cosmic currency flows through you the moment you are integrated to the though current you cherish and alight your spine to the Cosmic geometry.

With proper Kriyas, Yoga, your body should be prepared; and proper Tattoss, principles, mind should be prepared; with proper Initiation, Kundalini should be awakened; then the whole awakened energy stays inside your system eternally as part of your muscle-memory. You become a new being, a Jeevan Maktal You know how to carry the space of Sadashivoham!

Integrity awakens the power of words; Vak Shakti. Authenticity awakens the power of thoughts; Mano Shakti. Responsibility awakens the power of feeling; Prema Shakti. Enriching awakens the power of living; Arna Shakti.

1. You are Already the Ultimate Atma Pramona - आरमा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

2. Will-persistence is What You Need

S

Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

You are the Ultimate, even when you are manifesting bondage, you are manifesting suffering, you are manifesting all the unnecessary things.

Decision, will-persistence, decision, will-persistence to manifest all the best things, is the science of power manifestation. Everything you manifest even now, you manifest so, your decision to manifest what you want and will-persistence is only required for you to manifest powers or whatever you want in your life.

3. Guru for Shaktipata is the Basic Requirement Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Atma Pramona - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Add Integrity to

Your Creation

Sadashiva, is required in the form of Guru in your life, only to do Shaktinipata, to make these two statements into reality, that's all. With this three statements, essence of Hinduism, essence of Shuddadvaitam is in front of you.

Your creativity plus integrity is Sadashive's creation energy, is Salvouata. Only from Satya, anything can be born, Jata mans born, Sadworth means born out of Integrity. Anything, which is born out of Integrity, only will stand forever. So the creation face of Sadeshiva is Salyojata in all your creativity. It can be as simplicated as manifesting wealth. It can be as lover as you think; sexual desires, or it can be as higher, as creating your Enlightenment. Any creation-including manifesting powers -any creation, including manifesting powers, add Integrity to it. Out of Satya, anything born, Salyojata, anything born out of Integrity will stay forever and do good to you. You all have that is Ahan. When you all Integrity to it you will become Saddshivoham, in your creativity.

Living in Oneness Atma Pramana - आल्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Ways of Shaktinipata Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

From the space of Oneness with Him, we don't manifest only powers, but also powerful cognitions, and the realization of our own Sadashivatva, living the state, radiating the space and manifesting the Shaktiva.

The moment you see the master, see the Garu, in His presence you will see the breathing pattern automatically changes. Understand. Whenver eyes opening wile to drink Hs form, mouth opening with in be joy, breathing pattern changing, ears getting into the listening space, skin experiencing goose burnps, all these are the clear ing Shaktipata. Whether you see Him, remember Him, celebrate Him, dance with Him, eat with Him in in the modern days, getting a 'like' from Him, all this is Shaktiyata.

Shaktipata does not need your belief. It just needs your integrity Atma Pramana - आरमा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

You being clear about what you want from you, and what do you want from from Guru. That's all I call it Integrity.

Shaktipata needs no logic Atma Pramona - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

a D

e

Living in Oneness Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Shaktinipata means start living the instructions and initiations without waiting for your logic to get convinced. The joy you experience, when you live, just because He said, that's it. That joy is called Shaklinipata.

From the space of Oneness with Him, we don't manifest only powers, but also powerful cognitions, and the realization of our own Sadashivatos, living the state, radiating the space and manifesting the Shaktis of Sadashiva.

No practice for the THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yogi - Declare and Manifest!

Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Thous shall not do any spiritual practice. If you are my disciple and doing any spiritual practice, it is disespect to Me. Declare and natifes. First and foremost lesson you need to know is declaration of your will, the straight method to manifest powers.

Sastra Pramona - शास्त्र प्रमाण Raurava Agama -Mantrartha Varnanam X.67

Sostra Pramona - शास्त्र प्रमाण Raurava Agama -Mantrartha Varnanam X.22

düramgamatvakhacaratvam sudüradrka ca | adršyatvamevamanimādi munau yadāryama ||

mantrayogamayepithe tatrasthastena cocyate ||22||

Sostra Pramona - शास्त्र प्रमाण Raurava Agama -Mantrartha Varnanam X.23

Since Lord Siva occuples the body and soul of highly enlightened and perfect yogis and sages, He shines forth as the Great Self of all of them. So He is Paramatman. Paramatman

The unique system of Yoga exclusively belonging to Siva is known as Sivasadbhava Yoga which is centered on the essential qualities of Sadasiva and on the nature of being eternally free from the three limiting factors - anava, karma and maya. Lord Siva constantly remains established in the Yoga of Sivasadbhava. He is uninterruptedly seated on the pedestal which is of the nature of mantra Yoga (that is, the pedestal designed with mantras). Therefore He is praised as Yogapitha samsthita. 22

Being ever-relevant and superior to all other systems of Yoga, the specific Yoga known as Sivasadbhava Yoga is always in much exalted state. Being firmly established in this unique Yoga, He is always in delighted state. Therefore He is called. 'Nitya Yogi' by the experts in knowing the essential nature of tattvas. 23

Sastra Pramana - शास्त्र प्रमाण Srimat Sarvajnanottra Agama -Yoga Pada 1

eka kinastu s'a'ntasya yatacitta vira'gin.ah9] yukta'ha'ra viha'rasya yukta ces"t'asya Karmasu] yukta svapna'va bodhasya tattvatah s'r'n.u s"an.mukha [1]

O. San mukha!, I will explain the disciplines of Yoga as applicable to the one who is alone keeping himself dissociated from the company of worldlyminded persons, who is with settled mind, who is with deep sense of detachment by keeping his mind under control, who takes moderate food, who limits himself in his routine worldly activities and who sleeps moderately and keeps himself awake sufficiently. Listen to my instructions on Yoga.

Practice (abhyasa) brings control of the modification of the citta, detachment towards the (sense) objects, establishes God in the Self, and there is absence of other disturbing factors in the flow of thought. Repeated, intensive, steady, consistent, and devoted effort made over a long period of time is abhyasa. This Is Yoga.

Apta Pramana - आप्त प्रमाण Hathatatvakaumudi Chapter 11.1

अभ्यासाच्चित्तरोधो विषयविरसनाच्चात्मनीशस्य मूत्ती अन्यस्मिन वान्यवृत्तिव्यवधिविरहिते चित्तवृत्तिप्रवाहे ॥ पोनः पन्यन् यल्न प्रचयकरणमभ्यास एषः स्थिरः स्यान निरन्तयोदराभ्यां सह चिरभजनात् स्यादविरतोऽथ योगः | १

abhyasaccittarodho vişayavirasanaccatmaniśasya mürttau anyasmin vanyavrttivyavadhivirahite cittavrttipravahe || paunahpunyena yatna pracayakaranamabhyasa esah sthirah syän nairantaryādarābhyām saha cirabhajanāt syādavirato'tha Yogah | 1 |

Keep the mind balanced for Yoga

Sastra Pramana - शास्त्र प्रमाण Srimat Sarvajnanottra Agama -Yoga Pada 4

ma'na'ma'nau samau kr'tva' sukha duhkhe same tatha 'hars"am bhayam vis" a'dam ca samtyajya Yogamabhyaset II 4 II

Keeping the mind balanced well when honored or abused, and in the same way when delighted or distressed and having completely freed himself from being subject to excessive delight, fearfulness and despondency, the sadhaka should repeatedly practice the disciplines of Yoga.

Sastra Pramana - शास्त्र प्रमाण Srimat Sarvajnanottra Agama -Yoga Pada 7

sna'tva' s'uciruspr's'ya pran.amya s'irasa' s'ivam Yoga'ca'ryam namaskr'tya Yogam yun"jita ma'navah || 7 ||

Having taken the usual ceremonial bath, maintaining purity in body and mind, having performed the succeeding rites such as getting besmeared with vibhu'ti and sprinkled with consecrated water, having prostrated before Siva and his A'ca'rya (Guru) who has initiated him into the discipline of Yoga, the sa'dhaka should attentively involve himself in the disciplines of Yoga.

The Nishpatti-Avestha -Reaching Immortality

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita-III.66

tato'bhyasakramenaiva nispattirYogino bhavet | anādiKarmabījāni yena tīrtvā'martam pibet || 66 ||

After this, through gradual exercise, the Yogi reaches the Nishpatti-avestha (the condition of consummation). The Yogi, having destroyed all the seeds of Karma which existed from the beginning, drinks the waters of immortality.

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita-V.207

Apta Pramona - आप्त प्रमाण Hathapradipika of Svätmäräma (Chapter 3, Verse 3)

hathavidya paramgopya Yogina siddhimicchata | bhavedvíryavatî guptă nirvîryă ca prakâsită || 207||

āsanam kumbhakaścitram mudrādi- karanam tathā II atha nādānusandhānam abhyāsānukrameņa tu II 3 II

while keptsecret, revealed it loses power.

The proper sequence of the Yoga practice is: asana, different kumbhakas, mudras and nādānusandhāna. 3

Apta Pramana - आप्त प्रमाण Hathapradipika of Svatmarama (Chapter 3, Verse 6)

शिव विद्या महाविद्या गुप्ता चाग्रे महेश्वरि

siva vidya mahāvidyā guptā cāgre maheśvari |

मद्भाषितमिदं शास्त्रं गोपनीयमतो बुधैः ॥ २०६ ॥

madbhâsitamidam sastram gopanîyamato budhaih || 206 ||

Practice of Yoga alleviates suffering, If one follows the daily regimen of moderation in diet, activity, physical effort, action, sleep and awakening. 6

O Great Goddess! This science of Shiva is a great science (mahavidya), it had always been kept secret. Therefore, this science revealed by me, the wise should keep secret.

The Yogi, desirous of success, should keep the Hatha Yoga as a great secret. It becomes fruitful while keptsecret, revealed it loses power.

The proper sequence of the Yoga practice is: asana, different kumbhakas, mudras and nädänusandhäna. 3.

Apta Pramana - आप्त प्रमाण Hathapradipika of Svätmäräma (Chapter 3, Verse 3)

Apta Pramana - आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 3, Verse 3)

Apta Pramana - आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 3, Verse 3)

hathavidya paramgopya Yogina siddhimicchata | bhavedvīryavatī guptā nirvīryā ca prakāšitā || 207||

āsanam kumbhakaścitram mudrādi- karanam tathā II atha nādānusandhānam abhyāsānukrameņa tu II 3 II

Apta Pramana - आप्त प्रमाण Hatharatnavali (Chapter I, Verse 78)

utsāhānniścayād dhairyāttatvajňānāthadaršanāt bindusthairyänmitähäräjjanasangavivarjanät II nidratyagajjitasvasat pithasthairyādanālasāt gurvācāryaprasādācca ebhirYogastu siddhyati II 78 II

Succes in Yoga can be attained through these means: enthusiasm, firm resolution, patience, correct understanding of the principles underlying the phenomenal creation, stability of bindu, consumption of moderate food, avoiding public contact and sleep, having control over breath, attaining stability in an asana, diligence, pleasing the Guru and acharya. 78.

Success in Yoga can be attained by favour of the (lessons of the) scriptures, grace of acarya, Yoga practice and grace of isvara. 79

Through a diligent practice, one attains success in all the Yogas, irrespective of one's being young, old, diseased or decrepit. 23.

Apta Pramona - आप्त प्रमाण Hatharatnavali (Chapter I, Verse 79)

Through practice, one attains success in Yoga

Apta Pramana - आप्त प्रमाण Hatharatnavali (Chapter I, Verse 23)

śrutyácaryaprasādācca yogābhyāsabalena call İśvaránugrahenaiva Yogasiddhistu jāyate II 79 II

yuvā bhavti vrddho 'pi vyādhito durbalo'pi vā | abhyasatsiddhimäpnoti sarvayogesvatandritah || 23 ||

Control over sleep, food and breath through Yoga

Apta Pramana - आप्त प्रमाण Hatharatnävali (Chapter I, Verse 69

tyaktanidro mitāhāro kitaśvāso jitendriyah Ilhathabhyasaparo nithyam yogi brahmasamo bhavet II 69 II

जनसङ्क ल औल्यञ्ज षडभियोगो विनश्यति ॥ ७७ ॥

Janasangañca laulyanca sadbhiryogo vinasyati II 77 II

atyaharah prayasasca prajalpo niyamagrahah II

A devoted practitioner of Hatha, who is consistent in this practice, has gained control over sleep, food breath and senses, attains Brahma. 69

Excess eating, over-exertion, talkativeness, extreme austerity, public contact, and greed these six ruin Yoga practice. 77

Apta Pramana - आप्त प्रमाण Hatharatnāvalī (Chapter I, Verse 77)

Apta Pramana - आप्त प्रमाण Hatharatnävali (Chapter I, Verse 73)

varjayeddurjanapritivahnistripathasevanam II

अत्याहारः प्रयासश्च प्रजल्पो नियमग्रहः ॥

prātahsnānopavāsādikāyaknešādikam tathā II 73 II

One should shun company of wicked people, fire, women, (long) walk, morning bath, skipping meals and excessive physical strain. 73

One should make a firm seat in the holy place and put skin of Tarakshu or deer on it.||20||

That seat should be covered with black blanket and ochre coloured cloth respectively and then practice to sit comfortably on the seat. ||21||

On attainment of bijabhava (foundation in Yoga practices) by the practice of yama-niyama, this Yoga flourishes (sprouts) for a Yogi through pranayama and asana. 1.

One gets stability, good health and lightness in the limbs through asanas and moreover, overcomes the duality of happiness and suffering, heat and cold, by meditating on infinity and practice of yama and niyama. 2.

śucau deśe pratisțhapya sthiramâsanamätmanah | târaksavam vā mārgam vā carmāstīrya tathopari ||20||

āstīrya kambalam krsņam vastram kāsāyamāstaret | abhyesedāsanaṃ cādāvupavišya yathāsukham ||21||

samprāptabījabhāvo yamaniyamābhyāmayaṃ Yogah l prāņāyāmāsanakairankuravān sādhakasya bhavet II1 II

Description of Asana as seat for Yogic Practice

Sastra Pramana - शास्त्र प्रमाण Paramesvaragama (Ch. 10 SivaYoga, 20)

Sastra Pramana - शास्त्र प्रमाण Paramesvaragama (Ch. 10 - SivaYoga.21)

Yoga Flourishes through Asana and Pranayama

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Chapter 7.1

What Benefits Yogi gets through Asana

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Chapter 7.2

syadasane sthairyamarogatangesu lāghavam duhkhausukhosnaśitaih II dvandvairiite'smin abhibhüyatena nante samapattitaya yamabhyam II 2 II

sadhanatrayamidam marujjaye proditam hi mitajagdhivistare II śakticalamatha sadhanayugmam nábhivāyudhrti nādicālanam II 3 II

Moderate diet, (mastery in) asanas and sakticalana - these three means are (recommended) for control over prana. Retention of prana at the navel and (moving the) prana into the nadis are the two means. 3.

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Chapter 11.4

syät sangah siddhatirthädyadi sukrtavasät prägbhavabhyasajo'yam yaddvārā [aścimena tvartimiha phalam dršyate kvāpi loke || tatsarvam nānyanādya śirasi parigatenānileneksyate'das tasmadabhyasa eva tvaritalaghubhida Yogatastirthalabdhat || 4 ||

In this life when the results are obtained quickly, it is due to the practice in the previous life and with the fortunate company of a Guru. This is prana reaching to the head through the posterior path and not through any other channels and with the grace of a Guru. Therefore, practice alone is important.

Apta Pramana - आप्त प्रमाण Hathatatvakaumudi Chapter 11.6

ahamkarajaye tadvaddehe kathinatä kutah || 6 ||

Camphor having been old, becomes soft. Similarly, if ego is controlled, there remains no rigidity in the body. 6

Apta Pramana - आप्त प्रमाण Hathatatvakaumudi Chapter 11.7

अवृत्तिकस्यात्मनि शान्तवाहिता-सम्पादनार्थं मनसः प्रयत्नः ॥ अभ्यास एषश्चिरकालसेवितः सत्कारवान स्याद्वबभूमिरतुट ॥ ७ ॥ avrttikasyātmani śāntavāhitā-sampādanārtham mānasah prayatnah || abhyāsa eşascirakālasevitah satkāravān syāddrdhabhūmiratrţ || 7 ||

All mental efforts are to attain the state of quietness (santivahita) of the Self, which is devoid of mutation (modification). When practice becomes consolidated one becomes desireless over a long period of time.

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Chapter 11.9

yathā yathā syād drdhābhūmikā munāvabhyāsataņ santatadīrghasevitāt || tathā tathā prāņamarut susidho'dan dhātudosān tanumipsitām caret || 9 ||

As the practice conducted over long period with consistency becomes deep rooted, the pranavayu having been wellcontrolled eats up the impurities in the bodily constituents of a Yogi and course through the body in the desired manner.

Technique to Gain Mastery on Breath, Mind and Senses

Sastra Pramana - शास्त्र प्रमाण Rudrayamala Tantra 23.18-21

गमाक्यात् स्थिरचता जितन्द्रियः ॥ २३.१९ ॥ पयः प्रमाणं वक्ष्यामि हस्तप्रस्य व्रयं लयम् शनीविजेतव्याः प्राणा मत्तगजन्द्रवत् ॥ २३.२० ॥ ष मासाज्जायते सिद्धिः परकदिषु लक्षणाम् मेणाष्टाङ्गसिद्धिः स्याद् यतीनां कामरूपिणाम् २३.२१ ॥

sada sampūrayedvayum bhävako gatabhirmahān | bhaksyasthane samayojya pibedvayumaharniśm || 18 || catuhsasthidine sarv kşayam krtvá tatah sudhih J payobhakşanamäkuryät sthiraceta jitendriyah || 19 || payah pramanam vaksyâmi hastaprastham trayam trayam | sanaih śanairvijetavyah prānā mattagajendravat || 20 || sa māsājjāyate siddhih pūrakadisu laksanām |

kamenästängasiddhih syäd yatinām kāmarūpinām ||21 ||

Giving up great fear, the vital breath should be taken in the stomach; And in a systematic way, breath inhaled day and night.

Thus the advanced practitioner should continue the process for sixty-four days and become firm in it; Then the one who has stablised his mind and senses should drink milk (and sustain himself upon it).

I am telling about the measure of milk to be taken; it should be in the measure of three handsful; (By doing so) gradually the (five) pranas are controlled like an excited elephant.

Thus in six months one gains mastery in this method, and this is the sign of puraka (pranayama); Gradually in this sequence the mastery of Astanga Siddhi may be gained by sensuous ascetics.

āsanam yo hi jānāti vāyunam haraṇam tathā | kālādīnām nirṇayam tu sa kadācinna naśyati || 77 ||

abhyaset prāṇarodhākhyam yogangam gatabhirmunih | usah kale ca madhyanhe sayahne cardharatrake || 57||

Sastra Pramana - शास्त्र प्रमाण Rudrayamala Tantra 23.77

Yogi Must Experience Pranayama

Apta Pramona - आप्त प्रमाण Yoga Rahasya of Nathamuni II.57

Preparation for Nadishuddhi

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Ch35.2

sudine mangalam krtvā natvā Gurupadāmbujam | smrtva ganapatim svestadevatām sādhakah śuchih | prārabheta mudā śānto nādiśuddhim yathoditām || lti || 2 ||

The one who knows to control the breath and has the understanding of time management etcetera; He never dies.

The person following the path of Yoga must practice the anga called pranayama, before sunrise, at midday, before sunset and at midnight.

A sadhaka having been purified on an auspicious day after performing mangala (auspicious beginning), worshipping the lotus feet of the Guru, worshipping Ganapati and the tutelary deity, should start nadisuddhi as prescribed, in a poised and peaceful manner.

Technique for Comfortably Maintaining Kumbhaka

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Ch35.3

ślaksnavallijacūrnādyagorghrtam svānane purā | upajihvāntarachidre datvängusthena yuktitah || tena pränäyämamadhye sukham tisthati kumbhake || 3 ||

At first one should judiciously put the fine powder of black pepper mixed up with ghee in the opening of the uvula in the mouth with the help of the thumb. Thus, In the process of pranayama one can comfortably maintain kumbhaka.

Setting the Right Space and Context Before Pranava

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Ch35.4

na hi dahavismrtimādakabhāvah praņave purā calamano'nugāvayoh || sukhado vinendulataya'mrtakartya vapuşîştasiddhidānyadupāyah || 4 ||

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Ch35.6

suddhe caikantadese sucir apagatabhilh prânmukho vottarāsyah sthitvá krttyamśukādyairmrdutara visade vistare pāstaicintah || krtvá pīṭhāni mudrādikamanu mitabhuk sādhakaḥ śrīnṛsimhāṃghrau datvā hrcca natvā Gurupadamapatrt mandamāyāmamihet || 6 ||

Before the practice of pranava, since a restless mind follows the senses, one would not experience swooning and obliviousness of the body. Without the (creeper) of moon producing pleasant ambrosia in the body there is no other means to have success

Resorting to a serene and isolated countryside. after having been purified, free from fear and worries, one should sit on a seat of hide of antelope, cotton and other soft seat

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Ch35.10

यः साधकस्य प्रथमं शरीरे घर्मः समायाति सुपुतिपिच्छलः ॥

समीररोधे श्रमजः शिराभ्यः कुम्भायिना यः स रसोद्भुते नवः ॥ १३ ॥

yah sadhakasya prathamam sarire gharmah samayati supütipicchalah ||

samīrarodhe śramajah ślrābhyah kumbhāgninā yah sa rasodbhūte navah || 13 ||

A Yogi should not give into even a little complacency followed by recaka, puraka, and kumbhaka. One should remain engaged in the pranayama without giving any break in it.

As a result of exertion during the holding of breath, the fire called kumbhagni produces morbid and sticky sweat which is pecullar in the body of the Yogi in the initial phase.

Initially the practitioner experiences perspiration followed by tremors and thereafter levitation of the body - which are the signs of mastery over prana.

Initially morbidity, ignorance and lethargy of the citta residing in the indu (nadi) and apana are removed along with perspiration. With the advancement of experience, ojas that forms the essence of the body and which is the part of ambrosia secretes abundantly from the body.

Apta Pramana - आप्त प्रमाण Hathatatvakaumudi Ch35.13

Body Indications of Progress on Control of Prana

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Ch35.18

More Details on Progress in Yoga

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Ch35.28

prasvedah prathmah pascāt kampanam munisattama | utthānam ca śarīrasya cihnametat jite'niie | evamabhyasatastasya mülarogo vinasyati || 18 ||

purā malā'jñānapadendvapāna-jādyam drutam cāsya cittam sagharmah || ojo'mrtânsam śramato'ngasāram-abhyása orvyam bahireti dehāt || 28 ||

Part 2: Nithyananda Yoga_ Evolution of the New Species - 1008+ Pramanas from the Source_English_part_2.md

Prior to Powers, Type of Sweat and Nadishuddhi Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Ch35.14

Yogasiddhyarambhapürvakāle dvādašamātrakāt nadiśuddhyuttaram jātah siddhyańgam gharma uttamah || 14 ||

Prior to the commencement of Siddhis, the secretion of perspiration which is considered superior and which is a part of Siddhis is followed by nadisuddhi practised with 12 matras (time units of retention)

Signs of Happening of Yoga

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Ch35.25

nādābhivyaktiruccairabalahutavahoddīpanaṃ sparsannasya bhūyiştham dhāraņam syād gadagaņadalanam nādisaṃśodhanaṃ ca |} kariyam dehe prasādo bhavati ca vadane bindubandhaśca tanvām arogyam dīrghamāyurnayanaviśadatā syādidda yogalakşma || 25 ||

Profound revelation of nada, enhancement of (gastric) fire and sensation of touch, prolonged retention of (breath), removal of host of diseases, purification of nadi, slimness of the body, pleasing appearance, retention of bindu in the body, feeling of wellness, long life, clarity of vision - are signs of Yoga.

The excretions are passed out from the big intestine, purification of the nadis, sucess in pranava, atonement of sin, enhancement (of gastric fire), tranquility of mind - are achieved through advanced practice by a practitioner.

mahāpāyustham malamatinādī-śuddhir jayo'tra pranavasya pāyam || śāntih pradīptirmanasah prasādoabhyāsa pravṛddhau yaminah sadābhyāh || 26 ||

In the arambhavastha, due to purification of the nadis coupled with the practice of pranava, there gradually arises the signs of success in Hatha like tremors, etc. The very degree of control of prana itself manifests in the transformation of qualities.

Control and winning over of prana qualitatively enhances (bodily) fire which (consequently) controls hunger. One gets rid of the corpulence which is (quality of) earth element, and makes on experiencing slimness, lightness and sturdiness of the limbs.

Prana in fact represents Sun which is light. Through Yoga one brings about harmony between apana and hrd (heart), which are otherwise inert. By removing inertia from these through elimination of impurities, it brings control over the body.

nāḍīviśuddhya pranavaprayogād ārambhakāle haṭhasiddhicihnam || kramena kampādi jitānilānurūpam hi dharmāntaramabhyudeti || 38 ||

āyāmatah prāṇajayasya śaighryam gato guņo'gneh kşudaghnam bhavati || bhaumo guṇah pīvaratā'stameti tadākrśatvam laghutāngadārdhyam || 29 ||

prāṇastu cidrūpa inah prakāśo yogena cāpānahṛdormitho'tvāt || vimūdhayoh sangajajādyamābhyām malakşaye'yam tanusiddhibījam || 33 ||

Success in the control of prana manifesting in the transformation of qualities

Apta Pramana - आप्त प्रमाण Hathatatvakaumudi Ch35.38

Benefits of control of Prana

Yoga Brings Integrity and Control in the Body

Apta Pramana - आप्त प्रमाण Hathatatvakaumudi Ch35.33

Benefits of Eliminating Impurities in the Nadis

Apta Pramana - आप्त प्रमाण Hathatatvakaumudi Ch35.35

पुसः स्वल्पमरोगता न कमयो लाला न घर्मोऽरतिः दःश्लेष्मानिलपित्तशान्तिरमलः कायो भवेत सन्दरस तावत कालभ्यं कभोज्यनियमग्राह भजेदल्पभुक् ॥ ३५ ॥ nadimadhyamalakşaye'lpaśayanam mūtram vidustena sah

pumsah svalpamarogatā na krmayo lālā na gharmo'ratih || duhšiesmānilapittašāntiramalah kāyo bhavet sundaras tāvat kālabhyam kubhojyaniyamagrāhaṃ bhajedalpabhuk || 35 ||

When the impurities lying in the nadis are eliminated, one experiences reduced sleep and scanty urination. Moreover, he has less (chance) of allments, worms, saliva, perspiration, disinterestedness, insidious (kapha) phlegm, vata and pitta - thus rendering the body purified and handsome. One faces fear (premature) death who sticks to unwholesome food. Therefore one should consume moderate food.

Practice of sagarbha pranayama alleviates sins (impurities). In the armabha stage the foundation for success is laid for the muni. The effects of nadisuddhi are not obtained without guidance of a genuine Guru.

A wise should practise 80 rounds of kumbhakas in the morning, noon, evening and midnight. Once one gains more proficiency, one should practise the other (Yogic) angas in between.

Guru is Needed for Success in Nadishuddhi

Apta Pramana - आप्त प्रमाण Hathatatvakaumudi Ch35.39

Kumbhaka Practice During the Day

Apta Pramana - आप्त प्रमाण Hathatatvakaumudi Ch35.40

sagarbhakāyāmata udgatāṅho munistadārambha udeti siddhibhūb || sannādiśuddeh parināma esah samprāpyate sadGurunā vinā no || 39 ||

prabhāte ca madhyandine sāyamardhaniśayam sanairabhyaset kumbhakan iñah || sadasiti80paryantamabhyas-caturvāramangāni madhye'bhyasan sat || 40 ||

Apta Pramona - आप्त प्रमाण Hathatatvakaumudi Ch.41.41

चैतं जीतात्मनि जितानिलपायकाम्यां नो शक्तिबोधनमुते स्ति सम्माजन्म || ४१ ||

When the self (mind) is controlled along with prana and agni, a muni attains special abilities like reaching far and movement in the space, clairvoyance, ability to disappear, anima, etc. All this is not possible without the awakening of shakti (kundalini). Life is not worthwhile unless there is awakening of shakti.

Apta Pramana - आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 5, Verse 59)

Bliss Overcomes Poison in the Yogi's Body

Apta Pramana - आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 5, Verse 60)

indhanani yatha vahnis-tailavattim ca dipakh || tatha somakalāpürnam dehī dehm na muñcati || 59 ||

The embodied soul (of a Yogi) does not leave the body, which is full of nectar oozing from the moon, like fire does not leave the fire-wood and flame does not leave an oily stick. 59.

takşakenâpi daştasya na bādhate || 60 ||

A Yogi, whose body is filled up with nectar (soma) flowing from the moon, is not affected by the venom, when bitten by taksaka (the deadliest snake) || 60 ||

Abstinence (Yama) is bringing of the sense under control through the knowledge that 'all is Brahman [sarvam brahmeti]'. This Yama should constantly be practiced, again and again.

Yama (Abstinence) is called as the detachment or dispassion [vairagya] from the body and senses, say the sages. Consistent attachment towards the Absolute Principle is called Niyama.

To direct the mental current towards the basic unity of all things and to divert it from the observation of differences is "Observance" - Niyama; therein lies transcendent bliss [parananda]. It should be practiced regularly by the wise."This constant inclination towards the Supreme Essence is traditionally known as the 'Observance'.

sarvam brahmeti vai jñānādindriyagrāma-saṃyamaḥ | yamo"yamiti samprokto'bhyasaniyo muhurmuhuh || 17 ||

dehendriyesu vairagyam yama ityucyate budhaih | anuraktah pare tatve satatam niyamah smrtah || 28 ||

सजातीयप्रवाहश्च विजातीयतिरस्कृतिः नियमो हि परानन्दो नियमात्क्रियते बुधैः ॥ १८ ॥

Yama Defined

Sastra Pramana -शास्त्र प्रमाण Tejo Bindu Upanishad 1.17

Sastra Pramana - शास्त्र प्रमाण Trishikhi Brahmana Upanishad, 28

Sastra Pramana -शास्त्र प्रमाण Tejo Bindu Upanishad 1.18

sajātīyapravāhaśca vijātīyatiraskrtih | niyamo hi parânando niyamätkriyate budhalh || 18 ||

niyamalśca yamairvişani rogâh pravinasyanti susamyutasya pithaih II cirakālayadāntarā asādhyā yaminah sadhujitasanasya purpsah II 4 II

Sastra Pramana -शास्त्र प्रमाण Tejo Bindu Upanishad 1.19

asana. 4.

Translation

A Yogi, who is well -balanced, has control

over food intake can alleviate the chronic

through the practice of yama, niyama and

and incurable diseases and toxicity

Tyaga is the renouncing of the form of the phenomenal world or perceptional reality [prapañca rupa], as the result of the intranalysing the ever-existing essence of Consciousness, the Atman, and should, indeed, be highly adored by the great Beings, as it is capable of giving (them) instantaneous liberation [moksha] from all incompletions.

त्यागः प्रपञ्चरूपस्य सच्चिदात्मावलोकनात् त्यागो हि महता पूज्यः सद्यो मोक्षप्रदायकः ॥ १९॥

tyagah prapañcarüpasya saccidatmävalokanāt | tyágo hi mahatä püjyah sadyo moksapradáyakah || 19 ||

Mouna (the Pure Silence) Sastra Pramana na -शास्त्र प्रमाण Tejo Bindu Upanishad 1.20, 1.21. 1.22

माद्राची निवर्तन्ते अप्राप्य मनसा सह यन्मीनं योगिभिग्यं तद्वजेत्सवेदा बधः ॥ २०॥

वा तद्भवन्मीन सर्वे सहजसीतितम् गिरां मीनं तु बालानामयुक्तं ब्रह्मवादिनाम् ॥ २२॥

yasmādvāco nivartante aprāpya manasā saha | yanmaunam Yogibhirgamyam tadbhajetsarvadā budhah || 20||

vāco yasmānnivartante tadvaktum kena śakyate | prapañco yadi vaktavyah so'pi śabdavivarjitah || 21 ||

iti vā tadbhavenmaunam sarvam sahajasamjñitam | girām maunam tu bālānāmayuktaṃ brahmavādinām || 22 ||

When the speech (vaca) returns foiled along with the mind, that Pure Silence, Mauna, which Is worthy of being attained by Yogins, will always be attained by the inanimate (organs of sound, etc.).

When speech returns (foiled), by whom will it be possible to express That ? If the world is to be told (of it), even that (world) is devoid of (suitable articulate) sounds (for conveying the Idea).

In either case, there is Mauna, as all nomenclature is based on the inherent qualities (of the things to be named). Mauna, the Pure Silence in relation to word of mouth is for simple folk and is inapplicable to those who identify with the Brahman, Brahmavadis.

About Mouna

Sastra Pramana - शास्त्र प्रमाण Mundaka Upanishad, verse 2.2.5

यस्मिन् द्यौः पथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वः विकं जानथ आत्मानमन्या वाचो विमुञ्जुधामुतस्यैष सेतुः ॥ ५ ॥

yasmin dyauh pṛthivī cāntarikṣamotam manah saha prāṇaiśca sarvaib | tamevaikam jānatha ātmānamanyā vāco vimuñcath-āmṛtasyaiṣa setuḥ || 5 ||

He in whom the heaven, the earth, the antariksha (the inter space), and the mind with the pranas are centred; know him alone to be the Atman (Self) of all by virtue of being liberated from speech [vaco vimuñcat]; this is the bridge to the nectar of immortality.(Note: Here the word 'mauna' is not directly used. The verse says 'vaco vimuñcat - dropping the speech or being liberated from speech.")

About Mouna Sastra Pramana -शास्त्र प्रमाण

Chandogya Upanishad, 8.5.2

होव सत आत्मनस्त्राणं विन्दतेऽथ यन्मीनमित्याचक्षते मेव तब्बह्मचयण होवात्मानमनुविद्य मनते ' ॥ ८.५.२॥

hyeva sata ātmanastrāṇam vindate'tha yanmaunamityācakṣate brahmacaryameva tabbrahmacaryena hyevātmānamanuvidya manute"|| 8.5.2||

For by means of Brahmacarya, one obtains from the True (Sat) the safety (trana) of the self. What people call the vow of silence {mauna), that is really Brahmacarya. For after knowing the Self from the scriptures one contemplates (manute) on It.

Sastra Pramana - शास्त्र प्रमाण Tejo Bindu Upanishad 1.25, 1.26

yasmin dyauh prthivī cāntarikṣamotam manah saha prāņaišca sarvaih | tamevaikam jänatha atmananya väco vimuñcath-āmrtasyaisa setub || 5 ||

That state in which, without effort, the constant contemplation on the Brahman, the Ultimate Consciousness is possible is called 'Asana'; any change in it destroys the experience of Joy.

The feeling of indifference towards all things is said to be the highest Asana. Being established in the non-dual universe [advayam], wherein all beings have their origin, is (meant) for final attainment. Wherein the accomplished ones have reached their final attainment (the Brahman), that is known as the Siddhasana.

Sostra Pramona -शास्त्र प्रमाण Tejo Bindu Upanishad 1.28.

angānām samatām vidyātsame brahmani līyate | no cennaiva samānatva-mṛjutvam śuṣkavṛkṣavat || 28 ||

Looking upon all the limbs of Yoga [anga] as sameness (establishing your body in oneness), dissolve them equally in the Brahman. Without this, to try to straighten the waist or limbs or to bring them in equilibrium is as (useless as) if they were (the branches of) a dead tree.

Drishti (The Vision filled with essence of Brahman)

Sastra Pramana -शास्त्र प्रमाण Tejo Bindu Upanishad 1.29

dṛṣṭim jñānamayīm kṛtvā paśyedbrahmamayam jagat | sā dṛṣṭih paramodārā na nāsāgrāvalokinī || 29 ||

When seen with the sight of pure knowledge, the Universe appears filled with the essence of Brahman, the Ultimate Expansive Consciousness. It is that sight [dṛṣṭih] which uplifts and raises, not the looking at the tip of one's nose.

Yogic Lifestyle-Keeping the Mind Balanced Saks i Pramona - साक्षी प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Q .

..

When I was in the sports world, there was a constant roller coaster of being praised by teammates and coaches and on the other hand, being abused by opponents and their fans. Yoga balanced my mind and taught me mental stability and strength. I experienced competitive sports along with auspicious uncertainties of every day life. The heightened awareness, and opportunity to respond with improved intelligence has made me a much more powerful being.

Sri Nithya Dridhananda, Hockey Player, Vancouver, Sadashivatva May 2017

Manifesting the Source of Energy through the Body Saksi Pramana - साशी प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

I always had a difficult relationship with my body, a lot of body hatred was there. During THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga at Sadashivatva, I achieved 108 rounds of Surya Namaskar in one flow. At one point, I stopped thinking and went with the flow. I felt free, from my mind. The Prana just kept me going, even my difficulty with doing push ups disappeared. The Prana literally increased in my body and I still felt energetic at the end. During those 108 Surya Namaskars, I just enjoyed being in oneness with my body.

Pia Marlenè Pump, Fitness Trainer, Germany, Sadashivatva May 2017

On the Experience of Oneness with the Elements Through Asanas Saks I Pramana - साक्षी प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Q&

..

Doing 108 Surya Namaskar at Sadashivatoa in May 2017 gave me a strong experience of becoming one with the sun. I was becoming light, overflowing light. I was not the one moving. I was only breathing. At the end, I experienced Prana Shakti, the life force energy energizing my body.

Sri Nithya Ekatmananda, Psychology Student, Denmark, Sadashivatva May 2017

Manifesting Oneness in Asanas

Saksi Pramana - साशी प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

The moment I started the series of 108 Surya Namaskar, Swamiji sent different visions to me. In one of the visions I was in water and saw a huge temple, I little far off the water. I felt a sense of confusion about who I am. I felt body tingeling and energy floating through my body. It was very intense and beautiful, very blissful. Towards the end, I came to a sense of who I am, oneness with Sadashiva.

Jahdiel Hernandez, Musician/Chef, Hawai'l, Sadashivatva May 2017

or Yoga to be successful, a moderate diet must be followed, which has clearly been revealed by Sadashiva in the Vedagamas. This diet has been further expanded on by Rishis and Yogis throughout the ages.

"Not for the effulgent light (alone) but for the spread of dharma (right living); The method of right diet is firmly being stated for the yogis."

Rudrayamala Tantra (23.2)

"One can do Yoga as much as one wants, but until the diet is adhered to as per Sadashiva's instructions, it is said that one can never become a true Yogi. It is clearly said, that "the one in the path of Yoga but does not know the dietary discipline, cannot

become a Yogi in even thousands of crores of years." Rudrayamala Tantra 23.3

Bhagavad Gita, 6th chapter, Dhyana yoga, 16th verse says,

naatyash-natastu yogosthi na chai-kaantamanashnataha

na caathi svapna-sheelasya jaagrato naiva chaarjuna ||

"In every respect, o'Arjuna, neither the one who eats too much or the one who refrains from eating, and neither the one who is sleepy nor the one who is sleepless reaches the state of intense action and perfection."

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explains, that "for ordinary human beings, neither eating too much nor eating nothing, neither sleeping too much nor non-sleeping, both extremes are not right".

The only and important necessity for a practicing Yogi is to be a pure vegetarian. Yogis preferably consume only sattvic food. Sattvic foods are abundant in Prana. It means food which is rich in Prana, the universal life-force energy. The high level of prana in organic food supports spiritual practices.

When it comes to the question of how to prepare food and what to eat, the THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Sangha follows the Bhaga

Shastra. The Bhaga Shastra are the original recipes revealed by Sadashiva. Staples for a yogic diet are furthermore Haritaki, bliss balls (black sesame balls) and neem juice.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM also transfers the experience of being without food to his disciples. He initiates people into "Nirahara Samyama", which is a 21 day meditation program to live without food. The intention is not to completely live without food or without eating. The right context is, that THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM makes the body receive the energy directly from ether. By that, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM shows us, that true power is available to all of us. That we have the power to live without food. This process can be done by everybody.

"Your body is a miniature of the cosmos, with all possible intelligence in it. If fish can swim, we can swim. If bird can fly, we can fly and if plants can make food directly from the air and sun. rays, our body can also do that."

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

The following section presents the instructions and guidelines of the correct yogic diet set out by Sadashiva, yogis and rishis. You will also find a recommended diet for the Yogi to live true Yoga. It includes advice for what is best to eat, what to avoid, and as well as how and when to eat.

Break the Idea of Lots of Food for Energy Atma Pramona - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.

Completion and Nirahara Atma Pramana - आत्मा प्रमाण

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Nirahara Samyama Awakens Powers Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Powerful Process for Authenticity Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

To be energetic you don't need to eat the whole day. What is eater whole day is junk food. That is not the food for energy or health. To be healthy just that one or two meals, clear diet, vegetarian, uncooked, sattvik food is enough. But the diet should be with a clear rule and regulation.

If you suddenly feel your inner-space is too cloaded with too many conclusion, incompletion, declare twenty-one days Nirahara and Completion. Nirahara and Completion will do so much good, it will bring you back to the Advaithic space again. Living just by liquid diet and continuously completing will put you back to the space of Advaithic Activism.

Nirahara Samyama is the first powerful spiritual process, first poserful spiritual process! When you go through the Nirohaara Samyama, your body is awakened to a new kind of intelligence, where it will know what is the perversion; original feeling and perversion.

Training your bio-memory to produce the energy directly from the space and liberating you from all the patterns you created about food and food itself; that is the purpose of Nirahara Samyama. And it is possible. Your bio-memory, once auxered, will do so much good tohich you can't imagine. Nirahara Samyama will undoubtedly prove your own higher possibility for you. If you want to practice skredding, Authenticity, gain confidence. First thing, hit at the root-pattern of food, you will gain confidence about your Authenticity. You will gain confidence that you can do something which others are afraid of doing, you can do something which even you are afraid of doing.

Right Diet is Essential for Yogis

Sastra Pramona - शास्त्र प्रमाण Rudrayamala Tantra 23.2

न तन्तेजःप्रकाशाय महतां धर्मवुद्धये योगाय योगिनां देव भक्षप्रस्थनिरूपणम् ॥ २॥

na tantejah prakāśāya mahatām dharmavr̥ddhaye | yogāya yogināṁ deva bhakṣaprasthanirūpaṇam || 2 ||

Not for the effulgent light (alone) but for the spread of Dharma (right living); The method of right diet is firmly being stated for the Yogis. (23.2)

Only with Diet Does One Become Yogi

Sastra Pramana - शास्त्र प्रमाण Rudrayamala Tantra 23.3

Importance of Knowing About Diet

Sastra Pramana - शास्त्र प्रमाण Rudrayamala Tantra 23.4

Strictly Follow Rules of Diet

Sastra Pramana - यास्त प्रमाण Rudrayamala Tantra 23.5

योगाभ्यास यः करोति न जानातीह भक्षणम्। कोटिवर्षसहस्त्रेण न योगी भवति ध्रवम् ॥ ३॥

yogābhyāsam yaḥ karoti na jānātīha bhakṣaṇam | koṭivarṣasahasreṇa na yogī bhavati dhruvam || 3 ||

अतो वै भक्षमाहात्म्यं प्रवदामि समासतः । यज्ज्ञात्वा सिद्धिमाप्रोति स्वाधिष्ठानाभेदनम् ॥४॥

ato vai bhakṣamāhātmyaṁ pravadāmi samāsataḥ | yajjñātvā siddhimāpnoti svādhiṣṭhānābhedanam || 4 ||

वेवेकी यो भूयाद भृतले परमेश्वर। स एव भक्षनियमं गृहेऽरण्ये समाचरेत् ॥५॥

ādau vivekī yo bhūyād bhūtale parameśvaraḥ | sa eva bhakṣaniyamaṁ gṛhe'raṇye samācaret || 5 ||

It is certain that the one who practices Yoga but does not know dietary discipline, cannot become Yogi even in thousands of crores of years. (23.3)

Hence I commence to briefly teach the importance of right food intake; knowing which one acquires Siddhis and acquires the secrets of the Svadhisthana Cakra. (23.4)

O Lord! To begin with, the one who wishes to be the knower of Supreme Knowledge in this world, he must strictly follow the rules of right diet at home or even in the forest. (23.5)

Sastra Pramana - यास्त्र प्रमाण

Pranayama and Diet

Rudrayamala Tantra 23.7

वाय्यसिनदृढीनन्दः परमानन्द्रनिभरः मिताहारं सदा कुर्यात् पुरकाद्वाद्हेतुना 11६॥

vāyvāsanadṛḍhānandaḥ paramānandanirbharaḥ | mitāhāraṁ sadā kuryāt pūrakāhlādahetunā || 6 ||

तदा पुरकसिद्धिः स्याद्भुक्षणादिनिरूपणात् । उदरं पुरयेन्नित्यं कुम्भियत्वा पुनः पुनः ॥७॥

tadā pūrakasiddhiḥ syādbhukṣaṇādinirūpaṇāt | udaraṁ pūrayennityaṁ kumbhyitvā punaḥ punaḥ || 7 ||

One must always eat balanced diet to experience the joys of of pūraka (prāṇayama) (through) vital breath (vāyu) control, Yogic posture (āsana), and must always eat balanced diet to attain lasting bliss and supreme ānanda. (23.6)

Then is acquired the mastery of puraka (pranayama) through dietary control: And one must go on filling the stomach having done kumbhaka (prāṇāyāma) again and again.(23.7)

Sastra Pramana - शास्त्र प्रमाण Rudrayamala Tantra 23.8

Sastra Pramona - शास्त्र प्रमाण Rudrayamala Tantra 23.10

निजहस्तप्रमानाभिः पुरयेतु पुणमेव च । तत्परयेत् स्थापयेन्नाथ विश्वमिलकपालके ॥८॥

nijahastapramāṇābhiḥ pūrayetu pūrṇameva ca | tatparayet sthāpayennātha viśvamitrakapālake || 8 ||

लिसन्मतानि कपोलप्रस्यपणकान

taṇḍulān sāllasanbhūtān kapālaprasthapūrakān | dine dine kṣayaṁ kuryādbhākṣaṇādiṣu karmasu || 10 ||

O Lord! then one must place the food on a Visvamitrakapalaka (bowl); for the consumption of only as much food as can be placed on a hand. (23.8)

The rice, with the husk not removed, ought to be cooked fully on the hotplate; and it should be eaten and the plate emptied as a dally job. (23.10)

Sostra Pramona - शास्त्र प्रमाण Rudrayamala Tantra 23.11

वारेण जपेन संक्षय चरेतु यां तत्कपाले च वर्धयत परकादिकम ॥११॥

haṁsadvādaśavāreṇa japena saṁkṣavaṁ caret | śilāyāṁ tatkapālaṁ ca vardhayet pūrakādikam | 11 ||

The hamsamantra should be chanted regularly; and doing the puraka, the food must be replenished on the bowl (regularly). (23.11)

Sastra Pramana - शास्त्र प्रमाण Rudrayamala Tantra 23.12

यावत्कालं क्षयं याति निजभक्षणनिर्णयम्। तत्कालं वायुनापूर्य नोदरं काकचञ्चभूः ॥ १२॥

yāvatkālaṁ kṣayaṁ yāti nijabhakṣaṇanirṇayam | tatkālaṁ vāyunāpūrya nodaraṁ kākacañcubhiḥ || 12 ||

himself, at that instant the stomach should not be further filled, and vital breath should be taken in just as a crow does through its beak. In other words, one must take in breath by doing kumbhaka. (23.12)

Sastra Pramana - शास्त्र प्रमाण Rudrayamala Tantra 23.13

आकुञ्चयेत् सदा मूले कुण्डली भक्षधारणात् । तत्र संपरयेद योगी भक्षप्रस्थावनाशनात् ॥ १३॥

ākuñcayet sadā mūle kuṇḍalīṁ bhakṣadhāraṇāt | tatra saṁpūrayed yogī bhakṣaprasthāvanāśanāt || 13 ||

Sastra Pramona - शास्त्र प्रमाण Rudrayamala Tantra 23.14

कालक्रमेणतत् सिद्धिमवाप्नोति जितेन्द्रियः । यत स्थानं भक्षणस्यैव तत् स्थाने पूरयेत् सुखम् ॥१४॥

kālakrameṇatat siddhimavāpnoti jitendriyaḥ | yat sthānaṁ bhakṣaṇasyaiva tat sthāne pūrayet sukham || 14 ||

After eating the food, the kuṇḍali in the Mūlādhāra (cakra) should be shrunk; Then the Yogi should be satiated and the Intake stopped. (23.13)

In due course the one with control over the senses acquires Siddhis, and achieves the stage of proper food consumption effortlessly. (23.14)

Sostra Pramona - शास्त्र प्रमाण Rudrayamala Tantra 23.15

भेक्षणेन भक्ष्यसिद्धिमुपैति हि। परकयोगेन भक्षणं नापि सिध्यति ॥१५॥

punaḥ punarbhakṣaṇena bhakṣyasiddhiupaiti hi | vinā pūrakayogena bhakṣaṇaṁ nāpi sidhyati || 15 ||

The hamsamantra should be chanted regularly: and doing the puraka, the food must be replenished on the bowl (regularly). (23.11)

Sastra Pramana - शास्त्र प्रमाण Rudrayamala Tantra 23.16

Sastra Pramana - शास्त्र प्रमाण Rudrayamala Tantra 23.17

Apta Pramona - आप्त प्रमाण Hathapradipikā of Svātmārāma (Chapter 4, Verse 22)

अथवाऽन्यप्रकारेण भक्ष्यत्यागं विनिर्णयम् । येन हीना न सिध्यन्ति नाडीचक्रस्य देवताः ॥ १६॥

athavā'nyaprakāreṇa bhakṣyatyāgaṁ vinirṇayam | yena hīnā na sidhyanti nāḍīcakrasya devatāḥ || 16 ||

शद ग्रासमादाय तेइपर्वणि यथास्थितम् । द्धग्रास विद्यायापि नित्यं भक्षणमाचरेत ॥ १७॥

dvātriṁśad grāsamādāya telparvaṇi yathāsthitam | arddhagrāsaṁ vihāyaāpi nityaṁ bhakṣaṇamācaret || 17 ||

अभ्यासप्रथमे काले शस्तं क्शीराज्यभोजनं ॥ ततो 'भ्यासे हढीभूते न ताहरू नियमाग्रहः ॥ २२ ॥

abhyāsaprathame kāle śastaṁ kśīrājyabhojanaṁ || tato' bhyāse dṛḍhībhūte na tādr̥n niyamāgrahaḥ || 22 ||

Alternatively one can adopt other methods to decide the regulation of food consumption; Because without such mastery the Devatas (powers) of the nadicakra cannot be mastered. (23.16)

Thirty-two morsels should be taken in three fixed portions and stabilised; then half the morsel should also be given up and the practice continued. (23.17)

In the initial phase of practice, one should consume nutritious food like milk and ghee. As one progresses on the path, sticking to such a diet may not be insisted upon. 22

Apta Pramana - आप्त प्रमाण Hatharatnävali (Chapter I, Verse 71)

ण्डनवनात सिताम ण्डीपटोलफलपलब्ज जप्तुशाक दकं च यमीन्द्रपध्यम् ॥ ७१ ॥

godhūmaślīyavasastikaśobhanānnaṁ kṣīrājyamaṇḍanavanītasiātāmadhūni II śunṭhipatolaphalapatrajapñcaśākaṁ mudgādidvyamudakaṁ ca yamīndrapathyam II 71 II

The recommended food items for a Yogi should comprise good grains like - wheat, rice, barley, sastika {a particular variety of rice which takes sixty days to harvest), milk, ghee, cream, butter, sugar candy, honey, dry ginger, patola fruits (a species of cucumber), the set of five recommended leafy vegetables, green gram and rain water. 71

Apta Pramona - आप्त प्रमाण Hatharatnavali (Chapter I, Verse 72)

द्वम्लतीक्ष्णलवणोष्णद्वरीतशाकम् वारत्तुपुल तिलसर्वपमत्स्यमद्यम् अजादिमासद चित्रक्रकुलत्यकोद्र -पिण्याकहिकलशुनाद्यमपथ्यमाहः ॥ ७२ ॥

katvamlatikṣṇalavaṇoṣṇaharītaśākaṁ sauvīratailatilasarṣapamatsyamadyam II ajādimāṁsadadhitakrakulatthakodra - piṇyakahinguśunādyamapathyamāhuḥ || 72 ||

The list of unwholesome food items consists of (tastes like) bitter, sour, pungent, salty, hot, green leafy vegetables, sour gruel, oil, mustard, sesame, fish, alcohol, meat like mutton etc., curd, butter milk, kulattha (a type of lentil), kodra (a species of grain), oil- cake, asafoetida, garlic etc. 72

Padmasana with Cardamom in Mouth after a Sumpluous Meal

Apta Pramona - आप्त प्रमाण Hathatatvakaumidu Ch.7.26

जनान्ते कान्ताब्जमुखसेवनमाचर मनोरमाहारसारपरिणामसखं भज ॥२६॥

सकं हरते व्याधि कटुक कुष्ठनाशनम् ॥

prabhojanānte kāntābjamukhasevanamācara manoramahāhārasārapariṇāmasukhaṁ bhaja II 26 II

धतस्वादपम चुर्वामरत्व लभते ध्रवम् ॥ ५२ ॥

tīkṣakaṁ harate vyādhiṁ kaṭukaṁ kuṣṭhanāśanam II ghṛtasvādūpamaṁ caivāmaratvaṁ labhate dhruvam II 52 II

After consuming a meal one should chew cardamom in the mouth (practice of padmasana). Thus one would enjoy the advantage of proper digestion of a sumptuous meal.

Critical diseases are removed when one tastes pungent with bitter tatstes. Severity of skin diseases is reduced. Similarly, one certainly attains immortality, when the taste is like ghee. 52

Just as a waxing moon gradually dispels darkness, similarly, impurities (inertia) lying in apana is removed by the practice of Yoga which establishes the moon (which secretes ambrosia) in the body of a person who sticks to moderate and wholesome food.

Apta Pramana - आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 5, Verse 52)

Importance of Diet in Yoga

ksīno yathendurapahanti tamo kramena pürnastu tadvadiyamankamapānajādyam || hatva sudhavahamamum ca tanau vidhatte yoge raveriva munerhitapathyabhajah || 5 ||

Apta Pramana - आप्त प्रमाण Hathatatvakaumudi Ch35.5

Food Taken Converted into Three Parts

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita-V.52-53

वधस्य चान्नस्य रसरत्नेधा विभज्यते न सारतमी लिगदेहस्य परिपोषकः ॥ मुलरूपण तुर्तीयः सप्तती बोहिः आद्यभागद्वयं नाड्यः प्रक्तिस्ताः सकला अपि पोषयन्ति वपुर्वायमापादतलमस्तकम् ॥ ५३ ॥

caturvidhasya cānnasya rasaratredhā vibhajyate | tatra sāratamo liṁgadehasya paripoṣakaḥ || saptadhātumayaṁ piṇḍameti puṣṇāti madhyagaḥ || 52 ||

yati viṇmūtrarūpeṇa tṛtīyaḥ saptato bahiḥ | ādyabhāgadvayaṁ nāḍyaḥ proktāstāḥ sakalā api || poṣayanti vapurvāyumāpādatalamastakam || 53 ||

Of the four kinds of food (i.e., that which is chewed, that which is sucked, that which is licked and that which is drunk), which a man takes, the chyle fluid is converted into three parts. The best part (or the finest extract of food) goes to nourish the linga sharira or subtle body (the seat of force). The second or middle part goes to nourish this gross body composed of seven dhatus (humours). 52

The third or the most inferior part goes out of the body in the shape of excrement and urine. The first two essences of food are found in the nadis, and being carried by them, they nourish the body from head to foot. 53

Food Fluids of Body Gain Extraordinary Force

Sastra Pramana na - सास्त्र प्रमाण Shiva Samhita-V.54-55

नाडीभिराभिः सर्वाभिर्वायु सञ्चरते यदा तदवाबरसो देहे साम्येनेद्र प्रवर्त चतुर्दशानां तलह व्यापार मुख्यभागतः

ता अनुग्रत्वहीनाश्च प्राणसञ्जारनाडिकाः ॥ ५५

nāḍībhirābhih sarvābhirvāyu sañcarate yadā | tadaivānnaraso dehe sāmyeneha pravartate || 54 ||

caturdaśānāṁ tatreha vyāpāre mukhyabhāgataḥ | tā anugratvahīnāśca prāṇasañcāranāḍikāḥ || 55 ||

When the vayu moves through all the nadis, then, owing to this vayu, the fluids of the body get extraordinary force and energy. 54

The most important of these nadis are fourteen, distributed in different parts of the body and performing various functions. They are either weak or strong, and the prana flows through them. 55

Temperance in Food

Sastra Pramana - शास्त्र प्रमाण Yoga-Kundaly Upanishad Ch.I.3-4 Listen earnestly, O Gautma ! to the description of these, which I shall presently deal with. Partaking of nourishing and sapient food, leaving off a fourth part of it and that too for affording satisfaction to Siva ; that is known as Temperance in food. (3, 4)

Purification techniques

"By purifying inner faculties, the mind becomes happy and concentrated, the senses are conquered and a man is qualified to witness the Self."

-Yoga Darshana 2.42

Shuddhi is a Sanskrit word meaning purification or cleansing. Kriya is a Sanskrit word meaning action,or deed. The system of Yoga places tremendous importance on purifying the body. Yogic literature clearly lays out techniques to keep the body purified. In the normal course of life, nerves, arteries, and all other channels of the body gradually harden and become obstructed by sediments and impurities, which can cause aging as well as physical and mental ailments. The first work in the

practice of Yoga is to remove these sediments through the purification and rejuvenation of the grosser, and then the subtler channels of the body. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explains that the emotions we experience are actually tied to our body fluids. When these body fluids, called rheum, are cleansed, imbalances like anger, doubt, fear, lust, and hatred will leave your system. In fact, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM declares that just by keeping your stomach clean you will become enlightened. You don't need any other practice.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explains that these techniques not only cleanse our body, but bring peace and balance to our mind, and lightness and bliss to our being.

An upside down vessel is of no use for filling it with the purest water. Any amount of water poured over it, will make it spill out everywhere. Now, take your body. Not preparing a Yogic Body makes the energy just leak out from our mind-body system. Even if poured, it will not stay for long in us.

In the Nithyananda Sampradaya, we use five main cleansing processes on a daily basis, called Pancha Kriyas. Although these methods are described in scriptures that are over 2.000 years old, the practice of these methods have very strict rules related to place, food, physical, and mental behavior. Those rules should be observed as closely as possible to ensure safe practice as well as

maximize the results. In this next section, we present the cleansing processes outlined in the traditional scriptures. We also describe, how each one is used to balance the doshas (the five elements that form the body constitution), how it removes all diseases and disorders related to these elements, and how they remove any imbalances in the body. These purification techniques helps eliminate disease, prolong life, purify the organs and the senses as well as create an enlightened physiology to manifest powers!

Let us now explore the cleansing techniques that form the basis of Hatha Yoga.

Detoxify your Third Eye Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Activate the Will by Detoxification Atma Pramona - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Detox for Next Levels of Shaktis Manifestation Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Every night before you full asleep, sit and detoxify. Listen carefully, this two things: 1) Rubbing the turneric and applying kunkum, that detoxifies the intra-organ called Third Eye. Putting your attention on the Third Eye, activates something called Ajna, means the energy to activate the intra-organ called Third Eye happens by putting your attention on it.

Applying the turneric and kumkum detoxifies the intra-organ called Third Eye. Putting your attention and keeping it on your Third Eye, rubbing your Third Eye with your attention, activates the WILL, that creates Ajna to manifest powers through your intra-organ called Third Eye. Both need to be done. Decalcification also need to be done. Detoxification also need to be done. Infusing energy also need to be done.

If you just detoxify and bring yourself to the Sadabivohan, I can put the energy or I can just go on blasting your Third Eye with every and do the detoxification, both are possible. But, if you do the detoxification and prepare yourself, little and come there, it can be hundred times more useful. The program will be hundred times more useful for you, because if you have finished the first level, I will do the next level. If I have to do the first level also, the way the exponential growth which can happen in you, if you do little preparation and come, will be amazing growth. So whoever wants to come for Salishivoham, plase start detoxification process, now itself. Even otherwise, you can do detoxification. Toxins don't do good in any way.

Pancha Kriya is such embodying purification. Once you complete pancha kriva you should feel your whole body is pure. Then Pusa, embodying Bhakti, Consciousness. Chit Ganadhi of Bhakti, surrender, devotion, dropping all the crap from the head.In the parcha kriga, below the chest you clean, whatever is unnecessary you drop. During Puja, above the head you clean, whateer is unnecessary accumulated you drop. During the satsang, you sit in Nirolkalpa Samathi, just to reververate, entangle Sadashivoham, Shuddhadvaita Satya.

Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Anybody who wants abundance, just brush (using your forefinger and middle finger) your teeth with haritaki powder every day. The time you are concentrated and centered on your goal every day will increase THREE times more.number of times you remember your goal and align your goal, and feel oneness and centered with your goal, will increase 3X nove if the pitta in your body is balanced. Simple technique, having the haritaki powder in your bathroom and brushing every day will make you rich, it's a simple system.

If you just detoxify and bring yourself to the Sodashivoham, I can just go on blasting your Third Eye with energy and do the deloxification, both are possible. But, if you do the deloxification and prepare yourself, little and come there, it can be hundred times more useful. The program will be hundred times more useful for you have finished the first level, I will do the next level. If I have to do the fred also, okay I will do. But, the way the exponential growth which can happen in you, if you do little preparation and come, will be amazing growth. So whoever wants to come for Salishivoham, please start detoxification process, now itself. Even otherwise, you can do deloxification. Toxins don't do good in any way.

Beauty Tip with Haritaki Atma Pramana - आला प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Atma Pramana - आत्मा प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

When you brush with Hartlake every morning, it will bring a skine to your skine to your skin as Pitta leaves the body. The shining, tejus, is visible to the 3rd eye, not to the regular eyes.

Made of the powdered nut of the kaduka tree native to Bharat, this medicine works in a subtle way on the mind as well, wijng away all the engraved memories (samskaras) and negative mental patterns, helping one to become aware of the inauthersticities, and complete with their root patterns.

Three Hundred Increase in Oxygen in Blood

Get Rid of Fat and Phlegm Disorders

Apta Pramana-आप्त प्रमाण Hathapradipikā of Svātmārāma (Chapter 3, Verse 8)

Apta Pramona-आप्त प्रमाण Hathapradipikā of Svātmārāma (Chapter 3, Verse 9)

Apta Pramona- आप्त प्रमाण Hathapradipika of Svātmārāma (Chapter 3, Verse 26)

medaślesmanivryartham satkarmani samacaret II anyatha nacarettäni doşanam samatâyatah II 8 II

dhautí bastī tathā netī trātakam naulikam tathā II

kapālabhastrīšcaitāni satkarmāni pravaksyate II 9 II

suddhimeti yadā sarvaṃ nāḍīcakraṃ malākulam li

tadaiva jāyate yogī prāņasangrahane ksamah II 26 II

The sat-karmas should be practiced to get rid of the disorders of fat and phlegm. One who enjoys a balanced condition of the three humors, need not practise them. 8

The sat-karmas are dhautī, bastī, netī, trātaka, naull and kapalabhastri.

When all the network of the impure nadis get purified, then alone a Yogi becomes capable of retaining prana. 26

Apta Pramana- आप्त प्रमाण Hatharatnavali (Chapter I, Verse 64)

Apta Pramana-आप्त प्रमाण Hatharatnāvalī (Chapter I Verse 37 - 39)

sodhanam kāryamājñāyām netitrāṭakakarmanā il sarvāńgaśodhanam kāryam bastibhastraikakarmanā II 64 II

vimsaddhastapramānena dhautavastram sudīrghitam II caturańgulavistāram siktam caiva śanaih graset II 37 II

tatah pratyahareccaltadabhyasaddhautirucyate II dine dine tatah kuryajjatharagnih pravarddhate il 38 ll

kāsaśvāsaplīhakustham kapharogāśca vimśatih II dhautikarmaprabhävena dhāvantyeva na samšayah || 39 ||

ajña - cakra is purified by neti and trätaka-karmas. Entire body is purified by basti and bhastra-karma (kapālabhāti), 64

One should slowly swallow a clean wet cloth measuring twenty cubits in length and four digits in width, and thereafter pull the same out. This is called dhauti, which has to be mastered over day by day. This enhances gastric fire. 37 = 38

Practice of dhauti undoubtedly removes the diseases like cough, asthma, spleen (disorders), skin diseases and all the twenty varieties of phlegmatic disorders. 39

Result of These Cleansing Techniques Apta Pramona-आप्त प्रमाण Hatharatnavali (Chapter I, Verse 61)

Apta Pramona-आप्त प्रमाण Hathapradipikā of Svātmārāma (Chapter 3, Verse 16)

चन सम्यक् प्राणायामस्य कारणम

satcakraśodhanam samyak prānāyāmasya kāranam II nāšanam sarvarogānām moksamārgasya sādhanam II 61 II

।त्विन्द्रियान्तःकरण - प्रसाद दद्याच्च कान्ति दहनप्रदीप्तिम् अशेषदोषोपचयं निहन्याद अभ्यस्यमाने जलबस्तीकर्म ॥ १६ ॥

dhātvindriyāntahkarana - prasādam dadyacca kantim dahanapradiptim II asesadosopacayam nihanyad abhyasyamanam jalabastikarma II 16 II

gulamplihodaram cāpi vātapittakaphidbhavāh II bastikarmaprabhävena ksîyante sakala malâh II 15 II

(As a result of these eight karmas) the practice of Pranayama becomes successful, all the six cakras are properly purified, all the diseases are removed, and liberation is achieved. 61

The practice of jala-basti karma streamlines the body constituents, brings poise to the internal sense organs, offers brightness, stimulates digestion and completely removes the chronic (bodily) disorders. 16

Translation

Practice of basti removes all the disorders of spleen and abdomen, dropsy, diseases caused by the imbalance of vata, pitta and kapha humors. 15

Apta Pramona- आप्त प्रमाण Hathapradipikā of Svātmārāma (Chapter 3, Verse 15)

Apta Pramana-आप्त प्रमाण Hathapradipika of Svātmārāma (Chapter 3, Verse 14)

Atha basti- Karma

nābhidaghne jale pāyunyasta - nālotkatāsanah II ädhäräkuñcanam kuryädapänam bastikarmavid II 14 II

atha neti- karma

sütram vitastisunigham näsänäle pravesayet II mukhānnirgamanādeva netī siddhair nigdyate il 17 II

kapālašodhanī caiva divyadrstipradāyinī II jatrūrdhvajātarogaughaṃ netirāšu nihanti ca II 18 II

One adopts utkațasana in navel deep water. After inserting a tube in the anus, one manipulates the anus to raise the apana - vayu upwards. This is basti- karma. 14

One inserts a smooth sheaf of cotton, measuring (approximately) 23 cms in length, In the nose and pulls it out through the mouth. According to Siddhas this is netĩ. 17

The process of neti quickly cleanses the frontal sinuses, offers clear eyesight and rids one off the hosts of diseases occurring in the region above shoulders. 18

Apta Pramona-आप्त प्रमाण Hathapradipika of Svätmäräma (Chapter 3, Verse 18)

niriksen - niscaladrsa süksmalaksyam samahitah il aśrusampataparyantam âcăryais - trātakam smrtam || 19 || mocanam netrarogānām tandrādīnām kapātakam II yatnatas- trätakam gopyam yathā hāṭakapeṭakam || 20 ||

Apta Pramona- आप्त प्रमाण Hathapradipikā of Svātmārāma Chapter 3, Verse 19-20

Translation

One quickly rotates the abdominal columns to the right and left for a hundred (several) times. This is called nauli-Yoga. 21

One should constantly gaze at a very minute object, remaining one-pointed, until tears roll

or sloth and therefore, it should be carefully

guarded like a casket of gold. 20

down. This is known as trataka. 19 This technique

(Trataka) alleviates eye diseases and drowsiness

Nauli is the crown of all the kriyas of Hatha, which stimulates weak digestion, streamlines gastric fire, brings a deep sense of well-being and totally removes all the disorders caused by the imbalance of the three humors (dosas) 22

तविगन तन्दै स्व्यापसव्ययाः । शतशो भ्रामयदिषा नञौलीयोग प्रच्यते ॥ २१ ॥ मन्दायिसन्दीपनपाचनाग्नि न्सन्धायकानन्दकरी तथुऐव ॥ मयशोषणी च हठक्किया मुऔलिरियं हि नुऔली ॥ २२ ॥

amadavartavegena tundam svyapasavyayoh II śataśo bhrāmayedeşā naulīYogam pracksyate II 21 II mandágnisandípanapácanágni -sandháyakánandakarí tathaiva il asesadoşamayasoşanî ca hathakriya mauliriyam hi nauli II 22 II

Apta Pramana-आप्त प्रमाण Hathapradipikā of Svātmārāma (Chapter 3, Verse 21-22)

sä ca naulirdvidhä proktā bhārī caikāntarābhidhā II bhärî syäd bähyarûpena jäyante' ntastu så tathä II 33 II amadavartvegena tundam savyapasavyatah II natămso bhrămayedesä naulih gaudaih prasasyate II 34 II tundagnisandipanapācanādi - sandīpikā 'nandakarī sadalva II aśesadosámayaśosinî ca hathakriyamauliriyam ca naulih II 35 II

Apta Pramana- आप्त प्रमाण Hatharatnāvali (Chapter I Verse 33-34)

Benefits of Nauli

Translation

is internal. 33

Bhari and antara are two varieties of

nauli. Bhārī is external, while the antara.

One rapidly rotates the abdomen to right

and left (Clockwise) and left to right (Anti-

clockwise) while bending down the

great practice is nauli. 34

shoulders. According to the gauda this

This nauli is the crown of all the Hathakriyas, which stimulates gastric fire, improves digestion, brings about a deep sense of well-being and completely removes all the disorders caused by vitiation of the three humours. 35

Hatharatnavali (Chapter I Verse 35)

nådimadhyamalaksaye"paśayanam mütram vidustena sahpurnsah svalpamarogatâ na krmayo lala na gharmo'ratih || duhéleşmanlılapittasantiramalah kayo bhavet sundarastävat kalabhyam kubhojyaniyamagraham bhajedalpabhuk | 35 |

Apta Pramana- आप्त प्रमाण Hatharatnavali (Chapter I Verse 36)

Apta Pramana- आप्त प्रमाण Hatharatnavali (Chapter I, Verse 63)

Kapalabastri

Apta Pramona- आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 3, Verse 23)

Kapalabhati Apta Pramona- आप्त प्रमाण Hatharatnávali (Chapter I, Verse 56)

idayartavegena tatha pingalaya punah II ubhabhyam bhramayeccaiva hyantara kirtitä maya II 36 II

manipüram näbhigatam naulyākhyena tu karmaņā il hrdayam kanthacakram ca dhautyakhyena tu karamana II 63 II

atha kapalabhastri -

lauhakārasya bhastrīva kuryāt savyāpasavyatah II kapālabhastrī vikhyātā kaphadosavišoşanī II 23 II

atha kapālabhastrikā

bhastrivallohakārāņām recupūrasusambhramau II kaālabhastrī vikhyātā sarvarogavišosanī II 56 II

Quick rotation (of the abdomen) like a whirlpool on both sides, with the ida (left), followed by pingala (right) is called antara by me. 36

Nauli-karma bring purification to manipüra located at the navel. Dhauti-karma purifies the hrdaya cakra and kantha cakra at the throat. 63

One imitates the movements of the bellows of a blacksmith, using the left and right nostrils. This famous kapala-bhastri removes phlegmatic disorders.

One should rapidly inhale and exhale like the bellows of an ironsmith. This is the famous kapala-bhastri, which removes all the diseases.

One vomits out with great force, the contents of the stomach by stimulating and raising the apana - vayu up to the throat like an elephant throwing the water with force from his trunk. According to the adepts of Hatha, this is gaja-karanī.

atha satkarmottaram gajakaranî udaragatapadartham udvamanti -pavanam apanamudirya kanthanale II karibhiriva jalasya väyuvegād gajakaranīti nigadyate hathajñaih II

One should drink water mixed up with Jaggery and sesame or coconut water up to throat and retain both water and air to the limit. With an objective to control 'pavana', one should thorougly cleanse the whole tract from stomach to the throat. This Is called Guru-gajakaranī by the experts of Hatha.

athava-

pitvå kantham satilaguadajalam nālikerodakam vā väyumárge pavanajalayutam kumbhayedvätha śaktyā l nihšeşam śodhayitvá paribhavapavano bastivāyuprakāśāt kumbhambhah kanthanāle gurugajakaraņī procyate 'yam hathajñaih II

Apta Pramana-आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 3, Verse 24

Guru-Gaja-Karani Apta Pramana- आप्त प्रमाण Hatharatnavali (Chapter I, Verse 52)

Apta Pramana- आप्त प्रमाण Hatharatnāvali (Chapter | Verse 29 - 32)

षा कमेणा चक्रिसाधनं प्रोच्यते मया ॥ स्वात्माराम्प्रभुणां तु चक्रिकमे न सम्मतम् ॥ ३१ ॥ साधकृपेस्तत् प्रकर्तव्यं सर्वकर्माभिसिद्धये ॥ तस्मान्मदुक्तरीत्यूपेव ज्ञातव्यं योगिपुब्रवुपेः ॥ ३२ ॥

pāyunāle prasāryārddhamangulīm bhrāmayedabhīh il yavad gudavikāsah syāccakrikarma nigadyate II 29 II

mūlavyādhih gulmarogo naśyatyatra mahodarah II malaśuddhyaddīpanam ca jāyate cakrikarmaņā II 30 II

sarvesām karmaņām cakrisādhanaṃ procyate mayāli svātmārāmprabhūņām tu cakrikarma na sammatam II 31 II

sādhakaistat prakartavyam sarvakarmābhisiddhaye II tasmānmaduktarītyaiva jñātavyaṃ Yogipungavaiņ II 32 II

One should insert the half-length of the finger in the anus by opening it and move the finger round until the anal sphincters are fully relaxed. This is cakri- Karma.

Practice of cakri - karma removes the diseases like piles, (enlargement of) spleen and abdominal disorders, cleanses the morbidities and stimulates gastric fire.

Among all the Karmas, I emphasise practice of cakri-karma. Learned Svätmäräma does not approve of cakri- karma.

To attain success in all the Karmas, the practitioners should follow the technique as laid down by me, which may also be noted by the eminent Yogis.

One should practice vomiting (vamana) and purgation (recana) produced (before the) by the practice of pranayama to gain control over prana. Thus practice of Yoga indicates success day by day. Therefore, it is advisable to gain control on prana in the beginning itself.

Apta Pramana- आप्त प्रमाण Hathatatvakaumudi Ch35.1

A consistent practice of kumbhakas flushes out the amarasa (the bodily toxins) soon from the nadis and produces perspiration and not otherwise.

Nadisuddhi Description

Hathatatvakaumudi Ch35.19

नमभ्यस्य दिवसैः सिद्धिसचक

तस्मादादा समारस्य विजय करु सम्मत

Yogasādhanamabhyasyam divasaih siddhisūcakam |

anusyûtābhyastakumbhā nādīsthāmarasam drutam ||

krtvä bahih krtyutam svam svedadāh syurna cānyantā || 11 ||

tasmādādau samīrasya vijayaṃ kuru sammatam ||

चने कत्वा पश्चाद्वायु समम्यसद ॥ इति

vamanam recanam krtvá paścādvāyum samabhyased || iti || 1 ||

víkrtarasaviśosāt prāņarodhena nādyo malavilayaviśuddhau bhavanti || atha vimalatadantargarbhasan śucitanu hrdi vāyuh syāttadā nādīšuddhih || 19 ||

In the course of nadisuddhi, when prana is controlled, the nadis get rid of the morbidities. Thus, when the internal passage (susumna) becomes capable of free movement of vayu upto the region of heart, the body becomes purified. Then along nadisuddhi occurs.

Apta Pramana-आप्त प्रमाण Hathatatvakaumudi Ch35.20

masrṇadhamanirandhreṣvaittino cet kṛtoʻlam jadasahacara-cittākrṣṭa etyāśu kopam || 20 ||

Like filthy channels if the internal parts of the nadis are filled with rasa (plasma), mala (morbid elements) and kapha (phlegm), the prana cannot move smoothly. Even if it moves being guided by citta, would become agitated.

even though when it is slightly pulled up towards

the heart by contracting the organs. For speedy movement of prana, one should practice

Hathatatvakaumudi Ch35.21

Starting with Cleansing Nadis Alen

vrajati kupathamantarnesta īsad bahirdrakkalitatanukapātābhyām hrdā karsito'pi || kalayati sa tadāraṃ sphotyapāto javenagatamata iha pūrvāṃ nāḍīsuddhim vidadhyāt || 21 ||

When morbidities are dried up, the prana flows placidly in the posterior path. Moreover, apana moves upwardly and reaches the abode of prana.

nadisuddhi in the beginning itself.

Hathatatvakaumudi Ch35.22

male visuske'skhalitä samīra-gatirbhavennīcagamam vihāya || practicivāham kalayatyapāno bhūtvordhvagah prāņapadam prayāti || 22 ||

Through nadisuddhi as the impurities of the sira are removed, one becomes capable of holding the prana for long. Moreover, impurities and toxins deposited in the abdominal cavity are removed through enhanced (bodily) fire. How then diesases would occur?

Apta Pramana-आप्त प्रमाण Hathatatvakaumudi Ch35.30

nādiviśudhhyā'staśirāmalo yadā tadā samartho'niladhāraņe ciram || syatkoşthagarttasthamalograkardamaksaye'-gniriddhah kva tanau rujām janih || 30 ||

Impurities of mercury would affect its quality. Similarly, impurity in susumna would generate malfunctioning of Intelligence, mind and organs.

Apta Pramona-आप्त प्रमाण Hathatatvakaumudi Ch35.32

ct of Impurity in Sushumna Nad

rasakhotavadāstāntarmalapankadravam muneh | susumnāpārsvam malinam dhīcittādya'ksadosabhūh || 32 ||

Apta Pramana-आप्त प्रमाण Hathatatvakaumudi Ch35.36

Nadisuddhi Assumes Significance of All Practices in the Beginning

vogārambha-dvañgamuktam hi nādi-šuddhirdehe śirsa advam vathāṅge II yavatsiddhaişa hathangam na mukhyam tävadYogah sadhakasya vyalîkah || 36 ||

Just as in all the limbs of the body head is of the prime importance, similarly, among all the Yoga practice nadisuddhi assumes significance in the beginning. Unless and until the Hathanga is practicsed intensely, Yoga practice of a practitioner is futile.

Apta Pramana-आप्त प्रमाण Hathatatvakaumudi Ch35.37

nádivisuddhirmaruto jaye syaj-jite' yāti manah svayam kṣayam | kşīņe manasyastamitaihikārthe jnānaprakāšah svamupaiti nirmale || 37 ||

Nadisuddhi brings about control over prana which causes natural annihiliation of the mind. On the sublimation of the mind which thus is rendered pure and reduction of attachment to mundane objects enlightenment occurs on its own.

Prana does not move through susumna if the nadis are defiled. How can then the state of umani supervene and the purification of the body occur?

Hathatatvakaumudi Ch36.2

malākulāsu nādīsu māruto naiva madhyagah | katham syadunmanibhävah kayasuddhih katham bhavet || 2 ||

mpure Nadis

The prana does not flow through susumna. How then can the purification of the body take place and the state of unmani supervene.

vayurmadhyagah susumnamargago na bhavati tadā || kathamunmanyavastha ca kayasuddhih katham bhavet || 3 ||

Purification of the Nadis Apte Pramana- आप्त प्रमाण Hathatatvakaumudi Ch36.4

śuddhimeti yadā sarvam nādīcakram malākumlam | tadaiva jāyate yogī prānasangrahane ksamah || 4 ||

When the network of the nadis is purified, then alone a Yogi becomes able to hold prana.

More Clean and Energized Throughout the Day Saksi Pramana- साली प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Experience of Brushing teeth with Haritaki Saksi Pramona- साशी प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Pancha kriga has shed light on how to detoxify and cleanse my body, These techniques are very new to me. After this morning routine I feel rejuvenated. My digestive system gets going and I feel lighter and more energized throughout the whole day. Maritza Cortes, Artist, California, Sadashivatva May 2017

I drank a whole glass of water upon waking then brushed using my finger and haritaki powder for about 1 min. then used haritaki powder and finger to brush the tongue, putting the finger more deeper into the back of the tounge as a result i immediately threw up. All the water came out in about 4 to 5 bouts.

I kept on brushing then the pitta started coming out ... yellowish and sticky, eyes were uxtering and became sloghtly pink after 2 more bouts of pitta throwing. I stopped after that, whole process took 7 mins. Results .... mouth and throat are both moist throughout and a sweet aftertaste of haritaki was in the mouth and throat for about an hour after brushing. I apologize for the gross description, but thought it will help others. Thank you Swamiji, i am looking forward to doing it tomorrow again.

ranayama is a term that refers to the breathing process. The air you breathe is just a vehicle in which the prana (life-energy) comes in and goes out of your body. When you inhale, the air comes in carrying prana, and when you exhale, the 'empty' air goes out . This life energy is universal.

Then I shall presently relate briefly about the control of the

vital air. Prana is air coursing through the body and Ayama is said to be Kumbhaka (holding under control). In this section you will understand the full scope of Pranayama as meant by Sadashiva, which is much more than just breath control. Pranayama is where Yoga reveals itself as much more than a mere physical practice. No other discipline has understood and presented the means to regulate and expand one's own life energy like Yoga. The practice of pranayama leads to the purification of the energy body and its channels, called Nadis (Yogatattvopanishad 44-46), and to the ultimate experience of manifesting the powers of Sadashiva (e.g. Kumbhaka Paddhati 88-89). Thus Pranayama must be explored in great detail.

"Prana, breathing is not for smelling. One of the job of the Prana, is smelling. Prana, life energy, is not just smelling, it is experiencing."

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Through proper Asanas, physical well-being is achieved, muscles are toned, the nervous system is strengthened, and vital organs are regulated and brought into a state of health (Hathatatvakaumudi Chapter 11.5). Thus the body becomes ready for pranayama (Darshanopanishad , III.13). It is with pranayama that the real technique of yoga begins.

Tejo Bindu Upanishad I.31 states:

cittādisarvabhāvesu brahmatvenaiva bhāvanāt 1 nirodhah sarvavrttinām prānāyāmah sa ucyate 131

"When in the mind and in all perceptions, the cognition of Oneness with the Brahman persists and all movements are stilled, this is called Pranayama, 'the balancing of the life-energy breath."

Shiva Samhita (3.61) states: "The Lord of Yoga, through breath control, gains the eight superhuman powers. He crosses the ocean of sin and virtue and freely wanders in the three worlds." Shankaracharya comments on Shvetashvatara Upanishad (2.7):

"The soul purifies by pranayama realizes the Supreme Spirit, the Para Brahman, hence, according to the supreme scripture of Principal Revelation, the Shruti, there is nothing higher than the pranayama."

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explains: "When breath with thoughts ceases, pranayama happens; expansion of our life energy happens. The science of pranayama teaches you the breath that does not awaken thoughts. We should learn the art of breathing without awakening thoughts. Breath is the link between mind and body. Whatever happens in the mind is reflected through the breath."

He explains that Pranayama is very different from what we understand as breathing. Yogic breathing is not just using the respiratory organs, but experiencing and expanding the life energy in and around you. Imagine, you are at a beautiful beach or majestic natural view by yourself. When you are there, you will literally breathe in peace.

Prana is breathing in the life energy of the space and even the people around you. This is why, whenever you are among people with whom you have complete completion, you will breathe bliss and joy. Completion happens when all the inadequate and powerless cognitions you carry about

yourself and life melt away. The completion process includes looking at your past to dis-identify and unclutch from painful, unatiended, leftover cognitions from the past. By completion, your deepest understanding of yourself and life will be transformed.

Thus, you must be constantly aware of who and what you are breathing. The prana you enjoy, the life energy you enjoy, is most important.

"Understand the importance of breathing. You are breathing LIFE! It is too important. Whatever you breathe out, becomes your character. Breathe out love and completion! The joy and completion you radiate;

the ecstasy and excitement you radiate - that is all is success!"

August 16th "Prana Is Life Energy" Satsang on Kenopanishad Satsang Verse 9 THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Sadashiva describes pranayama as being composed of three processes: Recaka, Puraka, and Kumbhaka. Puraka means the inhalation of prana from outside the body; kumbhaka refers to holding the breath like a filled-up pot without moving the limbs, and recaka refers to the exhalation of air from the body.

There are several stages of Pranayama and Kumbhaka, or ways of holding the breath, and can be applied to either long or short breaths. These are usually done along with Asana, Pranayama, Mudras and Bandhas, and further practices:

1. Puraka: the inhalation of air

2. Abhyantara Kumbhaka: Abhyantara means 'internal' breath retention after inhalation. Also known as Antar Kumbhaka, which means holding the breath in navel, chest, and throat before exhaling.

3. Rechaka: the exhalation of air

4. Bahya Kumbhaka: In Sanskrit, Bahya means 'outside' and Kumbhaka means breath retention. The retention of breath after exhalation, while keeping the lungs empty.

5. Kevala Kumbhaka: otherwise known as "Absolute

Kumbhaka", it means stopping the breath without effort at any point during in or out breathing.

"The voluntary interruption of the movement of breathing in and out is pranayama."

There are important points to keep in mind when practicing pranayama.

Pranayama should be practiced indoors in a clean, undisturbed place away from drafts. Pranayama should not be practiced after a meal or when hungry. Warm milk can be taken before or after practice. Ideal

practice times include dawn, mid-day, sunset, and midnight. During practice of pranayama the head may grow heavy but this feeling will clear with continued practice. After pranayama practice one can lie down in Shivasana - "experiencing oneself as pure Consciousness". This pose brings the experience of oneself as pure consciousness. Afterwards, one can take a bath in warm water.

Trishikhi Brahmana Upanishad (verses 92-94) state:

Assuming the posture at first O Brahmana! Keeping his body erect, [his mind] alert, with his eyes fixed on the tip of the nose, the [upper] teeth not touching the [lower] teeth, the tongue adhering to the palate, the mind at ease, showing no nervousness, the head slightly inclined, the hands bound in the yoga gesture [of chin-mudra, the yogi] should practice pranayama according to the prescribed rules.

There should be no discomfort in holding the breath. The length of holding the breath should be increased gradually to prevent any harm.

The sacred syllable "Aum" can be used to regulate the timing of breathing in, holding the breath, and breathing out. The time spent holding the breath can be gradually extended through practice and meditation can be done while the breath is held. The length of

Part 3: Nithyananda Yoga_ Evolution of the New Species

breath retention is split into various stages.

First degree: holding the breath lasts about sixteen and a half seconds.

Second degree: holding the breath lasts about thirty three seconds.

Third degree: holding the breath lasts about fifty seconds.

Once holding the breath lasts for more than five minutes another inhalation may have to be performed before breathing out because of the amount of air assimilated.

The fourth degree of pranayama is a transcendent state beyond the perception of the five senses and the mind, which is experienced by kundalini awakening. As the ability to hold the breath for longer and longer periods increases, the vast Kundalini energy begins to rise up a subtle energy channel in the body called the Sushumna channel. Kundalini rises during breath retention and falls back down the channel when breathing is resumed, but remains in the brain for longer periods with sustained practice. At first the energy may climb very slowly like an ant, but with consistent practice will rise faster as the pathway is cleared. There is complete cessation of bodily movement and nothing remains that is measurable by number, time or space.

"You will awaken the non-mechanical parts or subtle areas of the brain. A source of infinite creativity, which usually remains dormant in most human beings, will be accessible to you."

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Consistent and proper practice of pranayama increases our life energy, giving us greater mental abilities, slowing the aging process, ridding the body of diseases, fatigue and thirst, and helping us manifest Divine powers such as levitation, teleportation, and materialization.

In this section, we will explore pranayama in further detail, focusing on the traditional yogic methods of expanding life energy through the breath and their benefits.

There are 9 main types of breath control, each having different effects

1. Anuloma-Viloma (The With and Against)

2. Surya Bedhana (The Piercing-of-the-Sun) 3. Ujjayi (The Victorious) 4. Shitakari (The Cold Maker) 5. Shitali (The Cooling) 6. Bhastrika (The Bellows) 7. Murch'ha (The Rising) 8. Bhramari (The Bramachari) 9. Plavini (The Floating)

Let us now enter into Pranayama!

After Asana follows Pranavama Sastra Pramana- रास्त्र प्रमाण Darshanopanishad , III.13

Preparation for regular Pranayama

Apta Pramona-आप्त प्रमाण Hathapradipika of Svätmäräma IV.1

āsanam vijitam yena jitam tena jagattrayam || 13 || anena vidhină yuktah prānāyāmam sadā kuru ||

athāsana drdhe yogī vašī hitamitāśanah || gurüpadistamárgena prānāyāmam sadābhyset ||1||

By whom posture is mastered, by him the three worlds are conquered. After following this rule, always practise Pranayama.

Having established in the practice of asanas, a yogl, who is self-restrained and consumes wholesome and moderate food, should undertake the regular practice. of pranayama, as instructed by the Guru.1

Preparation to Merucalan Apta Pramona- आप्त प्रमाण Hathatatvakaumudi Ch.35.7

natva Gurum prāgupavišya cāsane krtvā'sakranmeruvicālanādikam | viśramya susvasthamana viricya pranam purātho vidhivat prapūrayet || 7 ||

After paying obeisance to the Guru, one should sit on a seat and undertake repeatedly the practice of merucalana etc. After taking rest and with a poised mind he should exhale followed by inhalation in the prescribed manner.

Apta Pramona- आप्त प्रमाण Hathatatvakaumudi Ch.35.8

kramena dirgham pravidhaya sävadho virecayedväyumatho"timandam || yathā tanau vyākulatā na citte bhaven manīsī vijane'stacintah || 8 |

After holding for long he should exhale the vayu extremely slowly in such a manner that he does not experience discomfort in the body or in the mind. A wise remains in a desolate place removing all worries.

Apta Pramona-आप्त प्रमाण Hathatatvakaumudi Ch.9.1-4

sthitvá siddhe svastike vá sakthiyugme karadvayam || samsthapya prsthadandam svam vidhaya pronnatam samam || 1 || tiryan manyamadhah krtvá pramrjya skandhayugmakam netre nimilya vadanamāmudya prāk susādhakah || 2 || grīvām kiņcit kaņthasaktām jālabandhavadānatām | krtvä sakrddakşabhāge cālayettām bhršam drdham || 3 || pañcāšadvārakam dakse vāmabhāge'nu cālayet | anabhyurahprsthakatitundacalo yatha bhavet || tathabhicalayed grivam merucalo'yamīritah || 4 ||

Assume siddha or svastika posture. Place the pair of hands on the thighs. Keep the backbone upright and well aligned.

Bend the neck downwards by adjusting the shoulders. Sadhaka keeps the eyes closed and face composed.

Bend the neck against the throat like one does in jalandhara-bandha.

Then move (the neck) firmly for 50 times on the right and then 50 times on the left in such a manner that upto navel including back, walst and abdomen would shake well. Similarly, rotate the neck. This is called meruchalana.

Apta Pramona- आप्त प्रमाण Hathatatvakaumudi Ch.9.5-6

katiprsthasamiraghnah kanthasthaakaphanasanah kosthavaksogatam marut kapharogaharah param || 5 || susunā rjutām dhatte kundalīksobhadastathā nādīsanghaślathakaram aśramāntam bhajedamum || 6 ||

Translation

This removes the air (vata disorders) from the waist and back and phlegmatic disorders from the intestines and the chest. It entirely cures the phlegmatic disorders. Sushumna becomes straight, kundalini is stimulated and the entire network of the nadis is stirred. One should practice this till one gets tired.

Apta Pramona- आप्त प्रमाण Hathatatvakaumudi Ch.9.8

saumunnatasphik nanu cakravat ksiped vidhāya pānidvayamūrdhvamuccaih | śramāvadhīmam muhūrabhyased dine cakryākhybandham sakaiāmavaghnam || 8 |

Cakribandha agitates the kundalini, pulls the navel, enhances gastric fire; network of the nadis is made supple and it alleviates toxicity, indigestion and severe pain.

Raise the buttocks and rotate them like a wheel speedily

with the help of hands. Practice this until fatigue sets in.

This is cakribandha which removes all the disorders.

cakribandhah kundaliksobhakāri tānam nābhau samvidhatte tathaiva | agnerdiptim nādīsanghaślathatvam kuryādāmājīrņaśūlādināśam || 9 ||

Apta Pramona- आप्त प्रमाण Hathatatvakaumudi Ch.9.13

aghanya Carana Apta Pramona- आप्त प्रमाण Hathatatvakaumudi Ch.9.15,17

anulomavidhanabhyam caranângabhramo bhavet daśadhâ cărană mukhya jaghanyanya smrtā budhaih || 13 ||

Carana is movement of the limbs which is practiced on both sides. Chiefly there are ten caranas. According to the adepts, others are aghanya (of less importance).

sirojatharadordandacaranadvitayam tatha urūjānuyugam caisām cāraņā dašadhā matā || 14 ||

Ten types of caranas involve head, stomach, hands, pair of legs, pair of thighs and knees.

manibandhau pade'nguiyah sandhayo'nye ca dehagāh jaghanya carana teşam mukhyamukhyataya tatah || 15 || śatārdham ca tadardham ca jaghanyādiśu cāraņā | cāraņāmācaredevam pratimāsatrayāvadhi || 17 ||

Wrist joints, feet, toes, and other joints in the body are prominent ones in jaghanya carana. The Jaghanya caranas should be practiced fifty or twenty-five times (a day) for three months.

Apta Pramana- आप्त प्रमाण Hathatatvakaumudi Ch.9.16

How to sit before Pranayama Apta Pramona-आप्त प्रमाण Hathatatvakaumudi Ch.35.12

Preparation to Pranayama Apta Pramona-आप्त प्रमाण Hathatatvakaumudi Ch.36.1

nrtyarûpam śivam dhyatvá caranámäcared budhah hrdam samsprstatyasparsasahitam hi vidhaya ca || 16

adhahsaktim drdham dhrtvä tisthet padmäsanopari gurüpadistamargena pränāyāmam purābhyaset || 12 ||

athāsane drdhībhūte vašī hitamitāšanah gurüpadistamargena pranāyāmān samabhyaset || iti || 1 ||

प्राणसङ्ग्रहण प्राणाध्व चरण व्रद्यारन्त्रप्राप्तय समधः योगारम्भे प्रथमतः प्राणायामं सात्विकया रजस्तमावाजवाया

pranasangrahane pranordhvam carane brahmarandhrapraptaye samarthah ato yogarambhe prathamatah prāņāyāmam sātvikayā rajastamovarjitayā buddhya tatha kuryāt yathā susumnānādīstho maladosaskhalatīti || 5 ||

A wise undertakes the practice of carana meditating on Siva's dancing form. One rotates the head while touching the chest. One touches the heart (chest) in a manner as if not touched.

Adopting Padmasana, one should firmly hold the sakti at the bottom (practising mulabandha) and undertake the practice of Pranayama in the beginning following the instruction of the Guru.

One who has mastered the asanas, has restrained (the senses), takes nutritious and moderate food should practice Pranayama being guided by the Guru.

Cakra means the network of the nadis. Pranasangrahana means raising the prana upwards in the brahmarandhra. Therefore, in the very beginning, Pranayama has to be practiced with a satvika attitude, relieving rajas and tamas in such a fashion that the impurities from the susumna nadi are eliminated.

Apta Pramona-आप्त प्रमाण Hathatatvakaumudi Ch.36.5

The practice of breathing without thoughts being awakened is called the science of pranayama. When there are more thoughts, the breath will carry lesser life energy inside, and viceversa. Unfortunately, most of the time one takes in too much air without much prana flow inside.

The word 'prana' in Sanskrit means the source of life, the life force or the energy which is the basis for existence.

'Prana' is a kind of vibration which goes inside along with the breath. This vibration stays inside and continues to add more vibrations or frequency to the life energy. Even when one feels that the breathing has become very shallow or has almost stopped during deep meditation, prana continues to go in and come out. Prana, the life force, is independent of breathing.

If one feels that they have everything in the outer world and yet, there is no fulfillment, it simply means that one's breathing is not fulfilled, the breath is not filled with prana! Dissatisfaction, tiredness and boredom with life prevails. It follows that when one is able to fulfill one's breathing, one will be fulfilled in spite of complexities in the outer world.

Rejuvenating life force in every breath reduces the number of thoughts. As thoughts reduce, the stress melts away!

During meditation, air going in and coming out may reduce but the prana going in and settling increases and this is the main reason why meditation rejuvenates a person. As the number of thoughts are reduced, stress and worry melt away. The person can experience moving deeper into the innermost silence, a silence which is vibrant and alive.

Sastra Pramana रास्त प्रमाण Srimat Sarvajnanottra Agama -Yoga Pada 16

pra'n.a'ya'mair dahed dos"a'n dharan.a'bhistu kilbis"am II pratya'ha'ren.a samsarga'n dhya'nena'nas'vara'n gun.a'n i

Sastra Pramona शास्त्र प्रमाण Srimat Sarvajnanottra Agama -Yoga Pada 24

pra'n.a'mottamo yattad dvigun.a' dharan.a' mata' dha'ran.a'd dvigun.o yogo yogopi dvigun.i"kr'tah Yogasiddhiriti jn"eya' s'ivena parama'tmana'

Sastra Pramona वास्त प्रमाण Kirana Agama - Yoga Pada (16-17)

pürakah Kumbhakascaiva recakasca trtiyakah | pūranāt - pūrako vāspi yah kumbhastannirodhakah || recanat - recakah proktah pranayamatrayarh kuru

By the practice of pranayama, the sadhaka Incinerates all the efilements. By dharana, he annihilates all of his sinful effects. By pratyahara, he maintains himself completely free from the negative thoughts and vices. And by dhya'na, he becomes capable of nullifying the effects of even those qualities which do not

Twice the supreme kind of pranayama is considered as dharana. Twice the duration of dharana is considered as Yoga.

Twice the duration of Yoga is significantly known as Yogasiddhi exclusively related to Lord Siva, the Supreme Self.

Pranayama consists of three phases of breath-processes - püraka, Kumbhaka, and recaka. Puraka is done by inhaling the breath inside (through the left nostril); Kumbhaka is the retention of breath for a fixed time; and recaka is done by exhaling the breath (through the right nostril). One should do pranayama three times before the commencement of the Yogic process.

Translation

Adopting padmasana, a yogi inhales through the left nostril, retains breath to the capacity and exhales through the right nostril.

badhapadmásano yogî prănam candrena pürayet || dhārayitvā yathāšakti punah sūryena recayet ||

क्लेशन वायोः प्राणायाम उदीयते प्राणामलक्षणमाह- रेचनमिति ॥ ९४ ॥ कम्भकन वाया: श यः वायोः क्लेशनम् उपद्र ति अथ यथोक्तप्राणायामयामयामयामय शरीर भवतीत्यथः ।।

Sastra Pramona शास्त प्रमाण Tri-shikhi-brahmanopanishad 94

caturbhih kieśanam vāyoh prānāyāma udīryate | sahitapranāyāmalaksanamāha- recanamiti || pränäyämärambhasamaye śarīragatadustaväyurecanam tatah pūranam tatah kumbhakena väyoh sodhanam punah nihsesato recanam, evam caturbhih paryayalh vâyoh kleśanam upakramapranāyāmah udīryate | evam pränäyämatraye krte sati atha yathoktaprânâyamayogyam śarîram bhavatityarthah ||

Sastra Pramana area प्रमाण Darshanopanishad VI.1

Apta Pramana-आप्त प्रमाण Kumbhaka Paddadhi 174

Apta Pramona-आप्त प्रमाण Hatharatnavali (Chapter 3, Verse 82)

Sastra Pramona- वास्त्र प्रमाण Darshanopanishad VI.12-13

यामक्रम वर्क्य संक्रित शुण सादरम् प्राणायाम् इति प्रक्ति रेचपूरककुम्भक् prānāyāmakramam vaksye sāmkrte śrnu sādaram | prânāyāma iti prokto recapūrakaKumbhakaih ||

Yoga-dikşäm vina kurvan väta-granthim labhate dhruvam sarvajñena śivenoktam pūjām santyajya māmakīm || yujyatah satatam devi yogo nasaya jāyate ||

brahmādoyo pi tridaśāh pavanābhyāsatatparāh I labhüvanmrtyurahitästasmätpavanamabhyaset II

pürakâdilakşanam bähyadâpüranam vāyorudare pürako hi sah || sampürnakumbhavadvayordharanam kumbhako bhavet | bahirvirecanam vayorudaradrecakah smrtah ||

I shall presently describe the method of Pranayama, O Samkrti, listen to it reverently. Pranayama is said to be (made up) of Recaka, Puraka and Kumbhaka.

O. Devi! Without proper initiation into the practices, one is surely prone to get morbid vitiation of the vital air. According to Siva, without the devotion to Siva, if one undertakes the practice, it leads to harmful effects.

Even the gods like Brahma etc. became free from death through consistent pranayama. Therefore, one should do prânâyama.

That is known as Puraka, wherein there is the filling up, in the belly, of the air from outside (the body), the holding of the air, as in a filled-up pot, is Kumbhaka, the expulsion freely of the air is known as Recaka.

Apta Pramana-आप्त प्रमाण Two types of Pranayama Nathamuni Yoga Rahasya 1.96-97

amantrakassamantraśca prânâyāmo dvidhā matah | mantrapraYogassarvatramadhikriyamavalambate || sagarbho mantrasahitah vigarbho mantravicyutah | prašasto mantra sahita itarastvadhamassmrtah ||

Pranayama is known to be of two types-Amantraka (without mantra) and Samantraka (with mantra). The use of mantra always depends on the practitioner's adhikara (need and capacity).

Pranayama done with mantra is called Sagarbha Pranavama and that done without mantra is Vigarbha Pranayama. Texts praise Pranayama which is done with mantra while the other type is considered lower.

[Yogic] exhalation, inhalation, and retention are of the nature of the humming sound (pranava) [i.e., the sacred syllable Om]. Breath control is threefold and endowed with twelve measures (matrà). (2.2) The [internal] Sun and Moon are connected with the twelve measures; they are not fettered by the network of defects (dosha). The Yogin should always know [these two principles]. (2.3) During inhalation he should perform twelve measures [of the syllable Om]. During retention he should perform sixteen measures, and during exhalation ten Om-sounds. This is called "breath control" (pranayama). (2.4)

In the initial [stage of breath control] twelve measures [should be done]; in the middle [stage] twice as many are deemed [appropriate]; In the superior [stage] thrice as many are prescribed. Such is the qualification of breath control. (2.5)

Apta Pramona-आप्त प्रमाण Goraksh Paddhati (2, 2-5)

Then I shall presently relate briefly about the control of the vital air. Prana is air coursing through the body and Ayama is said to be Kumbhaka (holding under control). The same is said to be of two kinds: the combined (Pranayama) and that (which is practiced) alone by itself.

One should practice the combined Pranayama till he attains success in the (practice of Kumbhaka) alone by itself. The Kumbhaka which is practiced along with Surya, Ujjayi, Siltali and Bhastri as the fourth, that is the combined Kumbhaka.

(Puraka) in-filling, (Kumbhaka) steadying, similarly(Recaka) expelling, then (Puraka) in-filling again, theseare the (Pranayama-s), the ways of breath-rarefaction by means of one's own Nadi-s (air-tubes). Hence theNadi is spoken of (in the sequel).

prānarodhamathedānīm pravaksyāmi samāsatah | prânaśca dehago vāyurāyāmah Kumbhakah smrtah || sa eva dvividhah proktah sahitah kevalastatha | yavat kevalasiddhih syat tāvat sahitamabhyaset || sūryojjāyī śītalī ca bhastrī caiva caturthikā | bhedaireva samam kumbho yah syat sahitaKumbhakah ||

Sastra Pramona रास्त मनाण Yoga Kundali-Upanishad | 19-21

e qualities of the

Sastra Pramana- वास्त प्रमाण Varaha Upanishad V. 18

pürakah Kumbhakastadvadrecakah pürakah punah | pränâyāmāh svanādībhistasmānnādīb pracakşate ||

Sastra Pramona शास्त्र प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 15

उत्तमा मध्यमा मन्दास्सगभौ: वि

uttama' madhyama' manda's sagarbha'h trividhah smr'ta'h ll pran.a'ya'ma'ms'ca ta'n kurya't pu'ra Kumbhaka recaka'n l

Sastra Pramana- वास्त प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 17

udaram pu'rayitva tu va'yuna' ya'vadi'psitam || pra'n.a'ya'mo bhavedevam pu'rako deha pu'rakah |

Sastra Pramona- वास्त प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 18

Sastra Pramona- वास्त्र प्रमाण Srimat Sarvainanottra Agama. Yoga Pada 19

pidha'ya srva dva'ra'n.i nis'vasocchvasa varjitah || sampu'rna kumbhavat tis" t'het pra'n.a'ya'mah sa Kumbhakah

tatordhvam recayet va yum mır'du nis'vasa samyutam recakastves" a vikhya'tah pra'n a sams'aya ka'rakah ||

The specific kind of Pranayama known as sagarbha Pranavama is of three kinds - the superior, intermediary and slow. The sadhaka should practice the control of breath through Puraka (inbreath), Kumbhaka (retention of breath) and Recaka (outbreath).

Inhaling the breath deeply to the extent possible and filling up the stomachwith the breath taken inside is the mode of pra'n.a'ya'ma known as pu'raka.

Closing all the passages meant for the flow of prana and keeping free frominhalation and exhalation, the sadhaka should remain seated like a vessel(kumbha) completely filled up to its mouth. This mode of Pranayama isknown as Kumbhaka.

The sadhaka should empty the stomach by slowly exhaling the prana. This mode of Pranayama is known as Recaka which is instrumental in driving the prana out.

Sastra Pramona शास्त्र प्रमाण Vijnana Bhairava Tantra. 154

vrajetprāno višej līva iccayā kutilākrtih | dīrghātmā sā mahādevī paraksetram parāparā ||

yogî padyasanastho'pi bhuvamutsrjya vartate | väyusiddhistada kseya samsāradhvāntanāšinī II

távatkālam prakurvīta vogoktanivamagraham | alpanidrā purīsam ca stokam mūtramam ca jāyate ||

Sostra Pramana- रास्त प्रमाण Shiva Samhita. III. 44

arogitvamadinatvam Yoginastattvadaršinah | svedo lala krimiścalva sarvathaiva na jayate ||

Prana and apana, having moved swiftly in a distinct direction, by the wish of Kundalini, that great Goddess stretches (elongates herself) and becomes the supreme place of pilgrimage of both manifest and unmanifest.

When the Yogi, though remaining in Padmasana, can raise in the air and leave the ground, then know that he has gained Vayusiddhi (success over air), which destroys the darkness of the world.

But so long (as he does not gain it), let him practice observing all the rules and restrictions laid down above. From the perfection of Pranayama, follows decrease of sleep, excrements and urine.

The truth-perceiving Yogi becomes free from disease, and sorrow or affliction; he never gets (putrid) perspiration, saliva and intestinal worms.

kaphapittänilläścaiva sādhakasya kalevare | tasminkale sadhakasya bhojyesvaniyamagrahah ||

Sastra Pramona शास्त प्रमाण Shiva Samhita. III. 45

Sastra Pramona- वास्त्र प्रमाण Shiva Samhita. III. 46

atyalpam bahudha bhuktava yogî na vyathate hi sah | athâbhyasavasádyogî bhûcarom siddhimapnuyat || yathā dardurajantūnām gatih syātpānitādanāt ||

santyatra bahavo vighnā dārunā durnivāranāh | tathāpi sādhayedyogī prānaih kanţhagatairapi ||

tato rahasyupāviṣṭah sādhakah sanyatendriyah | pranavam praiapeddīrgham vighnānām nāšahetave ||

When in the body of the practitioner, there is neither any increase of phlegm, wind, nor bile; then he may with impunity be irregular in his diet and the rest.

No injurious results then would follow, were the Yogi to take a large quantity of food, or very little, or no food at all. Through the strength of constant practice, the Yogi obtains Bhucharisiddhi; he moves as the frog jumps over the ground, when frightened away by the clapping of hands.

Verily, there are many hard and almost Insurmountable obstacles In Yoga, yet the Yogi should go on with his practice at all hazards; even were his life to come to the throat.

Then let the practitioner, sitting in a retired place and restraining his senses, utter by inaudible repetition, the long pranava OM, in order to destroy all obstacles.

Sastra Pramona- यास्त प्रमाण Shiva Samhita. III. 47

Sastra Pramana- वास्त प्रमाण Shiva Samhita. III. 48

On the duration of Pranayama

Sastra Pramona शास्त्र प्रमाण

Srimat Sarvajnanottra Agama.

Yoga Pada 20

prasa'rya ca'gra hastam tu ja'num kr'tva' pradaks"in.am II 20

chot'ika'm tu tato dadya'n matrais"a'tvabhidhi'yate I

Translation

Stretching the forearm , if one encircles his knee once from left to right simultaneously snapping his fingers, the time taken for doing such encircling once is called matra.

Description of Tala (Twelve Matras)

Translation Twelve Matras make one measure known as Tala.

Sastra Pramona- वास्त्र अमाण Srimat Sarvajnanottra Agama. Yoga Pada 21

ma'tra' dva'das'a vijn"eaya'h prama'n.am ta'la samjn"akam 21

Level of Pranayama based on number of Talas

ta'la dva'das'akam jn"eyam pra'n.a'ya'mastu kanyasah l madyamas'ca caturvis'aj jyes" t'has taddvigun.o bhavet II 22

Translation

The Pranayama done with the duration of 12 Talas is of lower kind. That which is done with the duration of 24 Talas is of intermediary type. The supreme kind of Pranayama is that which is done with the duration of 48 Talas.

Sastra Pramona- वास्त प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 22

Yogi to Increase One Tala per day in Practice of Pranayama

Translation

The sadhaka who has known well the system of Yoga should

Sastra Pramona- शास्त्र प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 23

ekaika'm vardhayen ma'tra'm pratyaham Yogavittamah I na tvren,a vilambena kramen,aiva vivardhayet II 23 II

increase the duration of Pranayama by one Tala day by day. Increasing the duration of Pranayama should not be done very swiftly or very slowly. He should increase the duration gradually and in due order.

práno dehasthito yāvadapānaṃ tu nirundhavet | ekaśvásamayî mátrá ürdhvádho gagane sthitih || 100 || recakah pürakascaiva Kumbhakah pranavatmakah prânáyāmo bhavedevam mātrādvādasasamyutah || 101 || mātrādvādasamyuktau nišākaradivākarau dosājālamabadhnantau jñātavyau Yogibhih sadā || 102 || pürakam dvādašam kuryāt Kumbhakam sodašam bhavet | recakam daśa comkārah prāņāyāmah sa ucyate || 103 || adhame dvādaśā mātrā madhvame dvigunā matā I uttame triguna proktā prāņāyāmasya nirnayah || 104 ||

Matra: the unit of measurement for Pranavama

Sastra Pramana area spen spill Yoga-Cudamany Upanishad 100-104 Translation

As long as the Prana (vital air) remains in the body, (the Yogin) should regulate the Apana (vital air). Matra (the unit of measurement of the breath) is the time occupied by a single breath (inspiration and expiration in the normal manner) occupying the ether upwards and downwards. The Recaka, the Puraka and the Kumbhaka are of the character of Pranava. According to this computation, the Pranayama Then should he perform the Puraka for a duration of twelve Matras. The Kumbhaka In (the practice of) the inferior type (the would be of the duration of sixteen Matras, the Recaka of ten Matras and the Omkara as well (of ten Matra-s). That is known as Pranayama. Pranayama) is twelve Matra-s in duration. In one of the middle type It is considered to be twice as many. In one of the superior type it is is made up of twelve Matras sald to be thrice as many.

Apta Pramona-आप्त प्रमाण Kumbhaka Paddadhi 158-162 स माला-संज्ञः स्यात् स्व-स्व-मान-क्रमादु-इमाः ॥ १६२ ॥

mātrā nava-vidhā proktā Yogibhis-tatva-daršibhih | nimesonmesanam mātrākālo laghvaksarānvitah || 158 || mitā dvādaša-hrasvānām šīghram-uccāra-kālatah pradaksinī-krtya jānum na drutam na vilambitam || 159 || anguli-trikato mātrā choțikā-karanād bhavet | godoha-vatsa-pâneșu kșepaghanță-ravonmită || 160 || caturo hyatimatra syus-tâs-ca sevyah śanaih śanaih j desa-kalanusārena prāhur-yogīšvarāh purāh ||161| pûra-Kumbhaka-recesu nisarga-janitesû yah | kālah sa mātrā-samjňah syāt sva-sva-māna-kramād-imāh || 162 ||

The learned Yogis state the measurement of time, called matra to be nine-fold. The measure of matra is (i) time taken for twinkling of the eyes, (ii) pronouncing a short vowel, (lii) time taken for a quick pronunciation of 12 short vowels, (iv) going round the knee-joint with hand neither too slow nor to fast, (v) snapping together three fingers, (vi) ringing of the bell when feeding the calf at the time of milking a cow. 158-160

There are four other varieties narrated by the ancient yogis, called atimatras which are to be used gradually according to the region and season. 161

The duration of the time taken for puraka, Kumbhaka and Rechaka by the individual according to his natural capacity is also called mātrā. 162

Inhaling air for sixteen Matras (time units) and holding it for sixty four Matras, and exhaling it for thirty two Matras is known as Matra-Kumbhaka.

No injurious results then would follow, were the Yogi to take a large quantity of food, or very little, or no food at all. Through the strength of constant practice, the Yogi obtains Bhucharisiddhi; he moves as the frog jumps over the ground, when frightened away by the clapping of hands.

Verily, there are many hard and almost Insurmountable obstacles in Yoga, yet the Yogi should go on with his practice at all hazards; even were his life to come to the throat.

Then let the practitioner, sitting in a retired place and restraining his senses, utter by inaudible repetition, the long pranava OM, in order to destroy all obstacles.

मालाः षाडिश-परं स्यश-चतः-पाद्यस्यस्त्रं कम्भ द्वालिशद-रेचके प्रोक्ताः मालाकुम्भः समीरितः ॥ १५३ mātrāh sodaśa-pūre syuś-catuh-sastyas-tu kumbhake | dvātrimśad-recake proktāh mātrākumbhah samīritah || 153 ||

Apta Pramona-आप्त प्रमाण Kumbhaka Paddadhi 153

Two types of Pranayama

Apta Pramona-आप्त प्रमाण Two types of Pranayama Nathamuni Yoga Rahasya 1.96-97

अत्यल्प बद्धा भक्तवा योगी न व्यथते द्वि सः ।

यथा दर्दरजन्तुनां गतिः स्यात्पाणिताडनात् ॥ ४६ ॥

atyalpam bahudha bhuktava yogî na vyathate hi sah |

athabhyasavasádyogī bhûcarom siddhimapnuyāt ||

yathā dardurajantūnām gatih syātpānitādanāt || 46 ||

अधाभ्यासवशाद्योगी भूचरों सिद्धिमाप्रयात् ॥

santyatra bahavo vighnā dārunā durnivāranāh ] tathāpi sādhayedyogī prānaih kanthagatairapi || 47 ||

tato rahasyupävistah sadhakah sanyatendriyah | pranavam prajapeddīrgham vighnānām nāšahetave || 48 ||

Yogi should go on with his practice irrespective of all the obstacles and hazards (Will Persistency)

Sastra Pramana- anea spill Shiva Samhita. III. 47

Repetition of long Pranava Om to destroy obstacles

Sastra Pramana- वास्त्र प्रमाण Shiva Samhita. III. 48

Inhaling air for sixteen Matras (time units) and holding it for sixty four Matras, and exhaling it for thirty two Matras is known as Matra-Kumbhaka.

On the first day should be practised the four kinds of Kumbhakas, (at the rate of) ten of each several kind. On the second day in the same way, but with the number increased by five. On the third day, twenty (of each kind) will do. Hence, everyday, be Increasing the number by five (progressively) per day, the Kumbhaka should be performed everyday along with the three Bandha-s.

One should practice (the Kumbhaka-s known as) Surya-bheda, Ujjayi, S'itali and Bhastra. (These) together constitute the four-fold Kumbhaka. Together with the three Bandhas, (that) causes the attainment of the Kevala (Kumbhaka).

शद-रचक प्रक्तिः मालाकम्भः समीरितः mātrāh sodaśa-pūre syuś-catuh-sastyas-tu kumbhake dvātrimśad-recake proktāh mātrākumbhah samīritah || 153 ||

Apta Pramona-आप्त प्रमाण Kumbhaka Paddadhi 153

How to start the practice of Kumbhakas?

Sastra Pramana- यास्ल प्रमाण Yoga Kundali-Upanishad | 54-55

Kumbhakas and Bandhas to acheive the Ultimate state of Yoga

Sastre Pramana- यास्त प्रमाण Yoga-Sikhopanishad 88 - 89

prathame divase kāryam kumbhakānām catustayam |

vimsatyalam trtiye'hni pañcavrddhya dine |

pratyekam dasasamkhyakam dvitiye pañcabhistatha ||54 ||

kartavyah kumbhako nityam bandhatrayasamanvitah || 55 ||

नित्यं बन्धव्यसमान्यतः ।

athabhyaset süryabhedamujjayîm căpi śitalim | bhastrām ca sahito nāma syāccatusțayaKumbhakaḥ || 88 || bandhatrayena samyuktah kevalaprāptikārakah Kumbhakabhedamaha- atheti || 89 ||

Apta Pramana-आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 5, Verse 177)

The nine types of Kumbhakas Apta Pramana-आप्त प्रमाण Hatharatnavall (2, 5)

10 Types of Pranayama

Apta Pramana-आप्त प्रमाण Nathamuni Yoga Rahasya I.100

When to practice Pranayama?

Sastra Pramana- शास्त्र प्रमाण Sandilyopanishad VI. 2

, सर्यभेदोज्जा यी च शीतली । नामकर्ता कार कवलन्धा प्रकामिकी: ङ्करणी चीति कम्भका नवसङ्ख्यकाः ॥५॥ Bhastrikā, bhrāmarī, sūryabhedojjāyī ca sītali ||

mürcchânămakasītkäram kevalaścăştakumbhakāḥ]] bhujangakarani ceti kumbhaka navasankhyakah || 5 ||

सील्कारी शीतली चैव लहरी भ्रामरी तथा कपालभातिरान्दाली प्राणायामा दश स्मताः ॥

ujjayî nadikasuddhih süryabhedaśca bhastrikā | sītkārī šītalī caiva laharī bhrāmarī tathā | kapālabhātirāndolī prānāyāmā daša smrtāh ||

प्रातर्मध्यदिने सायमधेरात्ने तु कुम्भकान् शनुप्रशीतिपर्यन्तं चतुर्वरिं समभ्यसेत् ॥ २ ॥

prātarmadhyamdine sāyamardharātre tu kumbhakān | śanairaśitiparyantam caturvāram samabhyaset || 2 ||

After that, take up the practice of surya-bheda, ujjayî and sitali. A Yogî, who practices in this manner, is not afraid of death. 177

Tr. Bhastrikā, bhrāmarī, sūrvabheda, ujjāvī, šītali, mürccha, sitkåra and kevala are the eight Kumbhakas, bhujangakarani is the ninth Kumbhaka. 5.

Texts talk about ten types of Pranayama. They are Ujjayi, Nadisodhana, Suryabhedana, Bhastrika, Sitkari, Sitali, Lahari, Bramari, Kapalabhati, and Andoli.

Early in the morning, at noon, in the evening andat midnight, (the Yogin) should practise Kumbhaka-s.gradually (increasing the number) up to eighty, four timesevery day.

Duration of Pranayama Practice

Apta Pramona-आप्त प्रमाण Hathapradipika of Svātmārāma (Chapter 5, Verse 178)

muhürttadvayaparyantam nirbhayam calanadasau II ürdhvam-äkrsyate kiñcit susumnägata-kundalī II 178 II

If one fearlessly undertakes this practice for six hours, kundali is aroused and it enters into susumna. 178

Heat generating Kumbhakas

İti kaphavatarogakrmidosaśaityavikārahara usnaviryah sūryabhedaKumbhakah || 8 || ujjāyisūryabhedau dvau kumbhāvusnau smrtau muneh | cidrūposmāmšudhamanīvisavāhatayā tanau || 9 ||

Ujjayi and Suryabedha generate heat and detoxify the body. Ujjayi and suryabheda are the two Kumbhakas which are considered heat generating. The ray of heat generated in the body removes the toxicity from the tubular vessels in the body of a muni.

Sastra Pramana- area Tran Shiva Samhita 29

samakāyah sugandhiśca sukāntih svarasādhakah | arambhaghatakascaiva yatha paricayastada ||

nispattih sarvayogesu yogavastha bhavanti tāh || 29 ||

In all kinds of Yoga, there are four stages of Pranayama -

1: Arambha-avastha (the state of beginning); 2: Ghata-avastha (the state of co-operation of Self and Higher Self);

3: Parichaya-avastha (knowledge);

4: Nishpattiavastha (the final consummation).

Advice during th practice of Pranavama Sastra Pramona- वास्त्र प्रमाण Sandilya Upanishad VII.6-7

yatha simho gajo vyaghro bhavedvasyah śanaih śanaih | tathaiva sevito vayuranyatha hanti sadhakam || 6 || yuktamyuktam tyajedvayum yuktamyuktam ca pürayet | yuktam yuktena badhnīyādevam siddhimavāpnuyāt || 7 ||

Guidance on the Practice of Pranayama

Sastra Pramana- area xamm Yoga-Tattvopanishad 65-67

tato bhavedghatávastha pavanabhyasatatpara | prâno pano mano buddhirjivātmaparamātmanoh || 65 || anyonyasyavirodhena ekatăm ghatate yada |

Even as a lion, an elephant or a tiger, is capable of being brought under control, (when attention is devoted in that direction) little by little, even so the vital air, when served (with due care). Otherwise, it will kill the practitioner. (The Yogin) should send out the vital air prudently and according as the circumstances demandhe should in-fill it according to the circumstances with due care; he should hold it bound (in Kumbhaka) according to exigencies; (by practising) in this manner he would attain successful accomplishment (of the purification of the Nadl-s).

Then comes the stage (known as) Ghata, wherein effort has to be put forth for the regulation of breath. That is known as the Ghata stage, wherein the Yogin brings about the union of Prana, Apana, Manas and Buddhi, and of the Jivatman and the Paramatman, without detriment to their mutual relationship. I shall relate the symptoms thereof: He should then take hold of the practice prescribed already, only to a fourth of its extent. should he perform Kevala-Kumbhaka.

Once, either during the day or at twillight, should he practise (as above) and once every day should he perform Kevala-Kumbhaka.

(In this manner) is the determination of the Pranayama. In one of the inferior type there is (profuse) perspiration generated, In one of the middle type there is tremour experienced, In one of the superior type the Yogin attains the right position. Therefore should one control the vital air. The Yogin, assuming the Padmasana posture, and saluting his Guru and Siva,should practise Pranayama all alone, with his eyes fixed on the tip of the nose.

At first there will be profuse perspiration (caused by holding the breath in the foot), wherewith should one massage (the body). Even after that, as a result of the gradual holding of breath, there will arise the tremour of the body in the usual course, in the Yogin who has assumed his posture. With further increase of practice thereafter, a hollow is of itself caused. When there is this state of hollowness, (the Yogin) moves by leaps and bounds

ghatâvastheti să proktā taccihnāni bravimyaham || 66 || pürvam yah kathito'bhyasaścaturthāmśam parigrahet | diva va yadi vā sāyamekakālam samabhyaset || 67 ||

adhame svedajananam kampo bhavati madhyame | uttame sthanamapnoti tato vayum nirundhayet || 105 || baddhapadmasano yogi namaskrtya Gurum śivam | nasāgradrsţirekâkî prânâyâmam samabhyaset || 106 ||

Sastra Pramana- वास्तु प्रमाण Yoga-Cudamany Upanishad 105-106

The Yogic Powers attained from Pranavama Sastra Pramona- वास्त्र प्रमाण Yoga-Cudamany Upanishad 51-62

The Yogin sitting in the Padmasana posture, will move on the surface of the earth in the same posture. With further increase of practice thereafter, there will be the giving up of (the movement on the surface of) the earth. He will even while in the Padmasana posture, leave off the surface of the earth and move.

In the early stages, there will be (the flow of) sweat. In the middle stages, there will be the tremour(of the body). In the advanced stages of the control of breath, (the body) will rise up.

The Padmasanaposture should be assumed (by the Yogin in all stages).He should massage his body with the perspiration produced (in the course of practice) due to the exertion(involved). (Therefrom) strength of limb and lightness of his body will result.

prasvedo jayate pürvam mardanam tena kärayet || 51 || tato'pi dhāranādvāyoh kramenaiva śanaih śanaih | kampo bhavati dehasya asanasthasya dehinah || 52 || tato dhikatarābhyāsāt dardarī svena jāyate | yadā ca dardaro bhava utplutyotplutya gacchati || 53 || padmasthito yogi tatha gacchati bhutale | tato'dhikatarabhyasadbhûmityägasca jäyate || 54 || padmäsanastha eväsau bhümimutsrjya gacchati atimanusacestadi tatha samarthyamudbhavet || 55 ||

kaniyasi bhavet svedah kampo bhavati madhyame | uttisthatyuttame pränarodhe padmäsanam bhavet || 3 || jalena śramajātena gātramardanamācaret | drdhata laghuta capi tasya gatrasya jayate || 4 ||

Special instructions on the Practice of Yoga

Sastra Pramona- शास्त्र प्रमाण Sandilya upanishad VII. 3-4

One will do well by rubbing the body with the sweat generated by exertion (of pranayama). This makes the body strong and light.

In the early stages, there will be (the flow of) sweat. In the middle stages, there will be the tremour(of the body). In the advanced stages of the control of breath, (the body) will rise up.

The Padmasanaposture should be assumed (by the Yogin in all stages).He should massage his body with the perspiration produced (in the course of practice) due to the exertion(involved). (Therefrom) strength of limb and lightness of his body will result.

According to Dattatreya, there are three stages of development with its prolonged practice. The first stage consist of twelve matras which may luckily increase. In this stage one gets perspiration.

The second stage consists of twenty four matras causing tremors and in the third stage with thirty six matras, a yogi attains levitation.

jalena śramajātena angamardanamācaret || drdhatā laghutā cāpi tathā gātrasya jāyateļļ 89|

kaniyasi bhavet svedah kampo bhavati madhyame | uttisthatyuttame pränarodhe padmasanam bhavet || 3 || jalena śramajātena gātramardanamācaret | drdhata laghuta capi tasya gatrasya jayate || 4 ||

tasya tri-bhumikatvam cirakālābhyāsato bhūyāt | dvādasa-naisargikato hyadhikas-ced-daiva-yogena || 197 || mātrāh prathama-bhuvi svād-dattātreyo dravībhāve | asyāh dvigunām kampām trigunām-utthāpikām yogī || 198 ||

Special instructions on the Practice of Yoga

Sastra Pramana- वास्त प्रमाण Shiva Samhita. III 40-41 Hatharatnavali (Chapter 3, Verse 89)

Special instructions on the Practice of Yoga

Apta Pramana - आप्त प्रमाण Sandilya upanishad VII. 3-4

Three stages of development according to Dattatreya

Apta Pramana-आप्त प्रमाण Kumbhaka Paddadhi 197-198 Hatharatnavali (Chapter 3, Verse 88)

In the third progressive stage, one experiences perspiration, ease, tremors, joy, trance, whirling, thrill, hearing of mystical sounds, bodily pain, sidewards movement, inarticulate murmur and Samadhi.

जयिन्तऽस्या न सशयः ॥ २०० ॥

I hird stage of development according to Dattatreva

Apta Pramana-आप्त प्रमाण Kumbhaka Paddadhi 199-200

svede dravi bhavet kampa utthâneti trtiyak& | ânanda-nidra-ghürnas-ca românca-dhvani-samvidah || 199 || anga-motana-kampas-ca bhrama-sveda-prajalpakah || samvin-mürcchädikāś-calva jāyante'syam na samśayah || 200 ||

First three stages lead to purification of the nadis and increase of gastric fire. In mrdumeru perspiration is generated, in madhyameru one experiences tremors and in tivrameru one levitates. In other stages upto samadhi, one gets the results as per the names indicate, such as pratyahara, dharana, dhyana and samadhi.

Two-fold Kumbhaka has been propagated by Mahesa as Ameru and Meru. Although the former is not futile, when it is Increased judiciously and to the capacity, it leads to success in the longer run.With this practice one attains perfection of meru naturally with a great fortune in course of time.

Mrdu-meru, Madhya-meru, and Tivrameru

Apta Pramana-आप्त प्रमाण Kumbhaka Paddadhi 214-215

Apta Pramana-आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 40-43)

समाध्यन्तम्-इहाद्विष्टं तत्-तत्-सङ्ज्ञा ततस्-ततः ॥ २१५ ॥

samadhyantam-ihoddistam tat-tat-sanjña tatas-tatah || 215 ||

mrdau sveda-samud-bhūtir-madhya-merau tu kampanam || 214 ||

prathama-tritaye nadi-sodhanam vahni-dipanam ||

tîvre khe râjate'nyesu svanama-sadrsam phalam ||

tatah paricayavastha Yogino'bhyasato bhavet |

yadā vāyušcandrasūryam tyaktvā tişthati niscalam ||

vāyuh paricito vāyuh susumnā vyomni samcaret || 60 ||

ameruprabhidā maheśo dvidha vadat kumbhamidhādimophalab || na vardhaydrodhamatho susamyamam krtam yathāśakti cirena siddhidah || 40 || amumabhyasatah pumso naisargikamerusambhûtih | babhubhih kālair bhūyāt aganyapunyaih parāsumateh || 41 || tasya tribhümikatvam cirakalabhyasato bhûyat | dvädasa naisargikato hyadhikäsced daivayogena || 42 || mātrā prathamabhuvi syurdattātreyo'bravīt dravībhāve | asya dvigunam kampam trigunam utthapikam yoge || 43 ||

Apta Pramana-आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 40-43)

Translation

one levitates.

prolonged practice.

After this, through exercise, the Yogi reaches the Parichaya-avastha. When the air leaving. the sun and moon (the right and the left nostrils), remains unmoved and steady in the ether of the tube sushumna, then it is in the parichaya state.

There are three stages of development with its

(Matras), one may have more (stages) by good luck.A Yogi gets perspiration on the first stage (12 Matras) according to Dattatreya. (In the

second stage of) 24 Matras one experiences

tremors, (while in the third stage of) 36 Matras

The first stage (natural) consists of twelve

Sastra Pramana- यास्त प्रमाण Shiva Samhita. III. 60

Sastra Pramana शास्त्र प्रमाण Yoga-Chudamani Upanishad (116-119)

Adrigate II 886 II

prânāyāmena yuktena sarvarogaksayo bhavet | prânāyāmaviyuktebhyah sarvarogasamudbhavah || 116 || hikkä käsastathā śvāsah śirahkarnāksivedanāh | bhavanti vividha rogâh pavanavyatyayakramat || 117 || yathā simho gajo vyāghro bhavedvašyah śanaih śanalh | tathaiva sevito vayuranyatha hanti sādhakam || 118 || yuktamyuktam tyajedvāyum yuktamyuktam prapūrayet | yuktamyuktam prabadhniyadevam siddhimavapnuyāt || 119 ||

For him who is possessed of Pranayama, there will be the destruction of all diseases. For those devoid of Pranayama, there will be the generation of all diseases. Hiccup, Asthma, hard breathing, diseases of the head, ears and eyes and various kinds of (other) diseases are generated out of the illregulation of the vital air.

Even as the lion, the elephant and the tiger get tamed by slow stages, even so the vital air that is well regulated; otherwise it kills the practitioner. One should leave off the vital air according to exigencies, should fill it in according to exigencies, should hold it bound according to exigencies; and by so doing will finally achieve success.

Sastra Pramana area xano Shiva Samhita 31

Benefits of Pranayama and purifying the nadis

Sastra Pramana रास्त प्रमाण Yogatattvopanishad 44-46

Hathapradipika of Svätmäräma (Chapter 4, Verse 15)

praudhavanhih subhogi ca sukhisarvanngasundarah sampürnahradayo yogî sarvotsahabalanvitah || Jayate Yogino vasyametatsarvam kalevare || 31 ||

कशत्वं च शरीरस्य तदा जायेत निश्चितम्

evam masatrayabhyasannadisuddhistato bhavet | yadā tu nādīsuddhih syāt tadā cihnāni bāhyatah || 44 || jayante Yogino dehe tâni vaksyamyaśesatah | sariralaghuta diptirjätharagnivivardhanam || 45 || krśatvam ca śarīrasya tada jayeta niścitam |

yadā nādīšuddhīh syāt tadā cihnāni bāhyatah || kāyasya kršatā kāntir jāyate nišcitam tathā || 15 ||

The following qualities are surely always found in the bodies of every Yogi: Strong appetite, good digestion, cheerfulness, handsome figure, great courage, mighty enthusiasm and full strength.

By practicing thus for three months, the purification of the Nadis will result therefrom. When the purification of the Nadis is attained, then will external symptoms arise in the body of the Yogin. I shall relate them in their entirety: Lightness of the body, lustre, the rousing of the Jatharagni (increase of digestive power) and shiness of the body; these will surely result then.

When the nadis are purified, the external signs surely appear, such as slimness of the body and lustre. 15

yathesţadhāranam vāyoranalasya pradīpanam | nādābhivyaktirārogyam jāyate nādiśodhanāt || 8 || vidhivat prānasamvāmairnādīcakre višodhite | susumnāvadanam bhittvā sukhādvišati mārutah || 9 || mārute madhyasamcāre manahsthairyam prajāyate | yo manahsusthiribhāvah saivāvasthā manonmanī || 10 ||

vidhivat pränasamyāmair nādīcakre visodhite || susumnāvadanam bhitvā sukhād višati mārutah || 29 ||

Holding the breath as long as desired, the rousing of the fire, the manifestation of the Nada, and freedom from disease: from the purification of the Nadi-s (the above consequences) are produced. When the plexus of the Nadl-s is purified by Pranayama (rarefaction of breath) as prescribed in the rules, the vital air enters freely, after bursting through the mouth of the Susumna Nadi. When the vital air courses through the middle (of the Susumna), there is generated the fixity of the mind. The state of intense fixity of the mind; that alone will be the ecstatic state of the mind.

When the group of nadis is purified through prescribed practice of pranâyama, prana easily pierces and enters the opening of susumna. 29

Sastra Pramana शास्त्र प्रमाण Sandilyopanishad VII 8-10

Hathapradipika of Svatmarama (Chapter 4, Verse 29)

Effect of Pranayama, Dharana, Pratvahara, Dhyan

Sastra Pramona शास्त्र प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 16

pra'n.a'ya'mair dahed dos"a'n dharan.a'bhistu kilbis"am II 16 pratya'ha'ren.a samsarga'n dhya'nena'nas'vara'n gun.a'n l

avina bha va samyukto jyoti'ru'pam sunirmalam II 14 susu'ks"mam vya'pakam nityam nirvikalpam sada'budhah

pūrvārjitāni karmānī prānāyāmena nišcītam | nášayetsädhako dhimanihalokodbhavani ca || 49 ||

pûrvárjitáni pápáni punyáni vividháni ca | nāšyetsodadasaprānāyāmena Yogi pumgavah || 50 ||

By the practice of Pranayama, the sadhaka incinerates all the defilements. By Dharana, he annihilates all of his sinful effects. By Pratyahara, he maintains himself completely free from the negative thoughts and vices. And by Dhyana, he becomes capable of nullifying the effects of even those qualities which do not decay .

Through the continued practice of such discipline, the sadhaka becomes capableof establishing himself in unfailing and inseparable union with the luminous formwhich is extremely subtle, pervasive, eternal and Immutable.

The wise practitioner surely destroys all his Karma, whether acquired in its life or in the past, through the regulation of breath.

The great Yogi destroys by sixteen Pranayamas the various virtues and vices accumulated in his past life.

Sastra Pramana रास्त मनाण Srimat Sarvajnanottra Agama. Yoga Pada 14

Pranayama destroys Karma (of this and past lifetimes)

Sastra Pramana शास्त्र प्रमाण Shiva Samhita. III. 49

Sixteen Pranayamas to destroy the virtues and vices from past lifes

Sastra Pramana शास्त्र प्रमाण Shiva Samhita, III. 50

Pranayama destroys sins and bonds of good or bad actions

Sastra Pramona शास्त्र प्रमाण Shiva Samhita. III. 51

When Yogi moves freely through the Three Worlds Sostra Pramana रास्त प्रमाण Shiva Samhita. III. 52

Increase of duration of Pranayama leading to powers

Sastra Pramona शास्त्र प्रमाण Shiva Samhita. III. 53

Powers acquired by the Yogi

Sastra Pramona रास्ल प्रमाण Shiva Samhita. III. 54

papatúlacayánáhopradahetpralyagnină | tatah päpavinirmuktah pascatpunyani nasayet || 51 ||

prānāyāmena yogindro labdhvalšvaryāstakāni vai | pāpapunyodadhim tītravā trailokyacaratāmiyāt ||52 ||

tato'bhyasakramenalva ghatikatriyatam bhavet | yen syatsakalasiddhi yeginah svepsitä dhruvam ||53 ||

तानि सर्वाणि खेचरत्व च योगिनाम ॥ ५४ ॥

väksidhih kāmacāritvam dūradrstistathaiva ca | düraśrutih süksmadrstih parakāyapraveśanam || virāmūtralepane svarnamadraśyakaranam tathā | bhavantyetâni sarvani khecaratvam ca Yoginam || 54 ||

This Pranayama destroys sin, as fire burns away a heap of cotton; It makes the Yogi free from sin; next it destroys the bonds of all his good actions.

The mighty Yogi having attained, through Pranayama, the eight sorts of psychic powers, and having crossed the ocean of virtue and vice, moves about freely through the three worlds.

The Yogi acquires the following powers: vakya siddhi (prophecy), transporting himself everywhere at will (kamachari), clairvoyance (duradristhi), clairaudience (durashruti), subtle-sight (shushma-drishti), and the power of entering another's body (parakaypravesana), turning base metals to gold by rubbing them with hisexcrements and urine, and the power of becoming. invisible, and lastly, moving in the air.

Ghata Avasta described

Pratyahara when Kumbaka for three hours

Yogi balance himself on his thumb (due to Advanced Kumbaka)

yada bhaveddhatavastha pavanabhyasane para | tadā samsāracakre'sminnāsti yatra sadhārayet || 55 ||

prânâpânanădabindujivatmaparamătmanah | militvå ghatate yasmättasmädvai ghata ucyate || 56 ||

yamamatramam yada dhartum samarthah syattadadbhutah | pratyāhārastadaiva syānnāmtarā bhavati dhruvam || 57 ||

yamamātram yadā pūrnam bhavedabhyāsaYogatah | ekavāram prakurvīta tadā yogī ca Kumbhakam || dandāstakam yadā vāyurnišcalo Yogino bhavet | svasāmarthyāttadāmgusthe tisthedvātulavatsudhīh || 59 ||

When, by the practice of Pranayama, the Yogi reaches the state of ghata (water-jar). then for him there is nothing in this circle of universe which he cannot accomplish.

The ghata is said to be that state in which the prana and the apana vayus, the nada and the bindu, the Jivatma (the Human Spirit) and the Paramatma (the Universal Spirit) combine and co-operate.

When he gets the power of holding breath (i.e., to be in trance) for three hours, then certainly the wonderful. state of Pratyahara is reached without fail.

When, through, great practice, the Yogi can perform one Kumbhaka for full three hours. when for eight dandas (3 hours) the breathing of the Yogi is suspended, then that wise one can balance himself on his thumb; but he appears to others as insane.

Yogi acquires knowledge of Vayu-Sadhana

सरसं यः पिबेद्वायुं प्रत्यहं विधिना सुधीः

नश्यन्ति योगिनस्तस्य श्रमदाहजरामयाः ॥ ७१ ॥

sarasam yah pibedvāyum pratvaham vidhinā sudhīh |

nasyanti Yoginastasya śramadāhajarāmayāh || 71 ||

idānom kleśahānyartham vaktavyam vāyusādhanam | yena samsaracakresmin bhogahänirbhaved dhra vam ||

Now we have described the management of the air in order to remove the troubles (which await the Yogi); through this knowledge of vayu-sadhana vanish all sufferings and enjoyments in the circle of this universe.

The wise Yogi, who daily drinks the ambrosial air, according to proper rules, destroys fatigue, burning (fever), decay and old age, and injuries.

Yogi destroys fatigue, fever, decay, old age and injuries by drinking Ambrosial Air

Practice of Pranayama yields benefits

rukstyānādinavāntarāvakaluse citte"tra viksepajā duhkhadyah khalu pañca te tanubhrtah syuh samyamasyārayah maitryādeh paribhāvanena tu kalau cittaprasādah kvacit prānābhyāsata īraņasya vijayo Yogah svamīdyo bhavet || 8 ||

The nine antarayas like disease, languour, etc. defile the citta. The set of five like duhkha etc. arise from viksepa (disturbance of mind). These are the enemies of a person in the path of Samyama. In this Kaliyuga pacification of the citta may be attained by assuming the attitude (bhavana) of maitri, etc. Through the practice of Pranayama, one controls prana and becomes respectable.

Impurities of senses melted away though Pranayama

śvāsocchvāsagatīretāh sarvesām prāyaśah samāh | pränáyāmena tâh samkhyāh samkocyā Yoginā sadā |

dahyante dhmäyamânâm dhâtûnâmhi yathämalah | prânāyāmaistu dahyante tadendriyajā malāh ||

The respiratory rate is generally the same for everyone. Yogis reduce this rate through the practice of Pranayama.

During the practice of asanas, movement of the breath must be requiated. Just like the impurities in metals are burnt away by heat when melted, so also the impurities born out of the senses are burnt away through the practice of Pranayama.

Poised state of mind is called Manonmani

marute madhyasañcâre manahsthairyam prajâyate || yo manabsusthiribhävah saisavastha manonmani || 30 || tatsiddhaye vidhanajñáścitran kurvanti kumbhakan || vicitrakumbhakabhyasad vicitram siddhimapnuyat || 31 ||

Mind becomes polsed, as the prana moves in the middle path (susumna). The poised state of mind is called manonmani. 30.To attain such a state (manonmani), the adepts (of Yoga) practise various Kumbhakas. Surprising results can be achieved by practicing various Kumbhakas. 31.

Pranayama brings success in Yoga

satkarmanirgatasthaulya-kaphamedomalādikah || prānāvāmam tatah kurvādanāvāsena sidhvati || 2 ||

Attain perfection through Pranayama

prānāyāmaireva sarvam prašusyati malākulam || ácăryānām tu kesāňcid anyatkarma na sammatam || 3 ||

brahmadayo'pi tridasah pavanabhyasatatparah || tena siddhim gataste ca tasmat pavanam abhyaset || 4 ||

cale vate calam cittam niścalam drdhabandhane || yogi sthanutvam apnoti tato vayum nibandhayet || 5 ||

Practice of pranayama brings about an easy success, after removing the impurities, such as fat and phiegm, through the practice of sat-karmas. 2.

The host of impurities certainly gets dried up through pranayama. According to some teachers, there is no need for other practices. 3.

Even the delties like Brahma and others attained perfection through the consistent practice of pranayama. Therefore, one should practice pranayama. 4.

Mind becomes active as the breathing Increases. When breath is controlled, mind becomes steady. To attain mental stabliity, a Yogi should practice pranayama. 5.

Pranayama overcomes death

yavad váyuh sthito dehe tâvad jīvo na muñcati || maranam väyuniskrāntis tato vāvum nibandhavet || 6 ||

Translation

The Jiva (embodied soul) does not leave the body so long as prana remains. Death means exit of prana. Therefore, prana should be controlled. 6.

One should undertake regular practice of prânāyāma

and attains (deep) sense of well being. 7.

with pious attitude. Thus, one gets rid of the impurities

Deep cleanse with Pränäyäma

Stay centered and beyond fear

pranabhyasam tatah kuryan-nityam satvikaya dhiya || yatha sukham avasthaya malah sosam prayanti ca || 7 ||

prânāyāmo bhavatyeva pātakendhanapāvakah || bhavodadhimahāsetuh procyate Yogibhih sadā || 9 ||

yāvad baddho marud dehe tävaccittam nirāmayam || yavad drstir bhruvormadhye tävatkälabhayam kutah || 28 ||

Practice of pranayama certainly removes the sins, as fire burns the wood. Yogis say that it forms a great bridge to cross the ocean of worldly sufferings. 9.

Mind remains poised, so long as prana is controlled in the body. Fear of death {kala} will not arise, so long as the gaze is fixed at the center of the eyebrows. 28

adhame codyate dharmah kampo bhavati madhyame | uttisthatyuttme yogi tato vayum nirodhayet || 6 || baddhapadmäsano yogi namaskrtya gurum śwam | bhrumadhye drsti rekâkî prânâyâmam samabhyaset || 7 || ürdhvmäkrsya capanaväyum präne niyojayet | ürdhvamaniyate śaktya sarvapapaih prabhucyate || 8 || dvārānām navakam niruddhaya marutam pītvā drdham dhāritam nitväkäsamapänavanhisahitam śakttayā samuccālitam || âtmasthanayutastvanena vidhivaddhinyasya mürdhni dhruvam yavatisthati tāvadeva mahatām samdhena samstuyate || 9 ||

In the lower [stage], the "substance" (Dharma) [i.e., sweat] is forced out; in the middle [stage] there is trembling; in the superior [stage] the Yogin rises [from the ground]. Hence he should [carefully] restrain the air (vayu). (2.6)

The Yogin, [seated in] the bound lotus posture and saluting the teacher and Shiva, should practice breath control in solitude (ekanta), with his gaze on the middle between the brows. (2.7) Drawing up the apana air, he should unite it with the prâna. When it is led upward with the [Kundalini] power, he is released from all sins. (2.8) Having closed the nine gates (dvara) [i.e., the openings of the body], having sucked in the air and holding it firmly, having conducted it to the "space" (akasha) [of the heart?] together with the apana and the [abdominal] fire (vahni), starting up the [Kundalini] power and placing it in the head, for sure according to this rule, as long as [the Yogin who is] joined with the abode of the Self [at the crown center] remains [thus], he is praised by the host of the great ones. (2.9)

mürcchängato harati rogasamhamaddhabaddhah karoti gagane gamanam narāņām | väto'mrto vitanute'maratâm samastam abhyasatah sulabhameva samiranasya || 2 ||

तथा प्राणाऽभ्यासानलवलवलीपुद्गुलमलान् ॥ ३ ॥

adāhyam sat svarnam dhamitamanale yāti na layam

tatha prano bhyasanalavalipudgalamalan || 3 ||

bhuvi nyasto vajrādyakhilavişayah śīryati ciram ||

idam sarvam sūto dahanamukhago jārayati vai

immortality.

Even though gold is put in fire, it does not perish. While hard objects like stones etc. would perish lying idle on earth for long. Just as all the (impurities of) mercury are destroyed when it is subjected to fire, similarly, fire generated by the practice of Pranayama removes the host of bodily impurities.

Practice of Pranayama renders prana invariably inactive which removes diseases,

(brahmarandhra) and causes prana

secreting ambrosia which leads one to

stabilizes prana which takes one to gagana

Pranayama removes the host of Bodily Impurities

Pranayama leads to Dharana and Dhyana

dhāranāssmrtisantāne prānāyāmāt bhavanti hi | iti samanyato jñeyah saphalah pränasamyamah ||

Through Pranayama, Dharana and Dhyanam Indeed happen. Thus, the regulation of breath is always known to be fruitful.

sagarbhah cittacañcalyam vinasayati satvaram | ayurvrddhissatvasuddhī roganivrttireva ca || 98 ||

Sagarbha Pranayama destroys very quickly the agitation of the mind, increases life span, cleans the mind of heaviness and also remove illness.

dvāsaptati-sahasrānām nādīnām mala-sodhanam l yathestam dhâranam vāyor-vikārābhāva eva ca || 120 ||

This practice results in hearing of mystical sounds, slimness of the body, feeling of wellbeing, increase in gastric fire, clarity of vision, lustrous face, control of bindu, purification of all the seventy-two thousand nadis and capacity to retain breath willfully and absence of all the disorders of vata humour.

By the practicing Yogin should be drawn in the vital air through the Solar Nadi. After performing Kumbhaka as prescribed in the rule, he should expel (it) through the lunar (Nadi). This, which kills many a disease of the belly and extirpates the malignant influence due to (intestinal) worms, should often and often be performed and is known as Surya-bheda (breaking through the Solar Nadi).

süryanadya samakışya vayumabhyasaYogina | vidhivat Kumbhakam krtvá recayecchitaraśmina || 91 || udare bahurogaghnam krimidoşam nihanti ca | muhurmuhuridam karyam süryabhedamudahçtam || 92 ||

The Surya Kumbhaka -A Powerful Purifying Technique

pavítre nirjane dese śarkaradivivarjite | dhanuhpramânaparyante śītâgnijalavarjite || 22 || pavitre natyuccanice hyasane sukhade sukhade sukhe | baddhapadmāsanam krtvā sarasvatyāstu cālanam || 23 || daksanadya samakrsya bahistham pavanam śanalh | yathestam pürayedvayum recayedidaya tatah ||24 || kapâlasodhane väpi recayet pavanam sanaih | catuşkam vātadosam tu krmidosam nihanti ca || 25 || punah punaridam karyam süryabhedamudahrtam |

In a hallowed and secluded spot devold of pebbles and the like, which is within the ambit of a bow (in extent), devoid of chillness, fire and water, sacred, on a seat neither high nor low, which gives comfort and is easy to take, assuming the baddha-padmasana posture, and with the rousing of the Sarasvati, slowly drawing in the external air through the right Nadi one should fill-in the air as much as could be desired and then expel it through the Ida or drive up the air slowly for purifying the skull.

This destroys the four kinds of disorders arising out of Vata and also intestinal worms. This should be practiced again and again and is known as the Surya variety.

sukhäsanastho daksanādyā bahistham pavanam

samäkrsyäkeśamänakhāgram kumbhayitvá savyanādyā recayet |

tenakapālasodhanam vātanādīgatasarvarogavināšanam bhavati || 13-1 ||

Sastra Pramana शास्त्र प्रमाण Sandilya Upanishad VII 13-1

Sürya and Candra Kumbhaka

vital air flows.

Translation

It through the left (Ida) Nadi.

According to Drunina (Siva), these are called surya and candra Kumbhakas respectively. These being of the nature of heat and cold they should be practiced taking into consideration the region and season.

(The Yogin), assuming a comfortable posture, drawing in the air outside through the right (Pingala) Nadi and

performing Kumbhaka, (till it reaches) as far as the

roots of the hair and the tips of the nails, should expel

By means of this, (are accomplished) the purification of the cranium and the destruction of the diverse diseases inherent in the Nadi-s, through which the

sūrya-candrāvimau kumbhau druhinena purodito auatyusna-šītalāvetau deša-kāla-prayojitau || 109 ||

Apta Pramona आप्त प्रमाण

Kumbhaka Paddadhi 109

candrena pitta-dosānām-itaresām pareņa tu náśah sarvātmanā bhūyāt tribhir-māsair-na sāśayāh

Candra (inhaling through left nostril) and holding alleviated vitlation of bile (pitta), while other (sürya Kumbhaka) overcomes other (kapha and vāta) disorders In the three months, in which there is no doubt.

लादर चातुमतदापावनाशनम्

mukham samyamya nādībhyāmākrsya pavanam śanaih ||26 || yathā lagati kaņthāttu hrdayāvadhi sasvanam | pürvavat kumbhayet prânam recayedidaya tatah || 27 || sirsoditänalaharam galaslesmaharam param | sarvarogaharam punyam dehânalavivardhanam || 28 ||

• nādījalodaram dhātugatadosavināšanam | gacchatastisthatah karyamujjayyakhyam tu Kumbhakam || 29 ||

The Ujiavi Kumbha Easy technique to reliev your cold!

Sastra Pramana रास्त प्रमाण Yoga Kundali-Upanishad | 26-29

mukham niyamya nadibhyam-akrsyasum niyojayet kundali-pāršvayoh paścāt kumbhayed-udara-sthitam | 131 recayed-idaya vayum gacchan-tisthan-yada caret

ujjāyi-Kumbhakah proktah śivenākhilavedinā || 132 ||

With the mouth well under control, slowly drawing the air through the two Nadis (Ida and Pingala) in such a way that it may occupy the space from the throat up to the heart, making a nolse, one should hold the vital air as before and then expel it through the Ida.

This meritorious and excellent practice removes the heat produced in the head, and phlegm of the neck and further, drives away all diseases and raises the warmth of the body; and destroys the dropsy of the Nadis and the disorders affecting the humours. This should be performed by one while moving and standing and is known as the Kumbhaka called Ujjayl.

Closing the mouth one should inhale air through both the nostrils while holding it along the Kundalini and exhale through the left nostril. This is ujjayi-Kumbhaka stated by Shiva, which should be practiced all the time. 131This practice removes disorders of phlegm, dropsy, morbidity of the nadis and vitiation of the humours in the dhatus (bodily constituents), phlegmatic disorders of the throat and Increased bodily fire and luster.132

Survabheda in winter. Sitka or Sitali in summer

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 1)

trsādāhapittašramaghnīm ca sītkām bhajecchitalim sādhako vā sadaiva || jvarādau tathā grīsmakālē'tha haime budhah sūyabhedam kaphe mārute ca || 1 |

mukhena vayum samgrhya ghrānarandhrena recayet || 95 || sitalikaranam cedam hanti pittam ksudhām trsam sītalilaksanamāha- mukheneti || 96 ||

Sitali Kumbhaka -Remover of hunger and thirst

Sastra Pramona रास्त प्रमाण Yoga-Sikhopanishad 95-96

Great healing technique!

Sastra Pramona यास्त्र प्रमाण

Yoga Kundali-Upanishad 1.30-31

Sitali-Kumbhaka -

vaya vayumákrşya pürvavat kumbhakádanu | sanaistu ghranarandhrabhyam recayedanliam sudhih || 30 ||

gulmaplihädikän dosän ksayam pittam jvaram trsäm visani śitalī nāma kumbhako'yam nihanti ca || 31 ||

A sadhaka should always practice Sitka or Sitali which would pacify thirst, burning, acidity and relieve fatigue. These may be practiced on the onset of fever, or in the summer. A wise would do well by practicing Suryabheda in the winter or when affected by phlegmatic or vata disorders.

Drawing in air through the mouth, (he) should expel (it) through the nostrils. This is performing the Sitali (Kumbhaka) and destroys bile, hunger and thirst.

The man of clear intellect should, after (performing) Kumbhaka as before, draw in the air: through the tongue and should slowly expel it through the two nostrils. Dyspepsia, enlargement of the spleen and the like disorders, consumption, billousness, fever, thirst and poisons, this Kumbhaka known as Sitali kills.

Sastra Pramana रास्त्र प्रमाण Darshanopanishad (VI.25-26)

jihvaya vayumakrşya yah pibet satatam narah Įśramadāhavinirmukto yogī nīrogatāmiyāt || 25 || jihvaya vayumakrşya jihvamûle nirodhayet | pibedamrtamavyagram sakalam sukhamapnuyat || 26 ||

He who always drinks air by inhaling it through the tongue, that Yogin will attain immunity from disease, and of fatigue and thirst. He who should confine the air at the root of the tongue, after inhaling it by means of the tongue, will coolly drink the nectar of immortality and enjoy all happiness.

If, during the three Samdhyas (twilights) for one

full month, one should, after inhaling the air by

means of the tongue, and drinking that nectar

little by little, confine it in the navel, (for him) all

ailments arising from a preponderance of Vata

(wind) and Pitta (bile) will undoubtedly perish.

Sastra Pramana शास्त्र प्रमाण Darshanopanishad V1.29

mäsamätram trisamdhyayam jihvayäropya märutam amrtam ca pibannäbhau mandam mandam nirodhayet || 29 || vätajäh pittajä dosä naśyantyeva na samśayah

Sastra Pramana रास्त्र प्रमाण Sandilyopanishad VI 13-14

Translation

Drawing in the air through the tongue, holding in Kumbhaka as long as possible, (the Yogin) should expel it through the nostrils. Therefrom, dyspepsia, enlargement of the spleen, fever, billousness, hunger and the like are destroyed.

द्धया वायं गर्दीत्वा यथाशक्ति कम्भवित्वा नासाभ्या रेच

jihvaya vayum grhitvá yathasakti kumbhayitva nasabhyamrecayet | tena gulmaplihajvarapittaksudhādi našyatiślītalī tu jihvayā || 13-4 || Yogi Drinking Prana Vayu at the root of the palate

Sastra Pramana रास्त्र प्रमाण Shiva Samhita. III. 70

Hathapradīpikā of Svātmārāma (Chapter 5, Verse 54)

kākacamcvā pibedvāyum śltalam yo vicaksanah | pränavidhanajñah sa bhavenmuktibhājanah || 70 ||

käkacańcuvidhanena śītalam salilampibet || prânâyăma-prayogena yogî bhavti nirjarah ||

When the skilful Yogi, knowing the laws of action of prana and apana, can drink the cold air through the concentration of the mouth, in the form of a crow-bill, then he becomes entitled to liberation.

Translation

A Yogi drinks the cool water, forming the tongue like the beak of crow.This technique of pranayama makes him free from (signs of) old age . 54.

Forming the tongue like a tube, take the air in

through the nose. This is kaka-cancu. It removes hunger, thirst, bilious tendency, fever and

through it. After holding the breath, exhale

inflammation of the spleen and toxicity.

Apta Pramona आप्त प्रमाण Kumbhaka Paddadhi 141-142

nalikāsadršīm-kākum vidhāyāpūrayet-tayā ||

śvasanam kumbhayen-nobhyam recayet kāka-cañcukah || 141 || ksut-trt-pitta-jvara-pliha-visanam nasano bhavet || 142 ||

Part 4: THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga_ Evolution of the New Species - 1008+ Pramanas from the Source_English_part_4.md

Sitali Kumbhaka - remover of thirst and hunger

Apta Pramana आप्त प्रमाण Hatharatnāvalī (2, 19-20)

jihvaya vayumakışya pürvavatkumbhakädanu sanairasitiparyyantam recayedanilam sudhīh || 19 || gulmaplihodaram dosam jvarapittaksudhatrsäh || vişani śītali nāma kumbhako yam nihanti ca || 20 ||

One draws the air in through the tongue, retains it in the manner told before and thereafter slowly exhales (thought the nostrils). This is for eighty rounds.19

Sitalī Kumbhaka removes dropsy, disorders of the spleen, fever, acidity, and toxicity and controls hunger and thirst. 20.

Forming the mouth like a beak of a crow, one should take the air in and hold it. Then raising the tongue, one should taste the flow of nectar and exhale through both the nostrils. This is sitali-kaka-cañcuka An adept of prana and apana practices this consistently for a month, gets rid of heat due to exertion, fever and other sickness and overcomes premature death.

Turning the tip of the tongue up and pressing it to the throat, one should take the air through the mouth forming it like the beak of a crow and contemplate on kundall.

Apta Pramana आप्त प्रमाण Kumbhaka Paddadhi 143-147

ans at on Practicing this for six months, one undoubtedly becomes a kavi (poet). Forming the tongue into the beak of a crow one should take the air in and contemplate on prana entering into the mouth of kundali. With this one becomes free from disease of consumption. With daily and continuous practice, one undoubtedly attains clairaudience, foresightedness and ability to disappear.

kākacancu-vad-āsyaenāpūrya vāyum nirodhayet | ûrdhvajihvam samaniya pibed-dhärämrtam sudhih || recayed ghrâna-randhrâbhyam śitali-kākacańcukah | 143 | prânāpāna-vidhānajņo muktibhāg-asya sādhanāt nithyabhyasavato yati śrama-daha-jvaramayah || masabhyasan-mrtyu-jayo nirantara-krte bhavet || 144 || manikarni-bilam gadham pidya lambikaya tatah | kundalim cintayan kaka-cañcva yadl samiranam || pibet sanmösa-yogena kavir-bhavti niścitam || 145 || dhyötvö kundalini-vaktra-göminam mörutam yadö | köka-cañcum prakurute ksaya-rogāt pramucyate || 146 || dûra-śrutir-dôra-drstir-antardhanddikam phalam | ahar-nisam sadabhyasaj-jayate natra samsayah || 147 ||

Apta Pramana आप्त प्रमाण Kumbhaka Paddadhi 143-147

One draws the tongue out to press them against the teeth and takes the air in. Then he slowly leaves the air out through the roof of nose as before till he feels the sensation at the tip of the hair and nails.

Hathatatvakaumudi (Chapter 10, Verse 16)

jihvām bahirnihsārya dantamūle krtvā vāyumākrsya pūrakam bhavet pūravat |

tato mandanasabhyam vayum adhasikhagramanakhägrävadhyuccalisanu nåsäputayugalabilabhyam tato recayet ||16 ||

Apta Pramona आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 17)

Sastra Pramona वास्त प्रमाण Shiva Samhita. III. 74

Sastra Pramana शास्त प्रमाण Shiva Samhita. III. 75

gulmaplîhodaraghno jvarakşavathutrşam yakşmapitte nihanti || dosam devam ca hanyaditi madadalanah śitalīnāma kumbhah || 17 ||

This cures inflammation, spleen disorders (pliha), dropsy, fever, sore throat, thirst, consumption, acidity (pitta) and the evils related to deities (deva-evil spirits) and controls lust. This is Sitali Kumbhaka.

When he drinks the air through the crow-bill, both in the morning and in the evening twilight, contemplating that it goes to the mouth of the Kundalini, consumption of the lungs is cured.

When the wise Yogi drinks the fluid day and night through the crow-beak, his diseases are destroyed: he acquires certainly the powers of clairaudience and clairvoyance.

kakacamcva pibedayum sandhyorubhyorubhyorapi | kundalinya mukhe dhyátva kṣayarogasya śāntaye || 74 ||

रा पिबेद्योगी काकचंच्वाव विचक्षणः पिबेट्र्मणानिलं तस्य रोगाणां संक्षयो भवेत ॥ तेदरहश्रिस्तथा स्याद्वशन खल ।। ७५ ।

aharniśam pibedyogī kākacaṃcvāva vicakṣaṇah | pibetprānānilam tasya rogānām samksayo bhavet || dūrasrutirdūradrstistathā syāddaršanam khalu ||75 ||

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 1)

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 2)

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 3-4)

nalikāsadršim kākum vidhāyāpūravettathā | svasanam kumbhayennabhyam recayetkäkacañcukah||iti || 1 ||

käkacancuvadasyena pürya väyum nirodhayet | ûrdhvajihvam samanîya pibeddhārāmṛtam sukhī || 2 ||

प्राणापानविधानजा मोक्तिभागस्य साधनात । भ्यासवती योन्ति श्रमुदाहज्वरामयाः मासाभ्यासात् मृत्युजयो निरन्तरकृते भवेत ॥ ४ ॥

recayed ghránarandhrábhyám śitalikäkacañcukah | prâņāpānavidhānajño muktibhāgasya sādhanāt || 3 || nithyābhyāsavato yānti śramadāhajvarāmayāh | mäsäbhyäsät mrtyujayo nirantarakrte bhavet || 4 ||

Forming the tongue like a tube, draw the air in through it. After holding the breath, exhale through the nose. This is kakacancuka.

Forming the mouth like the beak of a crow, one should take the air in and hold it. Then raising the tongue, one should drink the flow of nectar and exhale through both the nostrils.

This is sitalikakacancuka. An adept of Pranayama attains liberation through this practice. Regular practice of this (sitalikakacancuka) overcomes fatigue, burning sensation, fever and such other diseases. Continuous practice for one month makes one free from premature death.

Become a kavi (poet) undoubtedly by contemplating on Kundalini

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 5)

काकचज्जा याति ममी स्योगन कविभवाति निश्चितम

manikarnibilam gädham pidya lambikaya tatah | kundalim cintayet käkacañcvä yadi samiranam || pibecchanmasayogena kavirbhavati niścitam || 5 ||

dhyātvā kuņdalinīm cakragāminam mārutam yadā | kākacañcum prakurute ksayarogāt pramucyate || 6 || düraśrutirdüradrsţirantardhânădikam phalam | aharniśam sadābhyāsāt jāyate nātra saṃśayah || 7 ||

Turning the tip of the tongue and pressing it at the uvula one should take the air through the mouth forming it like the beak of a crow and contemplate on Kundali. Practising this for six months, one undoubtedly becomes a kavi (poet).

Forming the tongue into a beak of a crow, one should take in the air in and contemplate on Kundali while prana enters into cakras. With this, one becomes free from the disease of consumption. With dally and continuous practice one surely attains clairaudience, clairvoyance and ability to disappear.

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 6-7)

Sastra Pramona यास्त्र प्रमाण Sandilyopanishad VI 13-3

vaktrena sitkärapürvakam vāyum grhītvā yathāsakti kumbhayitvä nasabhyam recayet | tena ksuttrsnalasyanidra na jayante sītkāraprānāyāmamāha- vaktreneti || 13-3 ||

Sucking the air through the mouth, with the Sitkara (hissing sound), holding it in Kumbhaka aslong as possible, (the Yogin) should expel it through the nostrils. Therefrom thirst, hunger and sleep through Indolence, will not be produced. (13-3)

योगिनी-चक्र-सेव्यः सुष्ट्यादि-कृत् भवत् ॥ १४० ॥ rasanām-unmukhīkrtya sīkāram kurvatā marut | pīyante kumbhake yasmin nāsikābhyām virecanam || 137 || rasanām prāna-samyuktām pīdyamānām vicintayet |

sītkārī-Kumbhakah proktah sarva-siddhikarah satām || 138 || sitkärī-kumbhakabhyasāt smara-jitvara-rūpa-dhrk | ksun-nidrálasya-roga-sarvopadrava-varjitah || 139 || yogindro Yogini-cakra-sevyah srstyadl-krt bhavet || 140 ||

Turning the tongue upwards and producing the sound "sit", inhale the air. After holding the breath, exhale through both the nostrils, while making frictional sound. Concentrate on the tongue pressed and the sound along with prana.

This is called Sitkari-Kumbhaka, which contributes to all the accomplishments.With the practice of Sitkari-Kumbhaka, one controls the cupid (God of Love) and becomes handsome. It helps controlling hunger, sleep, laziness, diseases and one becomes free from all the problems of health. The yogi enjoys the multitude of powers like creation, etc.

Apta Pramana आप्त प्रमाण Kumbhaka Paddadhi 148-152

dvijair-dvijan pidya vāyum kākacañcvā pibec-chanalb | ûrdhva-jihvah kumbhakaro recayed ghrana-vartmana || käkacañcuh kumbha uktah kenäyam käkudaśravāh || 148 || avatsarardham-abhyasam pratyaham yah samacaret | sarva-roga-vinirmukto vatsaran mrtyu-jid bhavet || 149 || tri-varse ślvatām yāti bhūtendriya-jayānvitah | ânimädi-gunair-yukto jarayā rahito bhavet || 150 || khecaryangamidam prâha krpāluh parameśvarah || 151 || śraddhālu-sukumbhakāś-ca ksut-trdādi-vināšinah | sarva-saubhāgya-dhātāro vijñeyāh Guru-vākyatah || 152 ||

By pressing the teeth together, one should take the air in slowly through the mouth and holding the breath with upturned tongue, exhale through the passage of nose.

According to Kakudasrava this is kaka-cancu-Kumbhaka.By daily practice of this Kumbhaka for half a year one completely gets rid of the diseases and after a year (of practice) one controls (premature) death. Having controlled all the senses and accomplishing siddhis like Anima, etc. one overcomes signs of old age andattains Siva-hood after three years. It is the means leading to Khecari, (an undisturbed state of consciousness), as narrated by Paramesvara the merciful.

Kumbhakas practiced with devotion remove hunger and thirst and contribute to all fortunes, which should be learnt from the Guru.

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 10-11).

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 8-10)

ाग्रयक शीतलय्व सात्कार्यऽतीऽरुणा | ११ |

sītkām dadyān mukhena prathamamanuvijrmbhām ca nāsāputābhyām nithäbhyasaprayogāditi bhavati narah kāmadevo dvitīyah || nidrálasyaksudhātrtrahita iha caredYoginīcakrasevyah srsteh samhärakärī viharati sa sadopadravo prthivyām || 10 || sudhāsrāvi širārandhratālu sprstvāmrtam marut | himo jihvāgrayuk sītaleyva sītkārya'to'rujā ||11 ||

आवत्सराधमभ्यासात् प्रत्यद्वं यः समाचरेत । सर्वरोगविनिर्मुक्तो वत्सरान् मृत्युजिद भवत् ॥ १० ॥

dvijairdvijān pīdya vāyum kākacancva pibecchanaih | ûrdhvajihvah kumbhakaro recayed ghranavartmana || 8 || kākacancuh kumbha ukto kenāyam kākudaśravā || 9 || āvatsarārdhamabhyāsāt pratyaham yah samācaret | sarvarogavinirmukto vatsaran mrtyujid bhavet ||10 ||

One sucks the air through the mouth making a hissing sound (sit) and thereafter exhales through the nostrils. A regular practice makes a man second to Cupid. It removes sleep, lethargy, hunger and thirst.

He is favoured by the group of Yoginis (deities), becomes a creator and destroyer and moves on the Earth without trouble.As the prana touches the aperture above the upper palate, the ambrosia secretes from the siras (tubular vessels). The tongue turns cool. The practice of Sitkari is like Sitali which brings wellness.

By pressing the teeth together, one should take the air in slowly through the mouth, and after holding the breath with upturned tongue, exhale through the passage of nose.

This Kumbhaka has been called kakacancu by one kakudasrava. By daily practice of this Kumbhaka for half a year one completely gets rid of all the diseases and after a year overcomes (premature) death.

Sastra Pramona शास्त्र प्रमाण Yoga-Sikhopanishad 96 - 100

stanayoratha bhastreva lohakarasya vegatah ||96 || recayet pürayedvâyumäśramam dehagam dhiya | yatha śramo bhaveddehe tatha süryena pürayet ||97 || kanthasamkocanam krtvä punaścandrena recayet | vätapittaslesmaharam sariragnivivardhanam ||98 || kundalībodhakam vaktradosaghna śubhadam sukham | brahmanädimukhäntahsthakaphadyargalanasanam || 99 || samyagbandhasamudbhütam granthitrayavibhedakam višesenalva kartavyam bhastrākhyam Kumbhakam tvidam ||100 ||

(The practitioner) should intelligently expel with speed the air in the body, out of the two breasts and fill (it) in (likewise), till he is overcome with fatigue, as with a blacksmith's pair of bellows. When fatigue comes on in the body, then should he fill in through the Solar (Nadi) and after constricting the throat, should expel (it) again through the Lunar (Nadi).

(This Kumbhaka) removes (the excess of) the mind, blie and phlegm, raises the temperature of the body, rouses the Kundall, removes defects in the mouth, bestows auspiciousness, is wholesome, removes impediments, such as phlegm remaining in the interior of the opening of the Brahma-nadl and is capable of bursting through the three knots as the result of effectively practising the Bandhas. This Kumbhaka is known as the Bhastra and should be specially practised.

Sastra Pramana रास्त प्रमाण Yoga Kundall-Upanishad 1 32 - 39

mukham samyamya yatnena pränam ghrânena recayet || 32 || yathā lagati kanthāttu kapāle sasvanam tatah | vegena pürayet kimciddhrtpadmävadhi mārutam || 33 || punarvirecayet tadvat pûrayecca punah punah | yathaiva lohakārānām bhastrāvegena cālyate || 34 ||

The man of clear intellect, after assuming the Padmasana posture, and keeping his neck and belly in a line, controlling well the mouth with effort, should expel the vital air through the nose, in such a way that it occupies with a noise the cranium from the throat.

He should fill in a little air up to the lotus of the heart. He should again expel it as before and fill it In, again and again. Even as the pair of bellows of blacksmiths is blown in quick succession, in the same manner should he cause the air in the body to move slowly.

Until fatigue is experienced by the body, he should expel the air through the Solar Nadi until the belly becomes filled with the air, lightly holding the middle of the nose with the two forefingers, but not tightly, performing Kumbhaka as before, he should expel the air through the Ida.

This, which takes away the heat produced in the throat, raises the warmth of the body, kindles the Kundali, is endowed with good qualities and kills sin, is auspicious and health-giving, destroys the phlegm and other obstruction in the interior of the mouth of the Brahma-nadi, breaks through the three kinds of swelling brought about ...

tathalva svasarīrastham calayet pavanam sanaih | vatha śramo bhaveddehe tatha süryena recayet || 35 || yathodaram bhavet pürnam pavanena tatha laghu | dhārayannāsikāmadhyam tarjanībhyām vinā drdham || 36 || Kumbhakam pürvavat krtvå recayedidayanilam | kanthotthitänalaharam sariragnivivardhanam || 37 || kundalibodhakam punyam päpaghnam subhada sukham | brahmanädimukhântasthakaphadyargalanasanam || 38 || qunatrayasamudbhutagranthitrayavibhedakam | višeșenalva kartavyam bhastrākhyam Kumbhakam tvidam || 39 ||

Translation

A Yogi, sitting in vajrasana should activate kundali and thereafter, should practice bhastrika. Thus, kundall is easily awakened,

by the operation of the three Guna's, should be

specially performed. This is known as the

Kumbhaka called the Bhastra.

vajrāsanasthito yogī cālayitvā tu kundalīm II kuryādanantaram bhastrīm kunndalīm āšu bodhayet II 173 II

undalim calayitvá tu kuryād bhastrīm višesatah II evamabhyasato nityam yaminah śańkate yamah II 176 II

Activate kundali followed by special practice of bhastrika. With this practice, a Yogi can control premature death. 176

Apta Pramona आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 5, Verse 173)

Apta Pramana आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 5, Verse 176)

लायित्वा तु कुर्याद भस्ती विशेषतः ॥

Sastra Pramana शास्त प्रमाण Yogatattvopanishad 49 - 51

tatah param yatheştam tu saktah syadvayudharane || 49 || yathestadhäranādvāyoh sidhyet kevalaKumbhakaḥ | kevale kumbhake siddhe recapüravivarjite || 50 || na tasya durlabham kimcit trişu lokesu vidyate |

Thereafter he will acquire power to hold the breath as long as desired. By holding the breath as long as desired, the Kevala Kumbhaka is successfuly accomplished. When the Kevala (mere) Kumbhaka devoid of the Recaka and the Puraka is attained, there is nothing in all the three worlds difficult of attainment for that practitioner.

Sastra Pramona शास्त प्रमाण Sandilya Upanishad VI 13-5, 13-6

That Kumbhaka is of two kinds: mixed and pure. The mixed is conjoint with Recaka (expelling) and Puraka (in-filling). The pure is devold of those (two processes). Till the acquisition of the pure (Kumbhaka) (the Yogin) should practise the mixed (Kumbhaka).

When the pure Kumbhaka has been accomplished, for him there is nothing unattainable in the three worlds. From the Kevala-Kumbhaka, the rousing of the Kundalini is brought about.

Kumbhakah sa dvividhah sahitah kevalasceti | recakapürakayuktah | tadvivarjitah kevalah | kevalasiddhiparyantam sahitamabhyaset | kevalakumbhake siddhe trişu lokeşu na tasya duriabham bhavati | kevalakumbhakat kundalinībodho jāyate || 13-5 || upāyopeyaKumbhakadvayamāha- Kumbhaka iti | tatah kim jäyataityatra- kevaleti || 13-5 ||

tatah kršavapuh prasannavadano nirmalalocano bhivyaktanādo nirmuktarogajālo jitabinduh patvagnirbhavati || 13-6 || tatah kim syadityatra tatah iti || 13-6 ||

Thence, (the Yogin) becomes light-bodied, with a cheerful countenance, with his eyes free from dirt, with Nada manifested, released from the clutches of groups of diseases, with his Bindu (semen) under control and with his vital warmth glowing briskly.

Apta Pramona आप्त प्रमाण Kumbhaka Paddhatih 88 - 89 न्द्रि-वायोर-जयः केवल-कुम्भकात स्यात

kevalam kumbhayet prānam reca-pūraņa-verjitam tüyah śesodito'nye tu kevalam Kumbhakam viduh mano-javatvam ca mano-jayas-ca pālitya-hānir-valitasya nāšah nāda-śrutiś-cāstavidhāsya siddhir-vāyor-jayah kevala-kumbhakāt syāt

Prana should be restrained irrespective of inspiration or expiration. This is fourth variety of Kumbhaka, called Kevala-Kumbhaka. Benefits of Kevala-Kumbhaka are stated as increased dexterity of the mind, control of mental activities, disappearance of grey hair and wrinkles, hearing of mystical sounds, accomplishment of eight-fold siddhis and control of vayu.

Translation

He should press the nasal chamber with his

right hand only and should (then) gradually

expel the Pingala breath. Filling the air through the Ida of sixteen measures, he should hold the filled-in air (by Kumbhaka) of sixty-four measures and expel the Pingala breath well to the extent of thirty-two measures. In this manner should the (breathing) operation be repeated again and

again, in the inverse and direct order.

hastena daksinenalva pidayennasikaputam || 95 || sanalh sanairatha bahih praksipet pingalanilam | İdaya vayumapürya brahman şodasamatraya || 96 || püritam kumbhayet paścâccatuhsastya tu mâtraya | dvatrimsanmatraya samyag recayet pingalanilam || 97 || evam punah punah karyam vyutkramanukramena tu | sampûrnakumbhavaddeham kumbhayenmätarisvanä || 98 ||

Sastra Pramona शास्त्र प्रमाण Tri-shikhi-brahmanopanishad 11.95-98

Sastra Pramana शास्त्र प्रमाण Darshanopanishad V. 7-10

ldaya pränamākrşya pürayitvodarasthitam | tato'gnim dehamadhyastham dhyayan jvālāvalīyutam || 7 || bindunādasamāyuktamagnibījam vicintayet | paścâvirecayet samyak pranam pingalaya budhah || 8 || punah pingalayapürya vahnibijamanusmaret | punarvirecayeddhimanidayalva śanaih śanaih || 9 || tricaturväsaram vätha tricaturvärameva ca | satkrtvo vicarennityam rahasyevam trisamdhisu ||10 ||

Drawing the Prana, vital air, through the Ida, augmenting (the vital air) standing in the belly, then meditating upon the fire flaming all round in the middle of the body, he should conceive of ("Ram"). the seed of fire with Hindu and Nada; then should the wise man expel the Prana well through the Pingala. Again, filling up through the Pingala, he should call to memory the seed of fire.

Again should the man of intellect gradually expel the air through the Ida alone. For three or four days, or for three or four times every day, practising thus, In seclusion, six times during each of the three Sarpdhi-s (junctions) constantly should he move about.

Precise time count for Nadi Shodana

Sastra Pramana शास्त्र प्रमाण Yogatattvopanishad 40-43

Jänu pradaksinīkrtya na drutam na vilambitam | angulisphoțanam kuryāt sā mâtră parigīyate || 40 || İdaya vayumapürya śanaih sodaśamātrayā | kumbhayet püritam paścāccatuhsastya tu mātrayā || 41 || recayet pińgalânâdya dvatrimśanmátraya punah | punah pingalayapürya pürvavat susamahitah || 42 || pratarmadhyamdine säyamardharatre ca kumbhakan | śanairaśitiparyantam caturvāram samabhyaset || 43 ||

(The time taken by one), should he snap the fingers after circum-ambulation, neither too quickly nor too slowly, of the knee therewith, that Is known as Matra (unit of measuring time). Filling in gradually the vital air through the Ida, for a duration of sixteen Matra-s, one should thereafter hold in the infilled air for duration of sixty-four Matra-s.

He should, thereafter, expel (it) through the Pingala Nadi, for a duration of thirty-two Matra-s. Once again filling in (air) through the Pingala, (he should do) as before, with due control. He should gradually practise four times every day, up to eighty Kumbhaka-s, at daybreak, noon, sun-down and at midnight.

Nadishodana Kumbhaka with Pranava Mantra

Sastra Pramona शास्त्र प्रमाण Darshanopanishad VI. 3-6

idaya vayumakrşya pürayitvodarasthitam | šanaih sodaśabhirmatrairakāram tatra samsmaret || 3 || pûritam dhārayet paścāccatuhsastyā tu mātrayā | ukāramūrtimatrāpi samsmaran pranavam Japet || 4 || yāvadvā šakyate tāvaddhārayejjapatatparah | püritam recayet pascanmakāreņānilam budhab || 5 || sanaih pingalayā tatra dvātrimśanmātrayā punah | pränāyāmo bhavedesa tatascalvam samabhyaset || 6 ||

Drawing the vital air through the Ida and filling up (the air) standing in the belly (with it), slowly should one remember the letter "A" there, for the duration of sixteen Matra-s. The filled up (air) should be held thereafter for the duration of sixty-four Matra-s. Here also should he remember the form of the letter "U" and mutter the Pranava (mentally).

Intent on prayer he should hold (the air) as long as it is possible (for him to do so). Thereafter the wise man should expel the filled-in air with (the remembrance of) the letter "M" through the Pingala, for a duration of thirty-two Matra-s therein, slowly again. This will be Pranayama thus should he practise even thereafter.

Sastra Pramana शास्त प्रमाण Darshanopanishad VI. 7-10

punah pingalayāpürya mātraih şodaśabhistathā | akāramūrtimatrāpi smaredekāgramānasah || 7 || dhārayet pūrītam vidvān praņavaṃ samjapan vašī | ukāramūrtim sa dhyāyan catuhşastyā tu mātrayā || 8 || makāraṃ tu smaran paścādrecayedidayānilam | evameva punah kuryādidayāpūrya buddhimān || 9 || evam samabhyasennityam prānāyāmam munīšvara | evamabhyasato nityam sanmasad jñānavān bhavet || 10 ||

Again, filling up through the Pingala, similarly, for a duration of sixteen Matras, should he here also remember the form of the letter "A" with the one pointed mind. The Knowing One should hold the filled in air, muttering the Pranava, with full control (over himself), meditating on the form of the letter "U" for a duration of sixty-four Matras.

He should then expel the air through the Ida, remembering the letter "M". The Knowing One should repeat again in this manner, filing through the ida and in this manner practise Pranayama daily, O mighty Sage !

rjukāyah prānjaliśca pranamedistadevatām | tato daksinahastasya angusthenaiva pingalam || 36 || nirudhya pürayedvāyumidaya tu sanaih sanaih | yathasaktyavirodhena tatah kuryacca Kumbhakam || 37 || punastyajet pingalayā šanaireva na vegatah | punah pingalayāpūrya pūrayedudaram śanaih || 38 || dhārayitvā yathāšakti recayedidayā śanaih | yayā tyajet tayāpūrya dh ārayedavirodhatah || 39 ||

With body erect and palms closed (in the attitude of prayer), he should salute his tutelary deity. Then, with the thumb of the right hand obstructing the Pingala (Nadi), he should fill in the vital air little by little, through the Ida (Nadi). Then should he perform Kumbhaka without intermission, as far as it lies in his power.

Again should he expel the vital air gradually and by no means with force. Again, drawing on through the Pingala, he should fill his belly gradually. Holding (the vital air) as far as it lies In his power, he should expel (it) through the Ida, gradually. Then, filling in through that (Nadi) wherewith he expelled (the vital air), he should hold (the vital air) without detriment.

Through the Ida should (the Yogin) draw in the vital air as prescribed and again expel it through the other (Nadi).

Then through the Pingala drawing in the vital air and holding it, then, he should expel it through the left (Nadl). The system of Nadl-s of the (Yogin) full of the power of control, who meditates on the two Bindus (discs) of the Sun and the Moon, as prescribed in the rule, gets purified in the course of a little over two months.

The holding of the vital breath as long as it is desired, the kindling of the fire, the distinct manifestation of the Nadis and sound health are produced by the purification of the Nadis.

prânam cedidaya pibenniyamitam bhûyo'nyatha recayet pītvā pingalayā samīranamatho baddhvā tyajed vāmayā | süryacandramasoranena vidhina bindudvayam dhyayatah śuddhā nāḍigaṇā bhavanti yamino māsadvayādūrdhvatah || 98 || yathestadhārana vāyoranalasya pradīpanam | nādābhivyaktirārogyam jāyate nādisodhanāt || 99 ||

Sastra Pramona शास्त्र प्रमाण Yoga-Cudamany Upanishad 98-99 Purifying the nadis in 3 months through Nadi Shodana

Sastra Pramana शास्त्र प्रमाण Sandilyopanishad-7.1

Then, with a firm posture, the Yogin, possessed of selfcontrol, partaking of temperate and wholesome food, for the purpose of drying up the impurities remaining in the Susumna Nadi, assuming the Padmasana posture, in-filling the vital air through the Moon (ida), holding it in Kumbhaka, as far as it lies in his power and expelling it through the Surya (Pingala), again in-filling through the Surya (Pingala) and after Kumbhaka expelling it through the Moon (Ida), should hold it, after in-filling through the Nadi through which he expelled.

Herein occur these verses: (The Yogin) should at first draw in the Prana vital air through the Ida and again expel through the other (viz., the Pingala), In the prescribed manner (i.e., after Kumbhaka). Then sucking in the vital air through the Pingala, he should, after holding it, expel it through the left (Nadl).

pragidaya pibenniyamitam bhüyo'nyaya recayet pítvá píngalaya samiranamatho baddhvā tyajedvámayá | sûryācandramasoranena vidhinābhyāsam sadā tanvatām suddha nādigaņā bhavanti yaminām māsatrayādūrdhvatah || 1 ||

For those self-possessed Yogin-s, who always practise according to this rule, through the Solar and Lunar Nadi-s (alternately), the systems of Nadi-s are purifiedin the course of a little over three months.

Sastra Pramona शास्त्र प्रमाण Shiva Samhita 22- 23

Practice Nadi Shodana for 20 Kumbhakas

Sastra Pramona शास्त्र प्रमाण Shiva Samhita 24

When to practice for Nadi Shodana?

Sastra Pramona शास्त्र प्रमाण Shiva Samhita 25

tatasca daksamgusthena niruddhay pimgalam sudhih | İdaya pürayedvayum yathasaktaya tu kumbhayet || tatastyaktvā pimgalayāšanaireva na vegatah || 22 || punah pimgalayã pûrya yathasaktya tu kumbhyet | idaya recayadvayum na vegena śanalh śanaih || 23 ||

idamYogavidhānena kuryādvimsatikumbhakān | sarbadvandvavinirmuktah pratyaham vigatälasah || 24 ||

prätahkäle ca madhyähne suryäste cärddharätrake | kuryādevam caturvāram kālesvetesu kumbhkān || 25 ||

Then let the wise practitioner close with his right thumb the pingala (right nostril), inspire air through the ida (the left nostril) and keep the air confined. suspend his breathing as long as he can; and afterwards let him breathe out slowly, and not forcibly, through the right nostril.

Again, let him draw breath through the right nostril, and stop breathing as long as his strength permits; then let him expel the air through the left nostril, not forcibly, but slowly and gently.

According to the above method of Yoga, let him practice twenty Kumbhakas (stopping of the breath). He should practice this daily without neglect or idleness, and free from all duels (of love and hatred, and doubt and contention), etc.

These Kumbhakas should be practiced four times - once (1) early in the morning at sunrise, (2) then at midday, (3) the third at sun-set, and (4) the fourth at mid-night.

Sastra Pramana वास्त प्रमाण Shiva Samhita 26

थं मासल्लयं कर्यादनालस्यो दिने दिने ततो नाडिविशद्धिः स्यादिविलम्बेन निश्चितम् ॥ २६ ॥

ittham masatrayam kuryadanalasyo dine dine | tato nádivisuddhih syadivilambena niścitam || 26 ||

When this has been practiced daily, for three months, with regularity, the nadas (the vessels) of the body will readily and surely be purified.

Sastra Pramana शास्त्र प्रमाण Shiva Samhita 27

Sastra Pramona वास्त प्रमाण Shiva Samhita 28

Apta Pramona आप्त प्रमाण Hatharatnavall (Chapter 3, Verse 83)

यदा तु नाडीशुद्धिः स्याद्योगिनस्तत्त्वदशिनः तदा विध्वस्तदोषश्च भवेदारम्भसम्भवः ॥ २७ ॥

yadā tu nādīšuddhih svād Yoginastattvadaršinah | tada vidhvastadosaśca bhavedārambhasambhavah || 27 ||

cinhâni Yogino dehe dráyante nādisuddhitah | kathyante samstänyanngani samksepato maya || 28 ||

ऋजुकायः समासीनः प्राणायामान्समभ्यसेत् ॥ ८३॥

siddhe vå baddhapadme vå svastike cäthaväsane II

rjukāyah samāsīnah prānāyāmānsamabhyaset II 83 II

दि वा बद्धपद्म वा स्वस्तिके चाथवासने ।

When thus the nadas of the truth-perceiving Yogi are purified, then his defects being all destroyed, he enters the first stage in the practice of Yoga called Rambha.

Certain signs are perceived in the body of the Yogi whose nadas have been purified. I shall describe, in brief, all these various signs. The body of the person practicing the regulation of breath becomes harmoniously developed, emits sweet scent, and looks beautiful and lovely.

Adopt Siddha, Baddha-padma or Svastikāsana and keeping the body erect; practice prânâyâma. 83.

Apta Pramana आप्त प्रमाण Hatharatnavall (Chapter 3, Verse 84, 85)

जेनापये धारयदावराधतः । ८५।

padmāsanasthito yogī prānam candrena pūrayet II prânam süryena câkrsya pürayitvodaram śanaih il 84 ll vidhivatKumbhakam krtva punaścandrena recayet II yena tyajettenapürya dhărayedavirodhatah li 85 ll

Apta Pramana आप्त प्रमाण Hatharatnavali III.86-87 Hathapradipikā of Svātmārāma (Chapter 4, Verse 14)

Apta Pramana आप्त प्रमाण Hatharatnavall (Chapter 3. Verse 87)

pranam cedidaya pibenniyamitam bhûyo'nyaya recayet pitvä pińgalayā samīranamatho baddhvā tyajedvāmayā li sūrvācandramasoranena vidhinā bimbadvavam dhvāvatām suddha nādigaņā bhavanti yaminām māsatrayādūrdhvatah 86

prátarmadhyandine sāyamardharātre ca kumbhakān II śanairaśitiparyantam caturvāraṃ samabhyaset || 87||

Sit in padamasana, draw prana in through candra (left nostril). Gently draw the präna through sûrya (right nostril) and fill up the cavity. Retain the air in the prescribed manner and exhale through candra (left nostril). Inhale through the same nostril through which exhalation is done and comfortably hold the breath. 84-85.

Regularly inhale prana through ida and exhale through the other. Thereafter, draw the air in through pingala, retain and exhale through the left (nostril). This practice is done through sûrya and candra, while visualizing the two discs (of the Sun and Moon). The Yogis attain purification of the group of nadis after three months. 86.

One should practice eighty rounds of Kumbhakas increasing gradually four times in a day, in the morning, noon, evening and midnight. 87

One uses the right thumb to plug the right nostril (Pingala) to Inhale through left (Ida) slowly. One retains the breath as per capacity. This is Kumbhaka. After this, one exhales slowly through right nostril, again inhales through the same right nostril and this fills up the lungs cavity. One just inhales through the same nostril as one exhales through without any pause.

tato daksina-hastasye angusthenalva pingalam nirudhya pūrayed vāyum-iḍayā ca śanaiḥ śanaiḥ ||59 || yatha-sakthyanirodhena tatah kuryāt-tu kumbhakam tatas-tyahet -piñgalayã sanair-eva na vegatah ||60 || punah pingalayāpürya pūrayed-udaram sanaih yatha thyajet tatha tena pürayed-anirodhatah || 61 ||

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 1)

Apta Pramana आप्त प्रमाण Goraksh Paddhati (1, 96-101) णा भवन्ति योमनां मासन्नयादुध्वतः ॥ १०१ ॥

baddhapadmāsano yogī prānam candrena pūrayat | dharayitva yathasaktti bhüyah süryyena recayet || 96 || amrtadadhisamkasam goksīradhavalopamam dhyatvá candramaso bimbam prānāyāmī sukhī bhavet || 97 || dakşine śvâsamâkrsya pūrayedudaram śanaih kumbhayitvä vidhānena punaścandrena recayet || 98 || prajvalanajvalapuñjamadityamandalam dhyatva näbhisthitam yogi präņäyāmī sukhī bhavet || 99 || pranamścedidayapi cetparimitam bhūyonyaya recayet pitvå pingalaya samiranamatho baddhvä tyajedvämaya ||100| süryyācandramasoranena vidhinā bimbadvayam dhyayatāmsuddhā nadigana bhavanti yaminâm masatrayadûrdhvatah || 101 ||

The Yogin [seated in] the bound lotus posture should fill in the life force through the lunar [nostril] and then, after holding it according to his capacity, expel it again through the solar [nostril]. (1.96)

Meditating on the moon disk, the nectar that resembles [white] curd or is like cow's milk or silver, [the Yogin practicing] breath control should be happy. (1.97) Drawing in the breath (shvasa) through the right [nostril], he should fill the abdomen gradually. Having retained it according to the rules, he should expel it again through the lunar [nostril]. (1.98)

Meditating on the solar circle, which is a mass of brightly burning flames located at the navel, the Yogin practicing breath control should be happy. (1.99)

When the breath is filtered through the ida [i.e., the left nostril], he should expel it again through the other [nostril]. Sucking the air in through the pingala [i.e., the right nostril] he should, after holding it, release it again through the left [nostril]. By meditating on the two disks-of the sun and the moon, according to the rules, the host of channels become pure after three months. (1.100)

By purifying the channels, [the Yogin] achieves health, the manifestation of the [subtle inner] sound (nada), [the ability to] hold the "wind" according to capacity, and the flaring up of the [inner] fire. (1.101)

Having assumed the Padmasana posture, he should fill the vital air through the Lunar (Nadi), should hold it as long as he could and again expel it through the Solar (Nadi).

Meditating upon the disc of the Moon, resembling the ocean of nectar and as white as cow's milk, during Pranayarna the Yogin would derive comfort. meditating on the disc of the Sun, adorable as the radiance of Existence, seated in the heart throbbing and flaming, during Pranayama, the Yogin would derive comfort.

स्थित योगी प्राणाय 1 86 1

baddhapadmāsano yogi prāṇam candreṇa pūrayet | dhārayedvā yathāśaktyā bhūyah sūryeṇa recayet || 95 || amṛtodadhisaṃkāśaṃ gokṣīradhavalopamam | dhyatvā candramasaṃ bimbam prāṇāyāme sukhī bhavet || 96 || sphuratprajvalasajjvalapūjyamādityamaṇḍalam | dhyatvā hṛdi sthitam yogī prāṇāyāme sukhī bhavet || 97 ||

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 56

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 62

ūrdhvordhvamityapānasya kumbhakordhvajasaṃjñitaḥ [ parakāya-praveśah syād ghaṭikā-dvitayonmite]] 55 ||

apānam katideśasya pṛstha-bhāge vidhārayet sadā cet Kumbhakas-taj-jin-mṛga ityucyate budhaiḥ

nābhāvāpūrya vāyus-ced-dehe vyāpya vidhāritah kumbhite jvalanam dhyayet samanasya tu Kumbhakah

Śasi is situated in the neck, back, heel and the lower back. When one practises frequent recakas and by visualising concentrates on apana from place to place, it is called urdhvaja-kumbhaka. Practice of this leads to parakayapravesa siddhi (ability to enter into another body).54-55

According to the learned, when apana is continuously held in the back of the hip region, it is known as Mrga-Kumbhaka.

When this vayu is filled up into the navel and held with concentration on fire, it is Samana-Kumbhaka.

क्षूत्-तृद-क्षयो वह्नि-दीप्तिः क्षत-भग्नावरोहणम्

समान-कुम्भकाभ्यासात् फलं स्याद-इति शाण्करः

kṣut-tṛṭ-kṣayo vahni-dīptiḥ kṣata-bhagnāvarohaṇam

samāna-kumbhakābhyāsāt phalam syād-iti śāṇkarah

tam-eva vyapakam yogī so'yam nakulīśa-matam tathā

Description: This practice is recommended in Mudras, as it results in attaining Uddiyana. This is explained in terms of movement, heat, perspiration, and sensation in the pores extensively experienced by a Yogi. This is the opinion of Nakulisa.

Samana Kumbhaka

Kumbhaka Paddhatih 63

Apta Pramana आप्त प्रमाण

The results are: control of hunger and thirst, increased gastric fire, (quick) healing of wounds and fractures.

Sitting in Padmasana, a Yogi should inhale through the nostrils and retain the breath. Thus one undoubtedly becomes liberated. 8.

Apta Pramona आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 4, Verse 8)

padmāsanāthito yogī nādīdvāreṣu pūrayet || mārutam dhārayed yastu sa mukto nātra saṃśayah || 8 ||

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 66

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 67

Krtti-Srestha-Kumbhaka Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 69

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 70

pūrayitvāntará samyag hṛj-jagad-vyāpti-Yogatah sarvāńgasyākuñcanena kumbhite sūkṣma-cintanāt parvati-vaktrabhenoktah samyak vyanasya Kumbhakah

Vyana Kumbhaka as described by Parvati as completely filling the chest and contracting the whole body during Kumbhaka with subtle concentration.

na śastrals-chidyate nāpah kledayantyaviṣa-kramah śītoṣṇayos-tathāsaṅgo roga-nāśas-ca jāyate

nobhyam cākarṣayed-vāyum balāt hṛt-sthānam-ānyet utkṛṣyotkṛṣya hṛt-sthānāt kaṇṭha-tālau bhruvo'ntare mūrdhnāntam ced-gatāyāta-kṛtti-śreṣṭhākhya-Kumbhakah

vānvitenāśugam kārṣen kurvantūccataraṃ svanam dharayec-ced-udānasya prakṛtih Kumbhakah smṛtah

Protection from weapons, water and poisons, Immunity from cold and heat and removal of diseases.

One should forcibly raise the vayu bringing it Into the chest through nostrils and from there take it further to the throat, palate, mid-brow, top of the head and retain it there. This is kṛttiśreṣṭha-Kumbhaka

Sucking the air with a loud sound with (bija mantra) 'va' and holding it is known as Prakrti-Kumbhaka.

Apta Pramona आप्त प्रमाण Kumbhaka Paddhatih 79

odana-grāsavad-vāyum kaṇṭhenāpūrayec-chanaih tam rodhayed-yathākālam baddhvā jālandharam dṛḍham

kaṇṭhena recanam kuryān-nāga-kumbhah śivoditah kṣudhām jayet pipāsām ca phalam-asya samīritam

nimīlonmilane tyaktvā pīṭhe kāṣṭham-iva sthitih netrayos-ca śarīrasya kūrma-kumbhah sa ucyate bhavato'bhyāsa-vasan-mano-vātau sthirāvubhau

The results of this Kumbhaka are mentioned in terms of remaining ever unaffected by water, mud and thorns and also attaining ability to levitate.

One should swallow the air slowly into the throat like a morsel of rice, retaining it to the capacity, with firm application of Jalandhara-bandha and then expel it from the throat.

This is Naga-Kumbhaka explained by Siva. By this practice one is able to control hunger and thirst.

When the blinking of the eyes are controlled and one becomes perfectly steady in the asana like a log of wood and devoid of movements of the eyes and the body, it is called Kurma-Kumbhaka. With the practice of this Kumbhaka, one attains steadiness of vayu and mind.

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 80

tarjanyanāmike'nguṣṭha-marddite kṣuta-sambhave kṣuta-saṃharaṇah kumbhah krkarasya jaya-pradah

When there is a possibility of sneezing, one should rub the index and ring fingers with the thumb. This obviously does not include the process of Kumbhaka.

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 86

Apta Pramona आप्त प्रमाण Kumbhaka Paddhatih 87

युतः कम्भो वायोर-यत्र विधीयते ः कम्भकः सं स्थात संद्रितः सर्व-सिद्धये pūra-reca-yutah kumbho vayor-yatra vidhīyate sahitah Kumbhakah sa syāt sahitah sarva-siddhaye

sahitam Kumbhakam kurvan-nāḍī-śuddhim ca vindati kevalam Kumbhakam nāda-śravaṇam siddhayo'khilāh

sūryeṇa pūrayet prāṇam kumbhayitvā yathā-vidhiḥ recayed-anya-mārgeṇa punas-tena prapūrayet yena tyajet-tenāpūrya cagni-somākhya-Kumbhakah

When vayu is restrained with Pūraka, Kumbhaka and Recaka, it is Sahita-Kumbhaka, which brings all the benefits.

Sahita Kumbhaka brings purification of all the nadis, while Kevala-Kumbhaka leads to hearing of mystical sounds and bestows all the supernatural powers.

Prana should be inhaled through sūrya-nadi (rightnostril) and after retaining the same as prescribed, one should exhale through the other nostril, and again inhale by the same side though which one has exhaled. It is known as Agni-soma-Kumbhaka.

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 90

rsi-prokta-Kumbhaka Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 93

rsi-prokta-Kumbhaka Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 94-95

kāyasyāntar-bahir-vyāptih śānta-Kumbhaka udāhṛtah sthānayor-antare ruddhvā kumbhayet-yadi mārutam

Restrain the vayu inside and visualising its presence inside and outside of the body is called Santha-Kumbhaka.

Withdrawing prana from all the eighteen vital points, one after another in sequence (during Kumbhaka), becomes rsiprokta-Kumbhaka. This process of Kumbhaka is Pratyahara.

(The eighteen vital points are as follows-) toes, ankle, root of the thigh, some part of the head of tibia, center of the knee, thigh, anus, Center of the body, generative organ, navel, heart, root of the throat, root of the palate, root of the nose, eyes, middle of the eyebrows and vajra-kanda (sahasrāra).

स्थानात् स्थानं समाकृष्य यद-अष्ट-दशकेष्वापि ऋषि-प्रोक्तः स कम्भः स्यात् प्रत्याहारस्-तु कुम्भनात् sthānāt sthānam samākṛṣya yad-aṣṭa-daśakeṣvāpi ṛṣi-proktah sa kumbhah syāt pratyāhāras-tu kumbhanāt

पादाण्गुष्ठो गल्फो जण्घा-मुले चित्र-मलम मध्य जान्वार-उरुपायार-मूल स्वदेह-मध्ये च लिण्ग-नाभि-ब्रुदय कण्ठादस-ताल-मूलं च घोणा-मुले नयने भू-मध्य वजन-कन्दुकम्

pādānguṣṭho galpho jaṅghā-mūlam citer-mūlammadhyam jānvor-urupāyor-mūlam svadeha-madhyam calinga-nābhi-hṛdayam kaṇṭhādas-tālu-mūlam ca ghoṇā-mūlam nayane bhrū-madhyam vajra-kandakam

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 99

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 100

utkarsa-Kumbhaka Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 101

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 103

ārekapūrā manasā nābhyād-āšugam dhrtih samah kumbho bhagavatā proktaḥ śrī-candra-maulinā

yavan-nirodha-sāmarthyam karṣakah kumbhako dvidhā

नासा-मूल मुद्रवित्वा तद-अग्रे रेच-पुरव कथाद उत्कृषिक कम्मः स्वयम् उक्तः स्वयम्भव। nāsā-mūlam mudrayitvā tad-agre reca-pūrakau kuryād-utkarsakam kumbhah svayam-uktah svayambhuvā

घ्राणार्थ मुद्र्यित्वाधोभागे यद-रेच क्योत-स ब्रह्मणा प्रोक्तः कम्भको ह्यपकर्षकः

ghrāṇārtham mudryitvādhobhāge yad-reca-pūrakau kuryāt-sa brahmaṇā proktaḥ kumbhako hyapakarṣakah

dirghah sūkṣmo bhavec-chvāsah karṣake kumbhake kṛte

Without actually inhaling or exhaling, when one mentally holds the prana in the regions like navel, etc. It is described as Sama-Kumbhaka by Bhagavan Candra-mauli (Siva)

According to the capacity of retention, Karsaka-Kumbhaka is two-fold.

Before doing Recaka and Püraka, one should close the nose (at its root) and practice Utkarsa-Kumbhaka narrated by Svayambu (Siva).

Partially closing the nose and doing Recaka-Püraka is Apakarsaka-Kumbhaka stated by Brahma.

With the practice of Karṣaka-Kumbhaka (utkarṣa and apakarṣaka), the breath becomes prolonged and subtle.

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 104

nobhyām-āram samākṛṣya kundalāyah pārśvayoh kṣipet gacchatā tiṣṭhatā śvasa-dhāraṇam na balād-yadā aniśam sahajah kumbhah proktaḥ śrī-kṛttivāsasa

Inhaling prana through the nose and carrying it along the kundall, one should hold it comfortably off and on. This is Sahaja-Kumbhaka narrated by Śrikrttivāsa (Šiva)

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 105

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 106

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 107

nāḍīśuddhim tathārogyam susukham dīrgha-jīvanam nādaśrutiḥ pāpa-nāśaḥ sahajābhyāsato bhavet

dakṣa-vāmāvarta-bhedāc-cakra-saṅkhau dvidhoditau

sūryeṇāpūrya mārutam kumbhayet-udara-sthitam recayed-indunā bhūyas-tathā dakṣeṇa pūrayet kumbhayed-idayā ricyad-dakṣiṇāvarta-cakrakah

With the practice of this Sahaja-Kumbhaka, one gets purification of the nadis, health, longevity, hearing of the mystical sounds and removal of all the blemishes.

By the distinction of right and left, Cakra and Sankha Kumbhakas become two-fold.

Taking breath through surya-nadi (right nostril) and after retaining it in the cavity, one should exhale though indu-nadi (left nostril). Then again one should inhale through the right nostril and exhale through the left nostril after retention. This is Daksinavatra-cakra-Kumbhaka and Sürya bedhana. The difference lies only in their names.

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 108

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 109

vilomo'yam cakrakumbho vāmāvartaḥ śivoditah

sūrya-candrāvimau kumbhau druhiṇena puroditau atyuṣṇa-śītalāvetau deśa-kāla-prayojitau

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 110

Apta Pramana आप्त प्रमाण Kumbhaka Paddhatih 111

आप्त प्रमाण Kumbhaka Paddhatih

cakra-kumbham dvidhā kuryād-agnisomam tathaikadhā sankha-kumbho'yam-isena pürvavad dvividhah smrtah

kausmyam-isac-chitalata kumbhayor-anayor-bhavet

ubhâbhyam pûranam yatra recanam sûrya-vartmanâ gadā-kumbhah ślvenokto yogino bala-kārakah

Doing it in reverse order, it is called Vämävarta (Cakra Kumbhaka) by Siva.

According to Drunina (Siva), these are called Surya and Candra Kumbhakas respectively. These being of the nature of heat and cold they should be practiced taking Into consideration the region and season.

Cakra Kumbhaka should be practiced twice while Agni-soma once. Sankha-Kumbhaka is also described two-fold as Cakra-Kumbhaka explained before.

With these two varieties of Kumbhaka, one experiences warmth and cold.

Inhalation though both the nostrils and exhalation through the right nostril (sürya-nadi) is called Gada-Kumbhaka by Siva, which gives vigour to the Yogis.

आप्त प्रमाण Kumbhaka Paddhatih

ham sûryo repha ityuktah sa somah ca smrto budhalh sânusvārau bīja-mantrau siddhidau yogināvimau

According to the learned, "ha' represents Surya which is situated below, while 'sa' represents Soma (candra). With the addition of nasal sound, these become bija-mantras (ham, ram, and sam), which lead the Yogis to success.

One should inhale through the right nostril and after holding the breath to the capacity, exhale through the other nostril while contemplating on hamsa. Again inhale through the nostril through which one has exhaled.

When this is practiced with alternate nostrils with twenty Kumbhakas four times a day, this is known as (Nadi) suddhi-Kumbhaka.

When one practices Kumbhaka after inhaling through the right nostril and concentrating in the navel on the orb of the mid-day sun of the summer, all the nadis are purified.

आप्त प्रमाण Kumbhaka Paddhatih

आप्त प्रमाण Kumbhaka Paddhatih

आप्त प्रमाण Kumbhaka Paddhatih

ekayapürya paraya recanâd-hamsa-cintanat yatha-śaktyā nirudhyatha pūrya recitaya punah

न्नाड्या कर्ते कम्भ ध्यात्वा शद्भान्ते नाडिकाः grisma-madhyandinardhäbham näbhau savitr-mandalam

sürya-nádya krte kumbhe dhyätvä śuddhyanti nädikah

Pranayama left nostril (with mantra Hrim)

शास्त्र प्रमाण Yoga Kundali-Upanishad

Pranayama right nostril (with mantra Hrim)

शास्त्र प्रमाण Yoga Kundali-Upanishad

māyābījam sodašadhā japtvā vāmena vāyunā | pûrayedâtmano deham catuhşastya tu kumbhayet || 119 ||

kanisthānāmikāṅgusthairdhrtvā nāsādvayam sudhīb | dvātrimšatā japan bījam vāyum dakseņa recayet || 120 ||

Thereupon reciting the mantra 'hrim' sixteen times and drawing air through his left nostril, he should fill up his body with it; and then reciting it sixty-four times he should practice Kumbhaka.

Thereupon obstructing the right nostril with the thumb he should, while reciting the mantra 'hrim', send out the air. He should thus practice Puraka, Kumbhaka and Rechaka in his right nostril,

He should practice it again and again. This is called Pranayama. After finishing Pranayama he should. practice Rishi Nyasa.

शास्त्र प्रमाण Mahanirvani Tantram

punah punastrirávrtyá pránáyāma iti smrtah | pränäyämam vidhäyetthamrşinyäsam samäcaret || 121 ||

viniyogān pravakşyāmi prāņāyāmasya suvrata | samdhyayorbrāhmakāle'pi madhyāhne vāthavā sadā || 21 || bāhyam prānam samākrsya pūrayitvodarena ca | násāgre nābhimadhye ca pādāngusthe ca dhāraņāt || 22 || sarvarogavinirmukto jīvedvarsasatam narah |

nāsāgradhāranādvāpi jito bhavati suvrata || 23 || sarvaroganivrttih syannabhimadhye tu dharanát | sariralaghutā vipra pādāṅgusthanirodhanāt || 24 ||

İdaya vayumakrşya bhrûvormadhye nirodhayet | yah pibedamrtam suddham vyadhibhirmucyate hi sah || 27 ||

Drawing in the Prana air outside and filling up with (that in) the belly, in the morning and evening twilights, in the hour before the dawn (Brahma) at noon or at all times, and holding it at the tip of the nose, in the middle navel and at the big toes of the feet, the man will live for a hundred years, free of all diseases.

By one holding it at the tip of the nose, O thou of austere vow! will (the Prana air) be brought under complete control, by holding it /in the middle of the navel there will be avoidance of all diseases; by confining it to the big toes of the feet, O Brahman, there will be lightness of the body.

He who, after inhaling the air through the ida, confines it at the middle of the eyebrows, will drink pure nectar and will surely be released from all diseases.

Benefits of 3 points Kumbhaka शास्त्र प्रमाण Darshanopanishad

Kumbhaka at 3 points in the body

शास्त्र प्रमाण Darshanopanishad

शास्त्र प्रमाण Darshanopanishad

शास्त्र प्रमाण Darshanopanishad

Idaya vedatattvajña tatha pingalayalva ca | näbhau nirodhayettena vyädhibhirmucyate narah || 28 ||

nasabhyam vayumakrşya netradvandve nirodhayet || 30 || netraroga vinasyanti tatha śrotranirodhanat | tatha vayum samaropya dharayecchirasi sthitam || 31 || śirorogá vinaśyanti satyamuktam hi samkrte

O thou, the knower of the truth of the Veda! He who confines (the air inhaled), through the Ida as well as the Pingala, in the navel, that man is released from all diseases.

Should he confine the air in the pair of eyes, after inhaling it through the nostrils, all eyediseases vanish; so also, by confinement (of air) in the two ears (all ear-diseases); similarly after inhaling the air, should he hold it in the head, all diseases of the head vanish. The truth has been told O Samkrti.

शास्त्र प्रमाण Yoga-Sikhopanishad

With the sound of ""Ha"" it goes out (the breath) and with the sound of ""Sa"" it enters again. The Jiva ever utters this Mantra, ""Hamsa, Hamsa""- thus. The Jiva knowing this becomes the imperishable (Brahman), (by concelving, ""I am the imperishable"", and simultaneously with the dawning of such knowledge becomes the Brahman).

He who knows this is the real knower of Yoga.

Note: The Brahman referred in Upanishads is Pure Consciousness and Sadashiva is the source of the Pure Consciousness.

शास्त्र प्रमाण Sandilyopanishad

पनः पनः कयोत् ॥ ५ ॥

İdaya bahyadvayumapürya şodasamatrabhirakaram cintayan püritam väyum catuhsastimäträbhih kumbhayitvomkāram dhyāyan püritam piñgalayā dvātrimšanmātrayā makāramūrtidhyānenaivam kramena punah punah kuryat || 5 ||

In-filing the air from outside, through the Ida, concelving the syllable 'A' with sixteen Matra-s, with the in-filled air making the Kumbhaka with sixtyfour Matra-s, meditating on the Om-kara, (the Yogin should expel) the in-filled air through the Pingala of thirty-six Matra-s, along with the meditation of the form of the syllable 'M'. In this manner he should again and again practice in the (aforesaid) order.

शास्त्र प्रमाण Mahanirvani Tantram

pranāyāmam tatah kuryān mūlena pranavena vā | madhyamanamikabhyañca daksahastasya parvati || 44 ||

Then O Parvati, (the devotee) should practice Pranayama, while reciting the Mula Mantra or the Pranava.

Pranayama with Mantra- Part 1

शास्त्र प्रमाण Mahanirvani Tantram

Pranayama with Mantra- Part 2

शास्त्र प्रमाण Mahanirvani Tantram

Pranayama with Mantra- Part 3 शास्त्र प्रमाण Mahanirvani Tantram

Pranayama with Mantra- Part 4

शास्त्र प्रमाण Mahanirvani Tantram

vāmanāsāputam dhrtvā daksanāsāputena ca | püayet pavanam mantri mülamaştamitam japan || 45 ||

ańgusthena daksanāsām dhrtvā KumbhakaYogatah | japeddvātrimšatā'vrttyā tato daksiņanāsayā || 46 ||

sanaihśanaistyajedvāyum japan sodaśadhā manum | vāmanāsāpute'pyevam pūraKumbhakarecakam || 47 ||

punardaksinatah kuryāt pūrvavat surapūjite | prânāyāmavidhih prokto brahmamantrasya sādhane || 48 ||

O Parvati, pressing the left nostril with the middle and ring finger of the right hand, and reciting the Mula Mantra for eight times, he should fill himself with air through his right nostril.

Then pressing his right nostril with the thumb of his right hand, he should suspending respiration practice the Yoga Kumbhaka, recite the Mula Mantra for two and thirty times.

Then reciting the Manu for sixteen times he should expel the air slowly by means of his right nostril. In this way also he should practice Puraka and Kumbhaka and Rechaka, pressing the left nostril.

Then O Parvati, (the devotee) should practice Pranayama, while reciting the Mula Mantra or the Pranava.

Tatva- Kumbhaka

आप्त प्रमाण

Kumbhaka Paddadhi

tatvādau pūraved-vāyum tat-tatvānte virecavet | tatva-kumbhah sa gaditah pañcadha tatva-bhedatah || 122 || tat-tatva-gunam yogī šitosna-kathinādikam | labhate tatva-kumbhena kundali-bodhanadyapi || 123 || tat-tatvodaye capürya pañca-tatveşu kumbhayet | tat-tatvodayane tatva-jayah śwasana-recanat || 124 || tat-tat-tatva-jayam kuryac-chariram divyam-adbhütam | Kumbhakas-tatva-jayano mokşa-mārgam pradaršayet || 125 ||

One should inhale before the rise of a particular tatva (element) and exhale at the end of that tatva. This is called Tatva-Kumbhaka which is five-fold according to the five tatvas. Through the practice of Tatva-Kumbhaka, kundalini is aroused and a Yogi is able to attain the qualities of a particular tatva like cold, heat, hardness, etc. On the rise of a particular tatva, one should inhale, retain and exhale.

This is practised during (the rise of) all the five tatvas (elements). This leads to control over the tatvas. With the control of the elements. one attains divine body. Kumbhaka practised during the control of the elements leads to moksha (liberation),

One should inhale the external air through the right nostril with sound, filling the throat to maximum capacity and exhale through Ida (left nostril), after holding the breath. This is Suryabhedana-Kumbhaka which should be practiced again and again.

dineśa-vartmanākrsya bāhya-vāyum saśabdakam || yavad hrt-kantha-Yogah syad-anakhāgra-sikhāgrakam || 126 || pürayitvá yathestam tam kumbhitam cedaya tyajet || sürya-bhedākhya-kumbho'yam punah punar-imam caret || 127 ||

Similarly when one practices starting Inhalation through candra-nadi (left nostril), It is called Candra-bedhana.

The practice of Surya-bhedana undoubtedly removes disorders of vata humour in the abdomen, disorders of throat, heart, and removes worms and purifies the forehead. According to Siva, these two produce heat and cold respectively.

anena vidhinä candra-nādyoktas-candra-bhedatah || 128 ||

udare vāta-dosaghnam krmi-hrt-kantha-doşanut | kapāla-śodhanaṃ sūrya-bhedanaṃ syānna saṃśayaḥ || 129ausņya-śaitya-karāvetau pārvatī-patineritau || 129 ||

आप्त प्रमाण Kumbhaka Paddadhi

आप्त प्रमाण Kumbhaka Paddadhi

आप्त प्रमाण Kumbhaka Paddadhi

Chandra-bedhana

आप्त प्रमाण Kumbhaka Paddadhi

Candra-Bedhana

आप्त प्रमाण Kumbhaka Paddadhi

Kumbha-raja आप्त प्रमाण Kumbhaka Paddadhi

तल पुष्टिकरश्-चन्द्र-भेदाह्बः स्यान्-न संशयः ।

tatra puştikaras-candra-bhedähvah syan-na samsayah |

अनेन विधिना चन्द्र-नाड्योक्तश्-चन्द्र-भेदतः ॥

anena vidhinā candra-nādyoktas-candra-bhedatah ||

balād-ākarsaved-vāyum vāvad ghrāna-sumudranam | kumbhayec-ca tatha vāyum kumbharājo'yam-Tritah || 134 || kuryād-vāyu-jayam vahni-vrddrim-eşo hi Kumbhakah ||

Translation The practice of Chandra-bedhana undoubtedly brings nourishment.

Similarly when one practices starting Inhalation through candra-nadi (left nostril), it is called Candra-bedhana.

One should forcefully inhale air and hold the breath by closing the nose properly. This is called Kumbha-raja. This Kumbhaka brings control over vayu and increases heat.

आप्त प्रमाण Kumbhaka Paddadhi

matra-kumbho hrdi krtah sosakah samprakirtitah | dãhano nãbhi-saṃsthâno mãtrâkumbhah prakirtitah ||

svādhisțhāanugaś-câyam plāvano'mrta-secanaḥ[ mûlādhāre krtaś-cāyam kațhini-karaņo mataḥ ||

punah kanthānugo pañca vyūhanah syāt sa Kumbhakah | brahma-sthana-niyogena muktidah parikiritah ||

ruddhvā ghonā-yugaṃ kuryād-yugapad-yadī sat-kramāt | bhūta-suddhir-iti prokta ādināthena sambhunā ||

If Matra-Kumbhaka is practiced in the chest region, it causes absorption and practiced in the navel region, it generates heat.

When practiced in Swadhisthana, it increases the flow of nectar, when practiced in muladhara, one attains stability.

When practiced in the region of throat, this Kumbhaka balances the five bhūtas and practiced in the Brahmasthana (region of Brahmarandhra), it leads to emancipation.

According to Adinatha (Sambhu), if this Kumbhaka is practiced simultaneously in the six regions (stated above) in progression, it leads to purification of the bhutas.

Bhastrika Kumbhaka

Apta Pramana आप्त प्रमाण

bhastreva loha-kārasya reca-pūrau śramāvadhi | vegena stanayor-ûrdhvam tatah püro'rka-vartmana || 164 ||

jalandharam drdham baddhvā kumbhitam candra-vartmanā || recayed bhastrika-kumbhah śarîragni-vivardhanah || 165 ||

vāta-pitta-kapha-hrt-kaja-vātaṃ hanti gīr-mukha-kapātam-amoghaḥ | saktibodha-janakas-tritayatma-granthi-nipunah sukhado'yam || 166 ||

One should exhale and inhale like the bellows of a blacksmith until fatigue sets in. Then he should rapidly inhale through the right nostril and exhale through the left nostril, after holding the breath performing Jalandhara-bandha.

It is Bhastrika-Kumbhaka.This increases bodily heat and removes disorders of the three humours called vata, pitta, kapha. One becomes proficient in speech and learning and gets Kundalini aroused which pierces the three knots and bestows happiness.

agra-mudranam krtvá yadantā reca-pūrakau l pürvavat Kumbhakam kuryād-antar-bhastreyam-īritā || 167 ||

sakrd reca-pürabhyam kumbho'yam cantarangakah || 168 ||

ali-sabda-yutam vegat pürayetkumbhayet-tatah | sāli-śabdāc-chanai rekāt bhrāmari-kumbhako muneh || ānanda-līlām kurute bhrāmari-kumbhako muneh || 169 ||

Apta Pramana आप्त प्रमाण

Antaranga-Kumbhaka

Antar-Bhastra

Apta Pramana आप्त प्रमाण

Bhramari-Kumbhaka

Apta Pramana आप्त प्रमाण

Murcchana-Kumbhaka

Apta Pramana आप्त प्रमाण

apûrya kumbhitam prânam baddhvā jālandharam śanaih || recayen-mûrcchana-kumbho mano-mūrcchā sukha-pradā || 170 ||

By closing the nostril, practice exhalation and Inhalation to the capacity and hold the breath as stated earlier (before exhalation). This is called Antar-bhastra.

Retaining the breath after sudden exhalation and inhalation is Antaranga-Kumbhaka.

Inhale rapidly producing the sound of a black bee and exhale slowly with the sound of a black bee and exhale slowly with the sound of a black bee after retaining the breath. This is called Bhramari-Kumbhaka which produces ecstasy.

The inhaled air is retained by Jalandhara bandha and exhaled slowly while making Jalandhara-bandha. It is called Mürcchana-Kumbhaka which brings enjoyable tranquility of the mind.

pürakam pürakam kuryät-tathá kumbham ca Kumbhakam || yavac-chaktis-tatah kuryad-recakam Kumbhakam punah || 177 ||

Translation

In the same manner, one should exhale and hold the breath as Instructed by a Guru. The repeated attempt of Rechaka is known as Svangasrokhala. This should never be practiced by hamsavedha, which is, no doubt, attained through isvarapranidhana (devotion to God).

One should practice Kumbhaka after Püraka again and again until one is exhausted. One

should practice Puraka followed by Pûraka again

and again. Similarly, try to retain the breath to

the maximum capacity before exhalation.

This practice leads to attainment of purification of the nadis, feeling of well being, arousal of KundalinT and its entry into Brahmarandhra and also success in Meru Kumbhaka. Moreover, Rechaka, becomes subtle and Püraka gets prolonged by the grace of the Lord who is adorned by the Gods and the demons alike.

णिता योति परक्श-चातिव

recakam Kumbhakam kuryad Guru-darsita-margatah | recakam recakam kuryāt svanga-śrņkhaloditā || 178 || hamsa-vedham vinā naiva karttavyas-ca kadācana | Tśvara-pranidhānena sidhyate nātra samśayah || 179 ||

Increasing the duration of your Kumbhaka

Apta Pramana आप्त प्रमाण

Apta Pramana आप्त प्रमाण

brahma-randhra-pravese ca kundali-bodhanam param | nadi-suddhim meru-siddhim-ärogyam ca prayacchati || recakah ksīnatām vāti pūraks-cātivardhate || 181 || yasya nathah sa vikhyato namasyah sa surasuraih || 182 ||

Kumbhaka followed by Kumbhaka, as instructed by a Guru, is Kumbhantara-srokhala, which leads to surprising results.

kumbhe'nya-kumbha-samyogat syat kumbhantara-smkhala || vicitra-phaladā ceyam Guru-daršita-mārgatah || 183 ||

Apta Pramana आप्त प्रमाण

Apta Pramana आप्त प्रमाण

balât kumbhita-vâyos-ca hrdayat prâna-călanam || 184 || adha-ûrdhvam sa kumbhas-tu jiva-câlah śivoditah || viddhānām sarva-siddhih syād- aviddhānām tu granthidah || 185 ||

variations.

Translation

Success in Meru and other Siddhis is attained at the end of Samadhi.

meru-siddhim samadhyantâm sadhayet siddhi-vrndakam || 186 ||

Apta Pramana आप्त प्रमाण

तले यथा नेव स्पन्दत पवनन त । १८८ ।

mūlabandha-tatah pūras-tato jālandharas-tatah | kumbhas-tata uddiyanas-tato reca iti hyayam || sadanga-Kumbhakah proktah śambhuna sarva-siddhidah || 187 || sarvatra recakam kuryāc-chanair-eva na vegatah | arka-tülam yatha naiva spandate pavanena tu || 188 ||

The component of sadanga-Kumbhaka stated by Sambhu are: Mülabandha, Püraka, Jalandhara-bandha, Kumbhaka, Uddiyana and Rechaka which leads to success.

Rechaka should always be performed slowly and not rapidly, so as long as not, so as to not even move a piece of cotton with the expelled air.

When the air is inhaled through the surya-nadi and exhaled through candra-nadi, after systematically holding the breath, it is known as Kamala Kumbhaka.

When the air is inhaled through the left nostril and after holding the breath, exhaled through both the nostrils, it is called Kumuda Kumbhaka.

pürayed-arka-nadyasu kumbhayitva yathâvidhi || recayec-ced-indu-nädyasu Kumbhakah kamalabhidhah || 189 ||

Kamala Kumbhaka

Apta Pramana आप्त प्रमाण

Apta Pramana आप्त प्रमाण

चन्चन्चन्द्र-मार्गण धारयित्वाध्वजायुधे ॥ न्तम्-उभाभ्या चतु-कुमुदः कम्भकः स्मृतः ॥ १९० ॥ pürayec-candra-margena dhārayitvādhvajāyudhe ||

recayet-tam-ubhabhyam cet-kumudah Kumbhakah smrtah || 190 ||

Apta Pramana आप्त प्रमाण

sakrt-sûryena câpûrya dhârya candrena pûrayet | dhārayec-ca prayatnena recayet kramatas-tathā || netra-kumbha iti khyātah kramato vyutkramād-api || 191 ||

One should inhale once through suryanadi, hold the breath and again inhale through candra nadi and then after holding the breath exhale in the same order, This is known as Netra Kumbhaka. This is done also in the reverse order.

One should inhale through the left and hold the breath, followed by inhalation by the right nostril and retain. Then again inhale the breath through the nostrils, and hold the breath systematically (before exhalation). This is Trinetra Kumbhaka by Siva, which gives three-fold Siddhis.

Apta Pramana आप्त प्रमाण

trinetra-Kumbhakah proktas-tri-netrena tri-siddhidah || 192 ||

ghonabhyam ca mukhenapi yugapat pürayet sada | triśūlinā triśūlākhyah kumbha uktas-triśūlanut || 193 ||

ameru-merubhadena kumbham sambhurdvidhāvadat || 194 ||

One should always inhale through both the nostrils and mouth simultaneously and hold the breath (before exhalation). This is Trisula Kumbhaka by Siva which removes three-fold sufferings.

According to sambhu, Meru and Ameru are two types of Kumbhakas.

तस्-ति-नेत्रेण वि-सिद्धिदः ॥ १९२ ॥

sakrc-candrena căpûrya dhărya sûryena pûrayet |

niyamya pürayen-nobhyam dhārayitvā yathāvidhi ||

na vardhayen-nirodham ca yatha-saktya susamyamam | caret-sa kumbhako'merus-cirakālena siddhidah || 195 || amum-abhyasatah pumso naisargika-meru-sambhütih || bahubhih kalair-bhüyad-aganya-punyair-para sumateh || 196 ||

Apta Pramana आप्त प्रमाण

Apta Pramana आप्त प्रमाण

nisargatah kumbhako'yam matordho recakas-tatah || ardha-pūraka ityukto mātrākumbho višāradaih || 201 ||

bahyantara-desesu sañcāra-jñanato'thavā | mātrāsamkhyā-śvāsasamkhyā ksane yad-avadhārane || 205 || iśvara-parnidhānena kumbhako yatra varddhate | ekamerur-mrdenokto rahasyam sarva-Yoginām || 206 ||

When the breath-holding time is not increased and practised according to one's own capacity, it is Ameru-Kumbhaka, which gives results in the long run, if practised judiciously. With the prolonged practice of this, one attains perfection of Meru easily through a great fortune.

When the breath is retained without force for a period of two palas (48 seconds) or time taken for recitation of five long vowels after inhaling for half the time (of recitation) and thereafter exhaling for the same period as of Púraka, it is called Matras-Kumbhaka by the learned.

According to Mrda (Siva), when Kumbhaka Increases with awareness of internal and external movement of prana or determining the number of matras and respiration and devotion to God, it is called Eka-meru which is the secret of all the Yogis.

Apta Pramana आप्त प्रमाण

půrakenápi vrddhena dvi-merur-meruh ca kramát | recakenāpi vrddhena tri-meruh siddhidāyakah || 207 ||

With the increment in Püraka also it becomes Dvimeru. Similarly, with the increase of Recaka it is Tri-meru. When Meru is practised progressively in this manner, it leads to success.

When one inhales prana fully and draws the apana from the toes, anus, navel, chest and takes it up to the throat, it is called Udghata by the Yogis.

- पूर्णः कर्षन् प्राण-वायुस्-त्वपानं पादाङ्ग्रुष्ठान् मूलतो वापि नाभेः ॥ ण्ठं द्वाद्-वोत्-प्रमातव्यं-पैतीत्युद्धातोऽयं योगिभिः सम्प्रदिष्टः ॥ २१२ ॥

pürnah karşan prâna-vâyus-tvapânam pâdângusthân mûlato vâpi nâbheh || âkanțham hrt-khâd-vot-pramâtayyam-paltîlyudghăto'yam Yogibhih sampradișțah || 212 ||

Ten Stages of meru

Apta Pramana आप्त प्रमाण

ekodghāto-dvir-udghātas-trir-udghātas-tato mrduh | madhya-merus-tirva-meruh pratyahāras-ca dhāranā || dhyanam samadhir-ityukto meroh sthülabhuvo daśa || 213 ||

One Udghata, two Udghatas, three Udghatas, Mrdu-meru, Madhya-meru, Tivra-meru, pPratyahāra, Dhāranā, Dhyāna and Samadhi are stated to be the ten stages of Meru.

स्वपूर्वा द्वादश-गुणाः परे ज्ञेयाः शिवादिताः ॥ २१८ ॥

atha pramanam-etesam rahasyam-api kathyate | catur-asta-dvādašabhih kramād-ādyāh palais-trayah || 216 || tatah pañca-dasonmāna-palair-astādason-mitah | paras-tatas-catur-vimsa-palais-tīvra inheritah || 217 || nisargāt dvādaša-guņah pratyāhāras-tatas-tataņ | svapūrvā dvādaša-guņāh pare jñeyāḥ śivoditāḥ || 218 ||

मूल-शास्त्राद-इति प्रोक्तं भुशुण्ड-मतम्-उत्तमम् ॥ ४५ ॥

mūla-śāstrād-iti proktam bhuśunda-matam-uttamam || 45 ||

Apta Pramana आप्त प्रमाण comprises of four palas (96 seconds), eight palas

Their measure and secrets are being narrated

(192 seconds) and twelve palas (288 seconds).

further. The first three stages in sequence

According to the original tradition and also the opinion of Bhusunda, there is no apparent difference in the practice, although some difference may be found in the terms used

Now I shall describe the control of the ten types of prana.

Apta Pramana

Apta Pramana

सङ्जान्ज्ञान-कतो भेदः क्रियासु न भिदा स्फटा

sanjñā-jñāna-krto bhedah kriyāsu na bhidā sphuṭā

Apta Pramana

prâno mukha-ghrâna-gatir-ährd-vrttih samiranah gonardiya-matam proktam-rsayo'ngusthake pade nåsägra-näbhi-hrt-samstham pråhus-taj-jaya Tritah || 47 ||

nihśvásocchvása-karmásya taj-jaye phalam-iryate vin-mūtra-šlesma-pittādi-roga-dosa-mano-malāh sapta-dhātu-malā doşā našyantītyāha šaņkarah || 48 ||

According to Gonardiya, prana-vayu flows through mouth and nose up to the chest. While according to the rsis, it is in the toes, tip of the nose, umbilicus and chest. Control of these pranas is indicated here.

Exhalation and inhalation are its functions. Their control leads to elimination of the impurities like feces, urine, phlegm and bile which cause diseases of the body and also the mental impurities of the seven bodily constituents and (three) doshas (humours like vata, pitta, and kapha) are removed.

Apta Pramana

Through the control of prana, a Yogi attains hearing of mystical sounds, intelligence, long life, four alms of human existence, good look, strength, luster, stability, good voice, lightness, swiftness, arousal of Kundalini, enthusiasm, longer inhalation, a beautiful complexion, and increase in sattva-guna. According to Sambhavas, one gains control over the living beings on the Earth.

nádaśrutir-medha dirgham-ayuh pumarthatâ surüpată balam tejah sthirată svara-sausthavam || 49 || laghutvam sīghra-gāmitvam kundalī-bodhananm param utsaham ca cirocchvāsam suvarņatvadikān guņān || 50 || satvasthatvam ca labhate yogi pranasya nirjaye bh0-caranam jayah siddhyed-ityahuh sambhava api || 51 ||

One attains (proper) downward movement from navel to the feet facilitating excretion of urine and feces which is the activity of apana. This is narrated in Bhaya. Other opinions are narrated as follows

apadatala-vrttih syan-nabhes-cadhogatih svatah viņ-mūtrādi-visargam ca kurute'pāna-saṃjñitah iti bhasyamatam proktamitareşam nigadyate || 52 || vin-mūtrādi-visargam ca kurute'pāna-saṃjñitah iti bhāsyamatam proktamitaresām nigadyate || 53 ||

चकाभ्यास-बाहुल्यातु क्रमातु-स्थान-नियोगतः ॥ ५४ ॥

"krkātikā-prstha-pārsņi-prsthāntesu sthitah sasī recakabhyasa-bahulyat kramat-sthana-niYogatah || 54 ||

Apta Pramana

Apta Pramana

Sasi is situated in the neck, back, heel, and the lower back. When one practices frequent Recakas and by visualizing concentrates on apana from place to place, It is called Urdhvaja Kumbhaka

parakâya-praveśah syad ghațikā-dvitayonmite || 55 ||

apānam kațidešasya prstha-bhāge vidhārayot sada cet Kumbhakas-taj-jin-mrga ityucyate budhaih || 56 ||

mūla-bandho dhāraņāsu mudrā-vişaya-gocarah gūtha-mūtrālpatā vahner-jātharasya pradīpanam || 57 || kundali-bodhanam caiva brahmarandhra-praveśanam pāṭāla-gamanaṃ caiva līlayā jāyate muneh || 58 || ksatasya rohanam svātmyam bahubhojana-rug-jayau satvātmakatvam syus-cānye pyapānasya jaye gunāh || 59 ||

Apta Pramana

Apta Pramana

Apta Pramana

Practice of this for two gatikas (48 minutes) leads to Parakaya-pravesa Siddhi (ability to enter into another body)

According to the learned, when apana is continuously held in the back of the hip region, It is known as Mrga-Kumbhaka.

The benefits of control of apana are facilitation of Mulabandha, proficiency In the practice of Dharana and different Mudras, reduction in urine and feces, increase in gastric fire, arousal of Kundalini and its entry into Brahma randhra, Patala-gamana (traveling to the world underneath), healing of the wounds, assimilation of all food, conquest of all diseases and increase in sattva-guna, etc.

Apta Pramana

Function of Samana Vayu Apta Pramana

Samana Kumbhaka

Apta Pramana

anabhi-hrdayad bhasye samana-sthanam-Iritam sarva-sandhi-sthito'piti prâhur-anye maharsayah || 60 ||

samam rasanam nayanam karmasya parikirtitam || 61 ||

स्याद-हात शण्करः ॥ ६४ ॥ न -कम्भका म्यासात फल

näbhäväpürya väyuś-ced-dehe vyapya vidhäritah kumbhite jvalanam dhyayet samanasya tu Kumbhakah || 62 || mudräsu vaksyate kumbha uddiyano mahaphalah ejate prajvalet svidyed-roma-kûpesu mocayet tam-eva vyapakam yogî so'yam nakuliśa-matam tathā || 63 || ksut-trt-ksayo vahni-diptih ksata-bhagnävarohanam samana-kumbhakabhyasat phalam syäd-iti sankarah || 64 ||

The location of Samana vayu is stated to be in the region from navel to the chest. Other authorities maintain that it exists in all the joints.

Its function is said to be proper distribution of nutrition (bodily fluids).

When this vayu is filled up into the navel and held with concentration on fire, it is Samana-Kumbhaka. This practice is recommended in Mudras, as it results in attaining Uddiyana. This is explained in terms of movement, heat, perspiration, and sensation in the pores extensively experienced by a Yogi. This is the opinion of Nakuliśa. The results are: control of hunger and thirst, increased gastric fire, (quick) healing of wounds and fractures.

Apta Pramana

Benefits: protection from weapons, water and poisons, immunity from cold and heat and removal of diseases.

vyano vyapí vyanayanas-tvag-indriya-niketanah || 65 ||

pürayitvántara samyag hrj-jagad-vyapti-Yogatah sarvangasyākuncanena kumbhite sūksma-cintanāt pärvatî-vaktrabhenoktah samyak vyanasya Kumbhakah || 66 || na śastralś-chidyate napah kledayantyavisa-kramah sitosnayos-tathasango roga-nasas-ca Jayate || 67 ||

The vyana pervades all over the body and sense organs like skin etc.

Technique: Vyana Kumbhaka as described by Parvati is completely filling the chest and contracting the whole body during Kumbhaka with subtle concentration.

Apta Pramana

udana unnayanaka-vrttir-bhasya udhrtahgh aņțikā-madhya-tālvagra-patalesviti cāpare || 68 ||

Udana means that which raises up. Its location is described by some in uvula, mid-palate, and tip of the tongue.

One should forcibly raise the vayu bringing it into the chest through nostrils and from there take it further to the throat, palate, mid-brow, top of the head and retain it there. This is Krtti-srestha-Kumbhaka.

Sucking the air with a loud sound with (bija mantra) 'va' and holding it is known as Prakrti-Kumbhaka. The results of this Kumbhaka are mentioned in terms of remaining ever unaffected by water, mud and thorns and also attaining ability to levitate.

nobhyam cakarsayed-vayum balat hrt-sthanam-anayet utkrsyotkrsya hrt-sthänät kantha-tâlau bhruvo'ntare mürdhnäntam ced-gatâyäta-krtti-sresthäkhya-Kumbhakah || 69 ||

vānvitenāšugam karsen kurvantūccataram svanam dhārayec-ced-udānasya prakrtih Kumbhakah smrtah || 70 || jale panke kantakesu na sangah syat-kadācana khagatvam-utkrāntir-apītyetat phalam-udāhrtam || 71 ||

By taking vahni (Kundalini along with prana) from respective places, condensing it in the lotus of the heart and uniting into Brahma-randhra, one gains control over all the vayus,

sva-sva-sthånät samåkrsya pindikrtya hrd-ambuje vahnīns-ca brahmarandhrântah namanāt sarvajid bhavet || 72 ||

Apta Pramana

Apta Pramana

Apta Pramana

Apta Pramana

Apta Pramana

Apta Pramana

Apta Pramana

sarvam-eva phalam bhûyad-vāyūnām yugapaj-jaye recakabhyasatah sarva-vāyūnām yugapaj-jayah || 73 ||

atah samadher-abhyasad-api sarva-jayo bhavet || 75 ||

susumna grasate tasmin yato vāyu-paramparām ašeşa-kalpanā-nāšah pūrvoktam ca phalam bhavet || 76 ||

By the practice of Recaka (control on exhalation) one also controls all the vayus. By controlling the vayus one simultaneously gets all the results.

By moving the vayu in the center of the navel and exhaling the same through the surya-nadi (right nostril), one attains control of all the vayus (pranas) as stated by some Munis.

By the practice of Samadhi also one controls all the vayus (pranas).

When prana is controlled, the vayus enter sushumna resulting into disappearance of all thoughts and attaining all the results stated above.

odana-grāsavad-vāyum kanthenāpūrayec-chanaih tam rodhayed-yathakalam badhvā jālandharam drdham || 77 || kanțhena recanam kuryān-nāga-kumbhah šivoditah ksudham jayet pipäsām ca phalam-asya samīritam || 78 ||

nimilane tyaktvä pīthe kāştham-iva sthitih netrayos-ca śarirasya kūrma-kumbhah sa ucyate bhavato bhyäsa-vasän-mano-vātau sthirāvubhau || 79 ||

One should swallow the air slowly into the throat like a morsel of rice, retaining it to the capacity, with firm application of Jalandhara-bandha and then expel it from the throat. This is Naga-Kumbhaka explained by Siva. By this practice one is able to control hunger and thirst.

When the blinking of the eyes are controlled and one becomes perfectly steady in the asana like a log of wood and devoid of movements of the eyes and the body, it is called Kürma-Kumbhaka. With the practice of this Kumbhaka, one attains steadiness of vayu and mind.

When there is a possibility of sneezing, one should rub the index and ring fingers with the thumb. This obviously does not include the process of Kumbhaka.

tarjanyanamike'ngustha-marddite ksuta-sambhave ksuta-samharanah kumbhah krkarasya jaya-pradah || 80 ||

Apta Pramana

Apta Pramana

10 Vayus Narrated Apta Pramana

Hamsa Vedha, Initiation Apta Pramana

jrmbhodbhave samvrtyäsyah kanthädhah prapayet-khagam devadatta-jayas-tena jāyate śankaroditah || 81 ||

-अखिलवायु कुण्डली ग्रसते यदा चनञ्जय-जयः काले तस्मिन् गोणस्-ततो ह्ययम् ॥ ८२ ॥

dehastham-akhilamvayum kundali grasate yada. dhanañjaya-jayah kale tasmin gaunas-tato hyayam || 82 ||

रा-वायुनी जयाईय क्रमतो मया क्ताभ्यासन्योगेन युगपद-वा जयो भवेत ॥ ८३ ॥

ityuktam dasa-väyünäm jayo'yam kramato maya pürvoktābhyāsa-yogena yugapad-vā jayo bhavet || 83 ||

hamsavedham vinā naite siddhyanti yaminām kvacit pratyutānubhavatyeva rogarāšim pade pade tasmāt sudiksito yogī pavanābhyāsam-ācaret || 84 ||

When yawning occurs, one should close the mouth and push the air down the throat. According to Sankara, this leads to control of Deva-datta-vayu.

When Kundalini absorbs all the vayus in the body, it is the control of Dhanañjaya-vayu. In this state everything becomes insignificant.

I have narrated control of ten vayus progressively. With the practice as stated earlier, one attains complete master over them.

These cannot be accomplished by the Yogi without hamsa-vedha. Otherwise, one has to face several diseases frequently. Therefore, a Yogi should undertake the practice of Pranayama only after receiving proper initiation.

püra-reca-yutah kumbho vayor-yatra vidhiyate sahitah Kumbhakah sa syat sahitah sarva-siddhaye || 85 || sahitam Kumbhakam kurvan-nadi-suddhim ca vindati kevalam Kumbhakam nāda-śravanam siddhayo'khilāh || 86 ||

süryena pürayet prānam kumbhayitvā yathā-vidhih recayed-anya-margena punas-tena prapûrayet yena tyajet-tenäpürya cägni-somäkhya-Kumbhakah || 87 ||

kevalam kumbhayet prânam reca-pûrana-verjitam

tüyah sesodito'nye tu kevalam Kumbhakam viduh || 88 ||

mano-javatvam ca mano-jayaś-ca pālitya-hānir-valitasya nāšah

nada-srutis-castavidhasya siddhir-vayor-jayah kevala-kumbhakat syat || 89 ||

When vayu is restrained with Püraka, Kumbhaka and Recaka, it is Sahita-Kumbhaka, which brings all the benefits. Sahita Kumbhaka brings purification of all the nadis, while Kevala-Kumbhaka leads to hearing of mystical sounds and bestows all the supernatural powers.

Prana should be inhaled through surya-nadi (right-nostril) and after retaining the same as prescribed, one should exhale through the other nostril, and again inhale by the same side though which one has exhaled. It is known as Agni-soma-Kumbhaka.

Prana should be restrained irrespective of inspiration or expiration. This is fourth variety of Kumbhaka, called Kevala-Kumbhaka.Benefits of Kevala-Kumbhaka are stated as increased dexterity of the mind, control of mental activities, disappearance of grey hair and wrinkles, hearing of mystical sounds, accomplishment of eight-fold Siddhis and control of vayu.

Restraining the vayu inside and visualising its presence inside and outside of the body is called Santha-Kumbhaka.

Soles, organs of generation, navel, heart, throat, uvula, middle of the eyebrows, forehead and Brahma-randhra are the nine sites according to Vedha (Siva).Concentration of prana on one site and then another in this sequence is called Pratyahara which brings success in Yoga and removes all diseases.

nava-sthanani vijñaya pratyaharah sa vedhasah padatala-guhya-nabhi-hrdayorah-kantha-ghantikan kramatah || 91 || bhrû-madhyam ca lalatam brahmasthânam navaitâni Yogasiddhih sarvaroga-nāśah pratyāhrtau bhavet || 92 ||

sthänät sthänam samäkrsya yad-asta-dasakesvapi rsi-proktah sa kumbhah syät pratyähäras-tu kumbhanat || 93 ||

Withdrawing prana from all the eighteen vital points, one after another in sequence (during Kumbhaka), becomes rsi-prokta-Kumbhaka. This process of Kumbhaka is Pratyahara.(the eighteen vital points are as follows-) toes, ankle, root of the thigh, some part of the head of tibia, center of the knee, thigh, anus, center of the body, generative organ, navel, heart, root of the throat, root of the palate, root of the nose, eyes, middle of the eyebrows and vajra-kanda (sahasrāra).

The vital points are eighteen according to the munis and the (two) Asvinikumaras, the physicians of Gods, sixteen according to the followers of Patañjali and twenty-six according to Sambhu. Knowing all these in the body from a Guru, one should practice Pratyahara in inverse and reverse order.

Translation

Inhaling and holding (of prana) from heart upwards (upto the top of the head) is called Uttara, and from the top of the head downwards upto the heart, is called Adhara by the munis.

Without actually Inhaling or exhaling, when one mentally holds the prana in the regions like navel, etc., It is described as Sama-Kumbhaka by Bhagavan Candra-Mauli (Siva)

pādāngustho gulpho janghā-mūlam citer-mūlam madhyam janvor-urupāyor-mūlam svadeha-madhyam ca || 94 || linga-nabhi-hrdayam kanthadas-talu-mülam ca ghonå-mûlam nayane bhrû-madhyam vajra-kandakam || 95 ||

astādaśadhā munayo vadanti divyau bhisag-varau dastrau sodaśa patańjalikāh sad-vimśac-chambhunā proktāh || 96 || etat sakalam iñeyam śarīresu guror-agre kramato vyut-kramato'pi pratyahāro bhaved-esu || 97 ||

ápüryordhvam yo rodho hrdádisu sa uttarah mürdhvato'dho'dha adharo munibhih paribhäsitah || 98 ||

ārekapūrā manasā nābhyād-ašugam dhrtih samah kumbho bhagavată proktah sri-candra-maulina || 99 ||

yavan-nirodha-sâmarthyam karşakah kumbhako dvidha || 100 ||

According to the capacity of retention, Karsaka-Kumbhaka is two-fold.

Before doing Recaka and Püraka, one should close the nose (at its root) and practice Utkarsa-Kumbhaka narrated by Svayambu (Siva).

Partially closing the nose and doing Recaka-Pûraka Is Apakarşaka-Kumbhaka stated by Brahma.

With the practice of Karsaka-Kumbhaka (utkarsa and apakarsaka), the breath becomes prolonged and subtle.

nāsā-mūlam mudrayitvā tad-agre reca-pūrakau kuryād-utkarşakam kumbhah svayam-uktah svayambhuvā || 101 ||

योत-स ब्रह्मणा प्रोक्तः कम्भको ह्यपकर्यकः ॥ १०२ ॥

ghranardham mudrayitvädhobhāge yad-reca-pūrakau kuryāt-sa brahmanā proktah kumbhako hyapakarsakah || 102 ||

dîrghah sûkşmo bhavec-chvāsah karşake kumbhake krte || 103 ||

nobhyam-aram samakrsya kundalayah parśvayoh ksipetgacchatā tisthatā śvasa-dhāranam na balād-yad aanisam sahajah kumbhah proktah śri-krttivāsasa || 104 || nädisuddhim tatharogyam susukham dirgha-jivanam nādaśrutih pāpa-nāšah sahajābhyāsato bhavet || 105 ||

Inhaling prana through the nose and carrying it along the Kundali, one should hold it comfortably off and on. This is Sahaja-Kumbhaka narrated by Sri-krttivasa (Siva).With the practice of this Sahaja-Kumbhaka, one gets purification of the nadis, health, longevity, hearing of the mystical sounds and removal of all the blemishes.

daksa-vāmāvarta-bhedāc-cakra-sankhau dvidhoditau || 106 ||

süryenäpürya marutam kumbhayet-udara-sthitam recayed-indunā bhūyas-tathā daksena pūrayet kumbhayed-idaya ricyâd-dakşinâvartta-cakrakah || 107 ||

By the distinction of right and left, Cakra and Sankha Kumbhakas become two-fold.

Taking breath through surya-nadi (right nostril) and after retaining it in the cavity, one should exhale though indu-nadi (left nostril). Then again one should inhale through the right nostril and exhale through the left nostril after retention. This is Daksinavatra-cakra-Kumbhaka and sürya bedhana. The difference lies only in their names.

Doing it in reverse order, it is called Vāmāvarta (Cakra Kumbhaka) by Siva.

Cakra Kumbhaka should be practiced twice while agni-soma one. Sankha-Kumbhaka is also described two-fold as Cakra-Kumbhaka explained before. With these two varieties of Kumbhaka, one experiences warmth and cold.

vilomo'yam cakrakumbho vämävartah sivoditah || 108 ||

cakra-kumbham dvidha kuryad-agnisomam tathaikadha sankha-kumbho'yam-isena pürvavad dvividhah smrtah || 110 || kausmyam-isac-chitalata kumbhayor-anayor-bhavet || 111 ||

ubhābhyām pūraņam yatra recanam sūrya-vartmanā gadā-kumbhah śivenokto Yogino bala-kārakah || 112 || ham sūryo repha ityuktah sa somah ca smrto budhaih sānusvārau bīja-mantrau siddhidau Yogināvimau || 113 || ekayāpūrya parayā recanād-hamsa-cintanāt yathā-saktyā nirudhyātha pūrya recitayā punah || 114 ||

Inhalation through both the nostrils and exhalation through the right nostril (surya-nadi) is called Gada-Kumbhaka by Siva, which gives vigour to the Yogis. According to the learned, ""ha"" represents surya which is situated below, while ""sa"" represents soma (candra). With the addition of nasal sound, these become bijamantras (ham, ram, and sam), which lead the Yogis to success. One should inhale through the right nostril and after holding the breath to the capacity, exhale through the other nostril while contemplating on hamsa. Again inhale through the nostril through which one has exhaled.

evam nádyor-vibhedena catuh-kalesu vimsatih kumbhakan yadi kurvîta nâdî-śudhyakhya-Kumbhakaḥ || 115 ||

यन्दिनाधोभ नाभौ सवित-मण्डलम् द्व्यन्ति नाडिकाः ॥ ११६ ॥ मन्दन सहस्य-दल-मध्यगाम । कुम्भ ध्यात्वा शुध्यन्ति नाडिकाः ॥ ११७ ॥ न्द्रेण पित्त-दोषाणाम-इतरेषां परेण त

नाशः सर्वात्मना भूयात् व्रिभिर्-मासैर्-न साशयाः ॥ ११८ ॥

grisma-madhyandinardhabham näbhau savitr-mandalam sûrya-nâdya krte kumbhe dhyatva śuddhyanti nadikah || 116 || saradrākānišīthendumn sahasra-dala-madhyagam sravatsudham-ida kumbhe dhyatva sudhyanti nadikah || 117 || candrena pitta-dosānām-itaresām pareņa tu

nāśah sarvātmanā bhūyāt tribhir-māsair-na sāśayāh || 118 ||

When this is practiced with alternate nostrils with twenty Kumbhakas four times a day, this is known as (Nadi-)suddhi-Kumbhaka.

When one practices Kumbhaka after inhaling through the right nostril and concentrating in the navel on the orb of the mid-day sun of the summer, all the nadis are purified.During the Kumbhaka, after inhaling through the left nostril, one should visualize oozing of the nectar from the moon of the autumn night, situated in the lotus of the thousand petals (sahasra- dala).

This leads to purification of the nadis. Candra (inhaling through left nostril) and holding alleviated vitiation of bile (pitta), while other (Sürya Kumbhaka) overcomes other (kapha and vata) disorders in the three months, in which there is no doubt.

स्थित्वा सिद्धे स्वस्तिके वा सक्थियुग्मे करद्वयम् ॥ संस्थाप्य प्रष्ठदण्डं स्वं विधाय प्रोन्नतं समम ॥ १ ॥ तियेङ मन्यामधः कृत्वा प्रमुज्य स्कन्धयुग्मकम् नेले निमील्य वदनमामुद्य प्राकृ सुसाधकः ॥ २ ॥ ग्रीवां किण्चित् कण्ठसक्तां जालबन्धवदानताम् । कुत्वाऽसकुद्दक्षभागे चालयेत्तां भुशं दृढम् ॥ ३ ॥ पञ्चाशद्वारकं दक्षे वामभागेऽनु चालयेत् । आनाभ्युरःपृष्ठकटितुन्दुचालो यथा भवेत् ॥ तथाभिचालयेद ग्रीवां मेरुचालोऽयमीरितः ॥ ४ ॥

sthitvä siddhe svastike vå sakthiyugme karadvayam || samsthāpya prsthadaņdam svam vidhāya pronnatam samam || 1 || tiryan manyamadhah krtva pramrjya skandhayugmakam netre nimilya vadanamamudya prāk susādhakaḥ || 2 || grīvām kincit kanthasaktām jālabandhavadānatām | kṛtvā'sakrddakṣabhāge cālayettāṃ bhršaṃ drģham || 3 || pañcāsadvārakam dakse vāmabhāge'nu cālayet | anabhyurahprsthakatitundacalo yatha bhavet || tathabhicalayed grivam merucalo'yamīritah || 4 ||

Assume siddha or svastika posture. Place the pair of hands on the thighs. Keep the backbone upright and well aligned. Bend the neck downwards by adjusting the shoulders.

Sadhaka keeps the eyes closed and face composed. Bend the neck against the throat like one does in Jalandhara-bandha.

Then move (the neck) firmly for 50 times on the right and then 50 times on the left in such a manner that upto navel including back, walst and abdomen would shake well. Similarly, rotate the neck. This is called Meruchalana

Pranayama for Kundalini

katiprsthasamiraghnah kanthasthaakaphanasanah | kosthavaksogatam marut kapharogaharah param || 5 ||

susunā rjutām dhatte kundalīksobhadastathā | nādīsanghaślathakaram āśramāntam bhajedamum || 6 ||

vidhivadaniśasmiranaprarodhair-vapusi śirāvalaye viśodhite'ntah || vísati marudaram mahapathásye hatham vinã bhujagī mukham hya'pāsya || 3 ||

च्चा वज्रासन प्रागनपवनमपाकृष्य बाह्याभिवाह वातर्थ्न भालसंशाधनमसंकुदहो सयेभेद विधेयम् ॥ ६ ॥

baddhvā vajrāsanam prāganupavanamupākrsya bāhyābhivāham mandammärtandanâdyam tadanukacakhägräntamâkumbhayecca

This removes the air (vata disorders) from the waist and back and phlegmatic disorders from the intestines and the chest. It entirely cures the phlegmatic disorders.

Sushumna becomes straight, Kundalini Is stimulated and the entire network of the nadis is stirred. One should practice this till one gets tired.

Prolonged practice of Pranayama in the manner prescribed renders the tubular vessels of the body (siras) purified Internally which facilitates the forceful entrance of marut Into the mouth of the bhujagi (Kundalini).

First adopt vajrasana, slowly draw the (external) air in through the right nostril and retain it to feel its sensation at the fillet of the hair and tip of the nails. When the prana is held (in this manner) it moves to the nadis and then one should gently exhale. This is said to be removing the disorders caused due to vata; cleanses the forehead (frontal sinus). This suryabhedana should be practiced several times.

ruddhe nadya yatam pavanamanuśanaih recayedetadulurh vataghnam bhalasaṃśodhanamasakrdaho sūryabhedam vidheyam || 6 ||

Adopt padmasana and keep the shoulders, abdomen and the trunk erect. Carefully keep the mouth closed. Rapidly Inhale through the nostrils making a friction from the heart (chest), throat and upto the forehead and hold to the capacity.

Again rapidly inhale with the same nostril through which exhaled, upto the chest with force and again exhale and inhale repeatedly.

In this manner, a wise should practise it continuously, moving the bodily air like a bellows with full attention. When tired, the wise should exhale through right nostril and then slowly fill up the whole cavity with air fully.

sthitväbje samakandharodaratanuh samyamya yatnan mukham ghrāņenāšu supūrya samšliṣati hrkaņṭhe kapālāvadhi || samyag dhrtam yayā viricya punarapyāpūrya vegādanu hrtya právadhi kevalam punarapi tyaktvá punah pûrayet || 12 || ittham śaśvadupācarediti yathā bhastreva sañcālayed dehastham pavanam tathaiva matinā sancālayed buddhimān || śrānith syād tu yadā tadā nijatanau sūryena samrecayet pūrnam svodaramākalayya marutā mandaṃ tathā pūrayet || 13 ||

Bhastrika Kumbl Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 12-13)

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 14)

näsämadhyamamantarena sudrdham satarjanîhybăm tatah kumbham pürvavadāvidhāya pavanam tam recayedvāmayā | bhastrakhyah kahlu Kumbhakah syati kapham pittam samiram susumnangastham dubkaphamagnidastrigunaja-granthitrayodbhedakah || 14 ||

Brahmari Kumbhaka Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 18)

सुरसकुद रेचकपूरकाभ्यां कुम्भोऽयं चान्तरङ्गकः ॥ इति ॥ १५ ॥

âkrsyākrsya vāyum bhršamati prāgvaccākršya baddhvā laghu || surasakrd recakapürakabhyam kumbho'yam cântarangakah || iti || 15 ||

vegākrstam pūrākam bhrhgānādam bhrhgīnādaṃ recakam mandamandam || yogîndränämevamabhyásayogác-citte játá kácidánandamürcchá || 18 ||

Then holding the nostrils firmly with fingers (index) one should retain the air as said before and then exhale through the left nostril. This is Bhastra Kumbhaka. This removes the disorders caused by the phlegm, bile (pitta) and air (vata) and also the tough phlegmatic obstructions in the susumna. This enhances (bodily) fire, brings (balance among) the three gunas by piercing through the three granthis.

One should very forcefully draw the air in, as told before, retain it for a short while and leave it in a very controlled manner. With this kind of inhalation and exhalation this Is Antarangaka Kumbhaka.

One inhales forcefully to produce the sound resembling. that of a male bee and exhales very slowly, creating a sound similar to that of a female bee. This technique fills the mind of a Yogi with exceptionally ecstatic feeling.

Inhale and retain the air firmly adopting Jalandharabandha and then exhale slowly, while maintaining Jalandhara bandha. This is called Manomurccha Kumbhaka, which brings about a state of swooning to a Yogi.

Fill the stomach completely with the air. Thus, a Yogi comfortably floats for a long time in the deep water.

One inhales and holds (the air) to the capacity by pressing the openings of the nose and thereafter exhales and inhales. This is Utkarsa Kumbhaka propagated by the creator (Brahma).

Closing one nostril, one does inhalation and exhalation steadily. This is Aparksa Kumbhaka propagated by the creator which is of the nature of pranava.

pura pürakânte vidhaya pragadham gale jalabandham śanaih recayettam || manomürcchanânakah kumbha eso manomürcchanäsaukhyadá Yogino'smät || 19 ||

abhyantarapravarttitabhüritaradharavayupüritajatharah | atalasparse payasi plavate Yogi sukhena ciram || 20 ||

sankarşako rodhabalam hi yavat sammuhya nasäyugarandhramûlam || kuryāt tadagre nanu recapūrāvutkarsa-kumbhah kathitah sa dhātrā || 22 ||

āmuhyaghonārdhamadhovibhāge yadrecapūrau vidadhāti tişthan || sa eşa kumbho gadito vidhātrā nāmnāpakarsah praņavātmanā yam || 23 ||

Murccha Kumbhaka Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 19)

Plavani Kumbhaka

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 20)

Utkarsa Kumbhaka Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 22)

Apakarsa Kumbhaka Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 23)

Sahaja Kumbhaka Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 24)

Daksinavartta Cakraka Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 26)

karsake pravihite kila kumbhe śvásako bhavati dírghataro'nuh || no balat sthitigatau svasanasya samdhrtih sa sahajah subhakumbhah || 24 ||

nädīsuddhim tathārogyam susukham dīrghajīvitam | nādaśrutih pāpanāšah sahajābhyāsato bhavet || 25 ||

वामावत्ते भेदाच्चक्रशण्खी द्विधोदिती

daksavámávarttabhedáccakraśankhau dvidhoditau süryenäpürya marutam kumbhayedudarasthitam || recayedinduna bhüyastatha daksena pürayet kumbhayedidaya recya daksinävarttacakrakah || 26 ||

Practice of Karsaka Kumbhaka renders the breathing prolonged and subtle. One retains breathing naturally without force. This is auspicious Sahaja Kumbhaka.

With the practice of Sahaja Kumbhaka, one gets purification of the nadis, health, happiness, longetivity, hearing of the mystical sounds and removal of the sins.

By the distinction of right and left. Cakra and Sankha Kumbhakas become two-fold. Drawing the air in through the surya nadi (right nostril) and after retaining it in the cavity, one exhales it through the candra nadi (left nostril). Then again one should inhale through the right nostril and exhale through the left nostril after retention. This is Daksinavartta Cakraka.

vilomo'yam cakrakumbho vamavarttah śivoditah sūryacandrāvimau kumbhau druhinena puroditau | atyusnašītalāvetau dešakālaprayojitau || 27 ||

उभाभ्यां रेचयेद्वत्मंगतिः कम्भः शिवोदितः ॥ २८ ॥

ubhabhyam pürayedvayum kumbhayîtvä yathávídhí |

ubhābhyām recayedvartmagatih kumbhah ślvoditah || 28 ||

उभाभ्यां पुरयेद्वायुं कुम्भयित्वा यथाविधि

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 27)

Translation

Inhale through both the nostrils and hold upto the limit and exhale through both nostrils. This is Varttmagati Kumbhaka propagated by Siva.

Doing CakraKumbhaka in the reverse order, it is

called Vamavartta according to Siva. According to

Druhina (Siva), these are called Surya and Candra

nature of heat and cold, they should be practised

taking into consideration the region and season.

Kumbhakas respectively. These being of the

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 28)

Apta Pramana आप्त प्रमाण

Nadivisuddhi Kumbhaka

Apta Pramana आप्त प्रमाण

SrigadaKumbhaka

Hathatatvakaumudi

Hathatatvakaumudi

(Chapter 10, Verse 30)

(Chapter 10, Verse 29)

yatrobhābhyām pūranam glauravibhyām samyan mārttandādhvanā recanam ca || eşah proktah śrīgadākumbhanāmā dehe dhatte śrībalam sādhakasya || 29 ||

hamseti vidvāmsamanu dvayābhyām sve hamsasañcintanato manasvi || apûrya muncedraviśitagubhyam nādīviśudhyākhyakakumbha eşaḥ || 30 ||

One inhales through both nostrils (sun and moon) and exhales carefully through right. This is Srigada Kumbhaka which offers stamina to the sadhaka.

Knowing hamsa well a practitioner inhales through both nostrils while meditating on hamse and thereafter exhales through ravi (right) and sita (left) nostrils. This is Nadivisuddhi Kumbhaka.

226

Purification of the nadis by visualization of a luminous solar disc

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 31)

nidāghamadhyandinasūryatulyam nābhau raver mandalamāvibhāvya | mārtandanādyā vihite surkumbhe nādyo višuhyanti susādhakasya || 31 ||

śaradrākā nišīthendusahasradalamadhyagam sravat | sudhāmidām kumbhe dhyātvā šuhyanti nādikāņ || 32 ||

पित्तदोषदलनं शशिना स्याद भास्करण कफवातमलान्तः ॥ मासकैस्लिभिरद्वोऽभ्यसनेन नाडिशद्विरमला समुदेति ॥ ३३

pittadosadalanam śaśinā syād bhāskarena kaphavātamalāntab || māsakaistribhiraho bhyasanena nādišuddhiramalā samudeti || 33 ||

One visualizes the luminous solar disc like that of the summer moon at the navel and inhales through right nostril and retains the air inside. This purifies the nadis of a sincere sadhaka.

One visualizes oozing of the nectar in the Ida from the moon of the autumn night, situated in the lotus of the thousand petals. This leads to purification of the nadis.

Disorders caused due to pitta (bile) are rid off by practice of (Pranayama) undertaken through the left (candra) nostril, while phlegmatic and airy (vata) disorders are removed by the practice undertaken through the right (surya) nostril in three months; one attains thorough purification of the nadis.

Purification of the nadis by visualizing the oozing nectar in the autumn night moon Apta Pramana आप्त प्रमाण Hathatatvakaumudi

(Chapter 10, Verse 32)

Elimination of disorders caused by pitta and vata Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 33)

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 34)

Srnkhala Kumbhaka Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 35)

Asvangasmkhala Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 36)

ruddhvā ghonāyugam kuryād yugapadyadi satkramāt bhūtaśudhiriti prokta ādināthena śambhunā || 34 ||

यावच्छक्त्यनरचक च कलयत

sasvatpürakaKumbhakau suvibhryat sampürayet Kumbhakaśrântah pūrakatah śramam parigatah kumbham vidadhyat budhah j püram pürakamacaredatha tatha kumbham caret Kumbhakam yavacchaktyanurecakam ca kalayet kumbham punah samsrayet | 35 |

recam punah Kumbhakamacarej |ño gurûpadistena yatha rahogatah || svarecakm recakamangakuryäd'svanganāmnī kila smikhaloditā || 36 ||

One plugs the nostrils and practises (Kumbhaka) simlutaneously in the six cakras in sequence. This is called Bhutasuddhi Kumbhaka by Adinatha Sambhu.

Have continuous inhalation and retentions. Being tired of retention have inhalation to relieve fatigue. Then again the wise retains.

Inhalation is done fully, so also retention to the capacity, followed by exhalation. Thereafter again have inhalation.

Retain after exhalation to the capacity as guided by the learned Guru while remaining in solitute. Exhalation is done with full capacity. This indeed is Asvangasrnkhala.

saktirbodhamupaitisuddhimayate väyustatha nādikāh suddhim yati kršatvamāšu tanute recam vidhatte śubham || püram pürakamacaredatha tatha kumbham caret Kumbhakam yavacchaktyanurecakam ca kalayet kumbham punah samsrayet || 37 ||

कुम्भवे वितरकुम्भसण्गमात् कुम्भकान्तरसुश्रुलोदिता ॥

साधकस्य शुभचित्नफलाप्तिस्-तीहेदशितपथेन जायते ॥ ३८ ॥

kumbhake tvitarakumbhasangamat kumbhakántarasusrhkhaloditā ||

sädhakasya śubhacitraphalāptis-tīrhadaršitapathena jāyate || 38 ||

Translation

Kumbhantara Srnkhala, which brings auspicious and amazing results to the sadhaka if practised as per the guidance of a Guru.

One forcefully moves the retained prana through all the limbs of the body in upward and downward directions along with mind. This is Jivacala Kumbhaka propaged by Siva himself.

A Kumbhaka followed by another Kumbhaka is

sakti (kundali) is aroused, prana and nadis

desirable. This is srnkhala told by me. This

brings success to one on earth and one is

equally eulogized by demons and gods.

become purified and the body gets slim.

One exhales adequately and surely

prolongs inhalation which is highly

hāthena vai kumbhitamārutasy cet prānsya sañcālanamangamānasāt || adhastathordhvam yaminah sa kumbho nāmnā ślvoktah kila Jīvacālakah || 39 ||

Apta Pramana आप्त प्रमाण

Hathatatvakaumudi

(Chapter 10, Verse 37)

Jivacala Kumbhaka Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 39)

Tri-meru

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 44-45)

bahyantaravisaye sancarajñanato vá mandam | mäträsamkhyä śväsapramitisamayāvadhāranatah || 44 || manugananairva kramasah pravardhate yatra vai kumbhah | ayamekamerurukto Yogarahasyam mahesena || 45 ||

द्धन विभिरुः सिद्धिदायकः ॥ ४६ ॥

pürakenabhivrddhena dvimerumeruohanat | recakenapi vrddhena trimeruh siddhidayakah || 46 ||

Apta Pramana आप्त प्रमाण

Hathatatvakaumudi

(Chapter 10, Verse 46)

tāmrapātraghatikonmitākālam tīrthadaršitapathena kumbhakam || meruKumbhakaśubhasadhaka eşo bandha evam ghațikāpadapûrvaḥ || 47 ||

When Kumbhaka increases slowly with the knowledge of internal and external movement of prana or determining the number of matras or time of respiration, kumbaha is increased gradually by 14 matras. This is known as Ekameru according to Mahesa, which is a secret in Yoga.

With the increase of Puraka, it becomes Dvimeru. Similarly, with the increase of Recaka It is Trimeru. When Meru is practised progressively in this manner, it leads to success.

As directed by the Guru, one practises Kumbhaka by measuring the time of a hourglass made up of copper. This is called Ghatibandha Kumbhaka, which Is used by the practitioner of Meru Kumbhaka.

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 11)

trivarsaih śivatâm yāti bhūtendriyajayānvitah | animādigunairyukto jarayā rahito bhavet || khecaryam gatidam prāha krpāluh parameśvarah | iti | 11 ||

किञ्च प्राणजयोपायः तव वक्ष्यामि सुव्रते बःयात् प्राणं समारोप्य परयित्वोदरे स्थितम् ॥ १३ च्ये च नासाये पादाब्राष्ट्रप्तुं च यतनतः धारयन मनसा प्राण सन्ध्याकालेषु वा सदा ॥ १४ सर्वरोगविनिर्मुक्तो जीवेद्योगी गतक्लमः नासाग्रधारण गागि वायोविजयकारणम् ॥ १५ ॥

kiñca prânajayopāyah tava vaksyāmi suvrate | bahyat pranam samaropya pürayitvodare sthitam || 13 || nabhimadhye ca nasagre padángușțhe ca yatanatah | dhārayan manasā prāņam sandhyākālesu vā sadā || 14 || sarvarogavinirmukto jīvedyogī gataklamah |

After three years, one attains Siva-hood; having controlled all the senses, accomplishing Siddhis like anima, etc., one overcomes symptoms of old age. It is the means leading to Khecari, as narrated by Paramesvara, the Benevolent.

O Suvrate! Moreover, I will narrate the technique of controlling prana. Draw the external air in and fill the cavity and hold it at the navel, tip of the nose and big toes with care.

One should hold the prana with attention in the morning and evening or all of the time. O Gargi! By holding (of prana) at the tip of the nose, one can control prana.

Pranayama to Reap all Auspicious

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 17)

Superior practice of Pranayama Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 18)

Get rid off fatigue, burning sensation, abdominal disorders and more

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 19)

Pranayama to fill oneself with nectar

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 20)

यां वायमानीय जिद्वामुलं निरोधयेत यः पिबंदमत विद्वान सकल भद्रमश्रते ॥ १७ ॥ इति jihväyam vayumaniya jihvámülam nirodhayet

yah pibedamrtam vidvan sakalam bhadramasnute || 17 || itl

राजदन्तयुगुलान्तमस्पृशन् सन्निधाय रसनां तदन्तिके काकचञ्चपुटमारुत पिबेतू प्राणसंयमनमेतदत्तमम् ॥ १८ ।

rajadantayugulantamasprsan sannidhaya rasanam tadantike | kākacańcupuțamărutam pibet prānasamyamametaduttamam ||18 |

द्विकचञ्चसमीरणं शनिर धयतः सम्परिकृष्य सन्ततम् अरोदरामय-ज्वरगुल्माः प्रशम प्रयान्ति च ॥ १९

dvikacañcusamīraņam sanair dhayatah samparikrsya santatam || śramadāhagarodarāmaya-jvaragulmāh praśamam prayānti ca || 19 ||

ह्यां कृत्वाऽनाकुलस्तालुमुले दन्तैर्दन्तान् गाढमापीडयित्वा मन्द्रं मन्द्रं यः पिबेद गन्धवाद्वं सौधैः पुरैः साकमन्तः स्नवद्भिः ॥ २०

jihväm krtvä näkulastālumüle dantairdantân gādhamāpīdayitvā | mandam mandam yah pibed gandhavaham saudhaih pûraih säkamantah sravadbhih ||20 |

One should bring the prana at the tongue and hold it at its root. Sucking the ambrosia in this manner, a wise reaps all that is auspicious.

Without touching the front teeth and placing the tongue near them, one should draw the air in by making the lips like the beak of a crow. This is a superior practice of Pranayama.

Continuously suck the air slowly through the mouth making it like the beak of a crow. This practice rids one of fatigue, burning sensation, abdominal disorders, fever and spleen diseases.

Take the tongue comfortably at the root of the tongue. Press the teeth closely with each other and gently suck the air. Thus the flow (of nectar) fills one internally.

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 21)

Three Years of practice to know past and future

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 22)

मेमसिरन्तरोगैरशेषैः पापापेतो मच्यते साधकेन्द्रः अष्टादेकाद्विस्रसां मृत्युदर्ती जिल्वा भूमी दीर्घकालं स जीवेत् ॥ २१

śadbhirmāsairantarogairašesaih pāpāpeto mucyate sādhakendrah | astādekādvisrasām mrtyudūtīm jitvā bhūmau dīrghakālam sa jīvet || 21 ||

visam na dehe kramate tadiye daste'pi ghorairapai pannagendraih || 22 |

In six months, all the diseases are removed, entire sin is removed and the great sadhaka with eight months practice, overcomes premature death and lives long on the Earth.

With three years of practice, one knows the past and future. His hair remains black, he is not affected by poison when bitten by the deadliest of the serpents.

Even kalakuta (the deadliest of the poisons) would have any effect on him

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 23)

न कलिमीः स्थावरजण्गमैवो विषैः किमन्यरपि कालकतैः गुणाष्टकं कालवशाद्रपेत्य महीतले क्रीडति भैरवो वा ॥ २३

विषं न देहे क्रमते तदीये दृष्टेऽपि घोरैरपै पन्नगेन्द्रः ॥ २२

varsatrayabhyasavasadatītam-anāgatam vettyalinilakeśah |

वर्षत्रयाभ्यासवशादतीतम्-अनागतं वेत्त्यलिनीलकेशः

na krtrimaih sthavarajangamairva vişaih kimanyairapi kālakūtaih | gunāstakam kālavašādapetya mahītaie krīdati bhairavo vā || 23 ||

Overcoming the severe death in this Universe

Apta Pramana आप्त प्रमाण Hathatatvakaumudi (Chapter 12, Verse 24)

यामुण्डाधारदण्डान्तरविवरगताहारनीहारगोरी ग्डे प्रलयमपयने स्याद घने मत्यक्रत्याः ॥ इति

No artificial, (poison from) animate or inanimate (source) or even kalakuta (the deadliest of the poisons) would have any effect on him. He transcends eightfold prakrti in due course of time. Being Bhairava (Siva) he roams on the Earth.

In the center of the spine which supports the head lies the cavity where the white ambrosia secrets from the moon lying in the lotus of thousand petals with a murmuring sound.

One who holds the bird (prana) at the cavity of the nadi named Vajra would overcome the severe death in this Universe.

One should slowly fill the (chest) cavity with air drawn through the left nostril in an unperturbed manner, with controlled senses and an unflinching mind and with full diligence while focusing the mind at the centre of the eyebrows.

शीताण्शुमार्गण शनैः समीरम्-आपरयेत सोदरमादरेण विकारमान्नाभिरपेततन्द्रः कालायिमुलापितचित्तवृत्तिः ॥ १५

vişam na dehe kramate tadiye daşte'pi ghorairapai pannagendraih || 22 |

varsatrayabhyasavasadatitam-anagatam vettyalinilakesah |

śltānśumārgena śanaih samīram-apūrayet sodaramādarena vikāramātrābhirapetatandrah kālāgnimūlāpitacittavrttilo || 15 |

Sodaram means in the thoracic cavity; one should Inhale and hold with ease. Vikaras stand for the senses. Their objects are sabda, sparsa, rupa, gandha, and rasa tanmatras.

Devoid of drowsiness' means attentively or giving up desires. ' At the root of kalagni' means at the center of the eyebrows, wherein one would direct the mind.

Utkarsa Pranayama Description । आपूडरयत् कुम्भयत् । आदरेण अनुद्रियोन सादम् उदरवात्तामाति भावः तेषा मालाः शब्दस्पर्शन्धरस्तुमन्तरस्तन्मालास्तास अपततन्द्रः सावधानसं त्यक्तस्पृहः यमुले भ्रवोरन्तरे आरोपितचित्तवृत्तिः ॥ १६

sodarm udaravarttimiti bhāvah | apūurayet kumbhayet | ādarena anudvignena | vikārā indriyāni | tesām mātrāh sabdasparśarūpagandharastanmātrāstāsu | apetatandrah sāvadhānas tyaktasprhah | kälägnimüle bhruvorantare āropitacittavrttih || 16 |

Utkarsa Pranayama

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch.35.15

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch.35.16

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch.35.17

Why should Practice Pranayama Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch.35.24

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch.35.31

Balancing your Nostrils through Pranayama

पुवमभ्यसस्तस्तस्य ततो वायुजयो भवतु ॥ १७

utkarsäkhyamuttamapränäyämamuktvä tadante evamabhyasastastasya tato vayujayo bhavet || 17 ||

tāvadvīdadhīta budhah prāņāyāmam samāhito vidhivat | yāvat sambhavati bhuvi prāņāyāmasya siddhim bhūrgunah śreșthah || 24 |

siddhāpānādajagranthim bhitvordhvam saryanto'gninā munestadā prāņayujā hrdyāste nāhatadhvanih | 31 ||

टे मरूदाति तेन वायं विरेचयेत शन्यन परयवर्थ कम्भकम् ॥ ४१ या नाड्या कुर्यादन्य पुनः पुनः ब्रह्मोक्ता गदिता चेय रुद्रयाऽत्व निगद्यते ॥ ४२

yasmin puțe marudvăti tena vâyum virecayet putena vāyušūnyena pūrayedatha Kumbhakam || 41 | recayedanyaya nāḍyā kuryādanyam punah punah brahmoktā gaditā ceyam rudrayā'tra nigadyate || 42 |

After narrating the superior Pranayama, called Utkarsa, at the end, a diligent practitioner attains success in controlling prana.

A wise should undertake prescribed techniques

of Pranayama with full concentration, till one

attains success in Pranayama leading to

Translation

When control of apana moves the agni along with prana piercing through ajagranthi, then the muni being attached to prana, hears the Anahatadvani in the heart.

One should exhale through the nostril through which one finds dominance of air flow. One should gently inhale through the nostril through which the air is not dominantly flowing and then retain (Kumbhaka) followed by exhalation through the opposite nostril. Thus, repeat this through alternate nostrils again and again. This is propagated by bhrama. The one narrated by Rudra is being narrated.

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch35.43

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch40.1

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch40.2

ldaya pürayedváyum kumbhitvá ca yathâkramam | tato virecayet pascat vidadhyadevamanyatha || nädišuddhiriyam raudrī proktā'nye prāhuranyathā || 43 ||

अथ प्राणादिदशवायुजयप्रकाशेषायः-नाड्याकृष्य समीरणन्द्रभिधया गाढं प्रपर्यादरं त्वा घ्राणपुरस्तु वामचरणागुष्ठे च नाभी चिरम ॥ गलया प्रपूर्य पवन सम्यक् पुनदेक्षिणांगृष्ठ प्राणपुरोधन नाभिविषय प्राग्वतु क्रियाध्यानवान् ॥

pranadidasavayujayaprakasepayahnādyākrsya samīraņendvabhidhayā gādham prapūryodaram dhrtvā ghrārnapurastu vāmacaranāmgusţhe ca nābhau ciram || evam pimgalaya prapürya pavanarı samyak punardakşınarıguşthe pranapuro'nu nábhivişaya prägvat kriyadhyanaván ||

váyum putābhyāmatha dhārayecciram prapūritam Yogivaro'nurec sayet | pränānilah syaditi śaśvadabhyāsato jitah pūrakakumbharecakaih || 2 ||

Inhale air through ida (left nostril), hold and then exhale. And then practice in reverse order (through opposite nostril) as prescribed. This nadisuddhi is called Raudri which is called differently by others.

Here follows the technique of gaining control over the ten vayus like prana etc .-Draw the air through the left (indu) nostril, fill up the cavity fully, hold the prana at the left big toe and the navel for a long time. In the same manner a devoted practitioner should fill up the air through pingala (right nostril) properly and again hold the prana at the right big toe and navel as before.

Inhale through both the nostrils, retain the inhaled air for a long time and exhale. A continued practice brings control over prana through puraka, kumbhaka and recaka.

näsährdgalatälucillisirasihästhäpya yogi jayed ûrdvâkarsanaYogato muhuramum väyum samanam dhiya|| mürdhnah pädatalam ca yâvadasakrdyatânuyâtakriya yāto recakapūrakumbhaviṣayaih śīghram vašī Yogavit || 7 ||

• tatha coktam kumbhakapaddhatau -
• samam rasanam nayanam karmasya parikirtitam |
• nābhau pūrya samīram ceddehe vyāpya vidhāritah|| 8 ||

kumbhite jvalanam dhyayet samanasya tu kumbhakah | rádhate prajvalan svidyet romanküpesu yojayet || 9 ||

Raising up samana and holding it at nose, heart, throat, palate, eyebrows and head, a Yogi controls it with one pointedness. This technique should be repeated from head to toes through Rechaka, Kumbhaka, and Puraka. Thus one soon gains control on it.

Its function is said to be proper distribution of rasa (plasma). The vayu should be filled up at the navel and held in the entire body.

When the vayu is heald with concentration on fire, it is Samana Kumbhaka. When it catches heat, it becomes intensified and causes perspiration through the pores.

Control over Samanavavu

Apta Pramona आप्त प्रमाण

Hathatatvakaumudi Ch40.7

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch40.8

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch40.9

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch40.10

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch40.11

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch40.12

vyano vyapi vyanayanastvagindriyaniketanah| pürayitvántará samyak hrjjagadvyāptiyogatah|| sarvāńgamākuncanena kumbhite sūksmacintanāt || 10 ||

na śastraih chidyate napah kiedayantyapi visakramah|| śltosnayostvathāsango roganāśaśca jāyate|| 99 ||

näsäbhyam karşayedvayum balat hrtsthänamänayet | utkrsyotkrsya hrtsthänät kanthe tälau bhruvo'ntare || mürdhnäntam ced gatayatah krttisresthäkhyakumbhakah [[12 ]]

Apta Pramana आप्त प्रमाण Hathatatvakaumudi Ch40.13

kānvitenāšugam karsan kurvantūccataram svanam | dharayeccedudanasya prahūtih kumbhakah smrtah || 13 ||

The vyana pervades all over the body in the skin. One should withdraw vyana from all over the body followed by drawing it in fully and hold it in the region of the heart with full attention.

The benefits of Vyana Kumbhaka have been described in terms of protection from weapons, water, polsons, Immunity, from cold and heat and removal of diseases.

One should forcefully draw the air in through the nostrils and take it to the heart. Further, he should hold it at the throat, palate, at the center of the eyebrows and the top of the head by raising it up repeatedly from chest region. This movement to and fro is Krtti shreshtha Kumbhaka.

Sucking the air with one pointedness with a loud sound and holding it, is known as Prahuti-Kumbhaka of Udana

"here is a constant inflow of

prana happening in our bodies

through the nadis and chakras, but

much of it usually gets dissipated

into the external world. This

dissipation into the external world is

responsible for the feeling of

tiredness, confusion and

Mudra (a Sanskrit word meaning

"seal") refers to the positioning of

the limbs, fingers or even tongue in a

certain way to seal this prana into

our body, a way of aligning to the

cosmic geometry. Mudras are a way

to stimulate the flow of prana shakti

powerlessness that we experience.

(life force energy and Cosmic currency) inside us. Mudras are psycho-physical processes, which help accelerate the effect of an Asana and Pranayama to take us to a higher state of consciousness. By positioning the body in certain ways to block the dissipation of prana and direct it inwards, Mudras create the space for Pratyahara and Dharana, the higher experiences of Yoga, to happen in us.

The Shastras (scriptures that are direct revelations from Sadashiva) reveal the layers of benefits that can result from the integrated practice of

mudras, ranging from health and longevity, to mental focus, awakening the subtle grooves of the brain responsible for higher emotions such as devotion and gratitude, to the ultimate experience of transcending our limiting cognitions we carry as human beings and living and radiating the state, space and shaktis of Sadashiva himself.

It is mentioned again and again in the scriptures that initiation by the Guru holds the "Master Key", that can transform us from human beings into superhuman beings.

butes of Mudras

anena vidhina yogi mandabhāgyopi sidhyati] sarvāsāmeva nādīnām cālanam bindumāraņam || jīvanantu kaşāyasya pātakānām vināšanam | savarogopaśamanam jatharāgnivivardhanam || vapuşa kantimamalam jarāmrtyuvināšanam | vämchitärthaphalam saukhyamindriyananca märananam || etaduktani sarvani yogarüdhasya yoginah | bhvedabhylisatä'vasyam nätra kärya vicarana || 18 ||

In this way (Maha Mudra), even the most unfortunate Yogi might obtain success. By this means all the vessels of the body are roused and stirred into activity; life is increased and its decay is checked, and all sins destroyed. All discases are healed, and the gastric fire is increased. It gives faultless beauty to the body, and destroys decay and death. All fruits of desire and pleasure are obtained, and the senses are conquered. The Yogi fixed in restful awareness acquires all the abovementioned things, through practice. There should be no hesitation in doing so. 18

Research has revealed the health benefits gained by practicing mudras include freedom from disease, hunger, thirst, fainting, fatigue, indigestion, skin diseases, constipation and more. Besides this, mudras directly activate the prana and awaken the inner potential energy (Kundalini shakti) in us manifesting the space, state and shaktis of Sadashiva.

Mudras are a crucial component of the Yogic method for Kundalini Awakening. Kundalini is the ultimate inner potential bio-energy

that is available to each one of us. It is the largest untapped natural resource lying with humanity. When Kundalini energy is awakened with the right knowledge, right context, right understanding, right technique, right process, and above all, through the direct deeksha (initiation) by a living Avatar, it can give us anything we want. Kundalini is Kalpataru, the wish fulfilling tree; it gifts us anything we want, and also the ultimate space of not wanting anything. This is the space where Manifesting Sadashivatva happens.

tasmatsarvaprayatnena prabodhayitumisvarim| brahmarandhramukhe suptām mudrābhyāsam samācāret ||14||

Introducing three Bandhas and two Mudras

Sastra Pramana - शास्त्र प्रमाण Yogacudamanyupanisad 1.43

mahamudra nabhomudra odyanam ca jalandharam | mûlabhandham ca yo vetti sa yogî mukti-bhājanam || 43 ||

Translation

Mulabandha does

qualify for Mukti. 43.

A Yogi who gains knowledge of Mahamudra, Nabhomudra, Uddiyana, Jalandhara and

Placing the left heel on the seat of the genitals, well placing the right foot over the left thigh, in-filling the vital air and fixing the chin on to the chest, constricting the genitals, holding (the vital air) as far as possible in the middle of the mind, he should assume the attitude, ""I am the Brahman"". Thereby will be attained the non-vicarious accomplishment (of the Brahman).

Note: The Brahman referred in Upanishads is Pure Consciousness and Sadashiva is the source of the Pure Consciousness

मनोमध्ये यथाशक्ति धारयित्वा स्वात्मान

vâmapâdapârşni yonisthâne niyojya dakşinacaranam vâmoruparî samsthāpya vāyumāpūrya hrdaye cubukaṃ nidhāya yonimākuñcya manomadhye yathásakti dhārayitvā svātmānam bhāvayet |tenāparokṣasiddhih || 42-3 || svātmāparoksasiddhyupāyamāha- vāmeti | svātmānambrahmāhamasmīti bhāvayet | siddhih bhavati || 42-3 ||

Sastra Pramana - शास्त्र प्रमाण Sandilyopanishad (7, 42-3)

Mudras as a way to Awaken the Kundalini

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita-IV.14

tasmātsarvaprayatnena prabodhayitumīśvarīm] brahmarandhramukhe suptām mudrābhyāsaṃ samācāret | 14| Translation

Therefore, in order that the Goddess, who is asleep in the mouth of the Brahmarandhra (the innermost hollow of Sushumna) be awakened, the mudras should be practiced with the greatest care.

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita-IV.15

मन्द्रा महावन्धी महावेधश्च खेचरी या मलबंधा विपरातका

mahāmudrā mahābandho mahāvedhaśca khecarī | jālandharo mūlabaṃdho biparītakrtistathā | uddānam caiva vajroņī dašame śakticālanam | ldam hi mudrädasakam mudränämuttamottamam | 15]

Out of the many Mudras, the following ten are the best:

Become a siddha through any one of the 10 mudras

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita-IV.58

etattumudrādašakam na bhūtaṃ na bhavišayati | ekaikabhyäsane siddhih siddho bhavati nänyatha | 58 |

These are the ten Mudras whose equal there never was nor ever shall be; through the practice of any one of them, a person becomes a Siddha and obtains success.

The Yogin who knows the Mahâ-mudrâ, Nabho-mudrå, Uddîyâna[-bandha], Jalandhara[-bandha], and Mûla-bandha partakes of liberation. (1.57)

The essential Mudras and Bandhas for Yogis

Apta Pramana - आप्त प्रमाण Goraksh Paddhati 1.57

mahāmudrām nabhomudrām uddīyānam jalamdharam] mülabandhañca yo vetti sa yogî muktibhajanah | 57 |

Apta Pramana - आप्त प्रमाण Hathapradīpikā of svātmārāma (Chapter 5, Verse 5)

tasmāt sarvaprayatnena prabohdayitum - iśvarīm II brhamadvaramukhe suptam mudräbhyäsena bodhayet II 5 II

One should put all the efforts in practicing the mudras to awaken iśvarī (kundali), which lies dormant at the entrance of brahma-dvāra. 5

Part 6: THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga_ Evolution of the New Species - 1008+ Pramanas from the Source_English_part_6.md

Apta Pramana - आप्त प्रमाण HathaYogaPradipika III.5

Tasmatsarvaprayatnena prabodhayitumisvarim |Brahmadvāramukhe suptām mudrābhyāsam samācharet || 5 ||

In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dwara (the great door), mudras should be practised well.

Power of Mudras explained by

Apta Pramana - आप्त प्रमाण HathaYogaPradipika III.10

Sadashiva (Eight Shaktis)

atha mahāmudrā mahāmudrā nabhomudrā uddīyānam jālandharam II mülabandham ca yo vetti sa yogî siddhibhājanam II 11 II

Apta Pramana - आप्त प्रमाण HathaYogaPradipika III.8

Ádināthoditam divyamashtalšvaryapradāyakam Vallabham sarvasiddhānām duriabham marutāmapi II 8 II

A yogi, who is well versed with the practices of Mahâmudrã, Nabhomudra, Uddiyana, Jalandhara and Mülabandha, becomes eligible for the success (siddhis) in yoga 11.

They have been explained by Adi Natha (Siva) and give eight kinds of divine wealth. They are loved by all the Siddhas and are hard to attain even by the marutas.Note: The eight Alswaryas are: Anima becoming small like an atom.Mahima becoming great, like akas, by drawing in atoms of PrakritiGarima light things, like cotton becoming very heavy like mountainPrapti coming within easy reach of everything; as touching the moon with the little finger, while standing on the earthPrakâmya nonresistance to the desires, as entering the earth like waterisata mastery over matter and objects made of itVasitwa controlling the animate and inanimate objects

Asking Yogi to Keep these Mudras Secret

Apta Pramana - आप्त प्रमाण HathaYogaPradipika III.9

Ghopaniyam prayatnena yatha ratnakarandakamKasyachinnaiva vaktavyam kulastrīsuratam yathā

These mudras should be kept secret by every means, as one keeps one's box of Jewellery, and should, on no account be told to any one, just as husband and wife keep their dealings secret.

The cleansing (with the Pranayama) of the heaps of impurities (in the Nadis), the bringing about of the union between the Moon and the Sun, the complete drying up of the Rasas (Vata, Pitta and Kapha), is known as the Maha-mudra. With the chin laid on the chest, pressing the abyss of the genitals with the left foot, holding with the two hands the outstretched right leg, filling with breath the pair of bellies and holding it up, one should slowly expel it. This indeed is said to be the sin-destroying Maha-mudra for men.

sodhanam malajālānām ghaṭanaṃ candrasūryayoh || 91 || rasänäm sosanam samyan mahamudrabhidhiyate || 92 || vaksonyastahanurnipidya susiram yonesca vamanghrinā hasyabhyamanudharayan pravitatam pādam tathā daksinam | apûrya śvasanena kukşiyugalam badhvá śanai recayedesā pätakanāšinī nanu mahāmudrā nroām procyate || 93 ||

Sastra Pramana - शास्त्र प्रमाण Dhyana-bindu Upanisad (91-93)

Translation

Press the perineum with the left heel, extend the right leg and hold it with both the hands, inhale the air and apply jalandhara bandha and retain the air in the upper region. 37

Kundali śakti becomes straight, just as a snake hit by a stick, becomes straight. 38

Sastra Pramana - शास्त्रत प्रमाण Hatharatnavall Ch.II.37-42

This brings about the cessation of the functioning of the two nadis. (ida and pingala). 39

For such a person, there is nothing like recommended or prohibited food. All that is tasteless becomes tasty. Even deadliest polson is digested like milk. 40

All the allments like consumption, skin disease, constipation, glandular enlargement, indigestion and many others are cured by the practice of Mahamudra. 41

Mahâmudra removes old age and fear from death. Therefore, it should be carefully guarded and should not be imparted to all and sundry.

pādamūlena vāmena yonim sampīdya daksiņam II pādam prasāritam krtvā karābhyām pūrayenmukham II kanthe bandham samaropya pürayedvayumûrdhvatah || 37 || yatha dandahatah sarpo dandakārah prajāyate il rjvībhūtā tathā šaktih kundalī sahajā bhavet II 38 II tatha sā maranāvasthā jāyate dvipuțīsthită II 39 II na hi pathyamapathyam vå rasäh sarve ´pi nīrasāh ll api bhuktam vişam ghoram pîyûşamiva jîryate li 40 ll ksayakusthagudavartagulmajirnapurogamah II dosāh sarve ksayam yānti mahāmudrām tu yo bhyaset II 41 II kathiteyam mahāmudrā jarāmrtyuvināšinī II gopanîya prayatnena na deya yasya kasyacit II 42 II

The Vital Air

Sastra Pramana - शास्त्र प्रमाण Sandilyopanishad (7, 42-2)

vâmapādamūlena yonim sampīdya daksinapādam prasārya tam karābhyām dhrtvā nāsābhyām vāyumāpūrya kanthabandham samäropyordhvato vāyum dhārayet | tena sarvakleśahānih | tatah pīyūsamiva vişam jīryate | ksayagulmagudāvartajīrnatvagādidosā naśyanti | esa prānajavopāyah sarvamrtyūpaghātakah || 42-2 ||

Pressing the genitals with the left heel, stretchingthe right leg and holding it by both hands, in-filling thevital air through the nostrils, having brought about theKantha-bandha (constriction of the throat), (the Yogin)should hold the vital air (in. Kumbhaka) from above. By doing so, all troubles vanish. Thereafter, polsonwill be easily assimilated as nectar. Consumption, dyspepsia, constipation, affections of the skin and otherallments perish. This is the means to be employed forconquering the vital air and for the destruction of allforms of death.

Success in Yoga through Mahamudra

Sastra Pramāņa - शास्त्र प्रमाण Shiva Samhita(BA)-IV.16-17

My dearest, I shall now describe to you the Mahamudra, from whose knowledge the ancient sages Kapila and others obtained success in Yoga. 16. In accordance with the instructions of the Guru, press gently the perineum with the heel of the left foot. Stretching the right foot out, hold it fast by the two hands. Having closed the nine gates (of the body), place the chin on the chest. Then concentrate the vibrations of the mind and inspire air and retain it by kumbhaka (so long as one can comfortably keep it)

mahāmudrām pravaksyāmi tantre'sminmama vailbhe | yām prāpya siddhāh siddhim ca kapilādyāh purāgatāh || 16 || apasavyena sampīdya pādamūlena sādaram qurupadešato yonim qudamedhrāntarālagām | savyam prasāritam pādam dhrtvā pāniyugena vai | navadvārāni samyamya cibukam hrdayopari || cittam cittapathe dattvä päbhavedväyusädhanam mahāmudrābhavedesā sarvatantresu gopitā || vämängena samabhyasya daksängenäbhyasetpunah prānāyāmam samam krtvā yogī niyatamānasah || 17 ||

My dearest, I shall now describe to you the Mahamudra, from whose knowledge the ancient sages Kapila and others obtained success in Yoga. 16. In accordance with the instructions of the Guru, press gently the perineum with the heel of the left foot. Stretching the right foot out, hold it fast by the two hands. Having closed the nine gates (of the body), place the chin on the chest. Then concentrate the vibrations of the mind and inspire air and retain it by kumbhaka (so long as one can comfortably keep it). This is the Mahamudra, held secret in all the Tantras. The steady-minded Yogi, having practiced it on the left side should then practice it on the right side; and in all cases must be firm in pranayama the requiation of his breath.17

On Maha Mudra Effect and Benefits

Sastra Pramana - शास्त्रत प्रमाण Shiva Samhita(BA)-IV.18

In this way, even the most unfortunate Yogi might obtain success. By this means all the vessels of the body are roused and stirred into activity; life is increased and its decay is checked, and all sins destroyed. All diseases are healed, and the gastric fire is increased. It gives faultless beauty to the body, and destroys decay and death.

anena vidhina yogî mandabhagyopi sidhyatij sarvasāmeva nādīnām cālanam bindumāranam || jīvanantu kasāvasya pātakānām vināšanam | savarogopaśamanam jatharagnivivardhanam || vapusā kāntimamalām jarāmrtyuvināšanam | vämchitärthaphalam saukhyamindriyanäñca maranam || etaduktăni sarvāni yogārūdhasya Yoginah | bhvedabhyasatā vašyam nātra kāryā vicāranā || 18 ||

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.19

Maha Mudra - granter of all Desires to Practitioner, should be kept Secret

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.20

gopanîya prayatnena mudreyamsurapûjîte | yam tu prāpya bhavāmbhodheh pāram gacchanti Yoginah || 19 ||

mudrā kāmadudhā hyesā sādhakānām mayoditā j guptācāreņa kartavyā na deyā yasya kasyacit || 20 ||

Translation

O ye worshipped of the Gods! know that this mudra is to be kept secret with the greatest care. Obtaining this, the Yogi crosses the ocean of the world.

fixed in meditation acquires all the above-

mentioned things, through practice. There

should be no hesitation in doing so. 18

This Mudra, described by me, grants practitioners their every desire. It should be practiced in secrecy, and ought never to be given to everybody.

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.10

Pādamūlena vāmena yonim sampīdya dakshinām Prasäritam padam krtvā karābhyām dhārayeddrdham

Pressing the Yoni (perineum) with the heel of the left foot, and stretching forth the right foot, its toe should be grasped by the thumb and first finger.

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.11

and there le तदा सा मरनावस्था जायते दि

Kanthe bandham samaropya dhārayedvāyumūrdhvatah Yathā dandahatah sarpo dandākārah prajāyate Rjvibhûtā tathā śaktih kundalī sahasā bhavet Tada sa maranavastha jayate dviputásraya

By stopping the throat (by Jalandhara Bandha) the air is drawn in from the outside and carried down. Just as a snake struck with a stick becomes straight like a stick, in the same way, sakti (susumnå) becomes straight at once. Then the Kundalinî, becoming as it were dead, and, leaving both the Ida and the Pingala, enters the susumnå (the middle passage).

Instruction on breath in Maha Mudra

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.12

Tatah śanaih śanaireva rechayennaiva veghatah Mahämudram cha tenalva vadanti vibudhottamah

It should be expelled then, slowly only and not violently. For this very reason, the best of the wise men call it the Mahâ mudrå. This Mahâ mudra has been propounded by great Masters.

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.13

lyam khalu mahāmudrā mahāsiddhaih pradarsitäMahākleśādayo doshāh kshīyante maranādayah Mahāmudrām cha tenaiva vadanti vibudhottamāh

Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the Mahâ mudrâ.

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.14

Chandrangghe tu samabhyasya süryangghe punarabhyaset Yavattulya bhavetsangkhyä tato mudräm visarjayet

Having practiced with the left nostril, it should be practised with the right one; and, when the number on both sides becomes equal, then the mudra should be discontinued.

Maha Mudra destroys chemicals and poisons

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.15

al

Na hi pathyamapathyam vå rasäh sarveapi nirasäh Api bhuktam visham ghoram piyüshamiva jiryati

There is nothing wholesome or injurious; for the practice of this mudra destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar.

Maha Mudra - destroyer of diseases due to indigestion and more

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.16

Kshayakushthaghudávartaghulmājīrnapuroghamāh Tasya doshāh kshayam yānti mahāmudrām tu yoabhyaset

Consumption, leprosy, prolapsus anii, colic, and the diseases due to indigestion - all these irregularities are removed by the practice of this Mahå mudrå.

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.17

Kathitevam mahāmudrā mahāsiddhikarā nrnām Ghopanîya prayatnena na deya yasya kasyachit

This Maha mudra has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone.

Then (after Mahamudra), having extended the (right) foot, place it on the (left) thigh; contract the perineum, and draw the apana vayu upwards and join it with the samana vayu; bend the prana vayu downwards, and then let the wise Yogi bind them in trinity in the navel (i.e. the prana and the apana should be joined with the Samana in the navel). I have told you now the Mahabandha, which shows the way to emancipation. By this, all the fluids in the vessels of the body of the Yogi are propelled towards the head. This should be practised with great care, alternately with both feet. 21

उभाभ्यां साधयंत्पद्धयामके सुप्रयत्नतः ॥ २१ ॥

atha mahabhandhakathanam | tatah prasāritah pādo vinyasya tamurūpri | gudayonim samakumcya krtvá cápanamürdhvagam | yojayitvā samānena krtvā prāņamadhomukham || bandhayedürdhvagatyartham pränäpänena yah sudhoh | kathito'yam mahabandhah sidhimargapradayakah | nádījālādrasavyūho mūrdhānam yāti Yoginah || ubhābhyām sādhayetpadbhayāmekai suprayatnatah || 21 ||

Sastra Pramana - शास्त्रत्र प्रमाण Shiva Samhita(BA)-IV.21

bhavedabhyāsato vāyuḥ suṣumnāṃ madhyasaṅgataḥ | anena vapusah puştirddadhabandho'sthipamjare || sampürnahradayo yogi bhavatnyetâni Yoginah j bandhenanena yogindraḥ sādhayetsarvamīpsitam || 22 ||

Sastra Pramāņa - शास्त्र प्रमाण Shiva Samhita(BA)-IV.22

Translation

desires. 22

Through this practice, the wind

enters the middle channel of the

Sushumna, the body is invigorated by it, the bones are firmly knitted, the heart of the Yogi becomes full (of

cheerfulness). By this Bandha, the

great Yogi accomplishes all this

O Goddess of the three worlds! when the Yogi, while performing the Mahabandha, causes the union of the prana and apana vayus and filling in the viscera with air drives it slowly towards the nates, it is called Mahavedha. 23. The best of the Yogis having, through the help of the vayu, pierced with this perforator the knot which is in the path of Sushumna, should then pierce the knot of Brahma. 24

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.23-24

atha mahavedakathanam | apānaprāņayoraikyam krtvā tribhuvanesvari | mahāvedhasthito yogī kuksimāpūrya vāyunā [ sphicau samtādayeddhomānvedho'yam kīrtito mayā || 23 || vedhenânena sambidhya väyuna Yogipumgavah | granthim susunnāmārgeņa brahmagraṃthiṃ bhinattyasau || 24 ||

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.25-26

yah karoti sadabhyasam mahavedham sugopitam | vāyusiddhirbhavettasya jarāmaraņanāšinī || 25 || cakramadhye sthitä devāh kampanti vāyutādanāt | kundalyapi mahamaya kailase sa viliyate || 26 ||

"He who practises this Mahavedha with great secrecy, obtains vayu-siddhi (success over the wind). It destroys decay and death. 25.The Gods residing in the chakras tremble owing to the gentle influx and eflux of air in pranayama; the great Goddess, Kunali Maha Maya, is also absorbed in the Mount Kallasa. 26"

Mahamudra and Mahabandha become fruitless without Mahavedha

Sastra Pramāņa - शास्त्र प्रमाण Shiva Samhita(BA)-IV.27

mahāmudrāmahābandhau nisphalau vedhavarjitau | tasmādyogī prayatnena karoti tritayaṃ kramāt || 27 ||

The Mahamudra and Mahabandha become fruitless if they are not followed by Mahavedha; therefore, the Yogi should practise all these three successively with great care.27

He who practises these three daily four times with great care, undoubtedly conqueres death within six months.

etattrayam prayatnena caturvāram karoti yah | şanmasabhyantaram mrtyu jayatyeva na samsayah || 28 ||

Conquer death with three mudras (Mahamudra, Mahabandha,Mahavedha)

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.28

The Mahamudra and Mahabandha become fruitiess if they are not followed by Maha-vedha: therefore, the Yogi should practise all these three successively with great care.27

एतत्त्वयस्य माहात्म्य सिद्धो जानाति नेतरः । यज्ज्ञात्वा साधकाः सर्वे सिद्धि सम्यग्लभन्ति वै ॥ २९ ॥ गोपनीया प्रयत्नन साधिकैः सिद्धिमीप्सभिः । अन्यथा च न सिद्धिः स्यान्मद्राणामेष निश्चयः ॥ ३० ॥

etattrayasya māhātmyam siddho jānāti netaraḥļ yajjñātvā sādhakāḥ sarve siddhim samyaglabhanti vai || 29 || gopaniya prayatnena sadhakaih siddhimipsubhih | anyatha ca na siddhih syanmudranameşa niscayah || 30 ||

Importance of these three mudras (Mahamudra, Mahabandha,Mahavedha) and should keep secret

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.29-30

Putting the head on the ground, let him stretch out his legs upwards, moving them round and round. This is viparit-karana, kept secret in all the Tantras.

atha viparītakaranī mudrā bhūtale svaširodattvā khe nayeccaranadvayam | viparītakrtiscaisā sarvatantresu gopitā || 45 ||

The Yogi who practises it daily for three hours, conquers death, and is not destroyed even in the Pralaya. 46.He who drinks nectar becomes equal to Siddhas; he who practises this Bandha becomes an adept among all creatures, 47.

Benefits of Viparita Karani:

Conquer Death, Drink Nectar, Becomes an adept

Sastra Pramana - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.45

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.46-47

etadyah kurute nityamabhyasam yamamatratah | mrtyum jayati sa yogî pralaye nãpi sīdati || 46 || kuryte'mrtapânam yah siddhânăm samatâmiyat] sa sevyah sarvalokānām bandhamenam karoti yah || 47 ||

Viparita Karani Removes Diseases

Apta Pramana - आप्त प्रमाण Hathapradipika of Svatmarama V.110

ûrdhvanábhir-adhastálur-ürdhvam bhānur-adhah śaśī | karanî viparîtäkhya sarvavyadhi-vinasinî ||110||

The practice, which puts the navel up and palate down, the sun up and moon down, is known as viparita-karani. It removes all diseases."

Adequate diet for practitioner of Viparita Karani

Apta Pramana - आप्त प्रमाण Hathapradipikā of Svātmārāma V.113

āhāro bahulastasya sampādyah sādhakasya tu llanáhāro yadi bhaved agnir-deham dahet kṣaṇāt II 112 II

Translation

gastric fire. 111

Translation

Viparita-Karani is best learnt from the

Guru. Its daily practice stimulates the

An aspirant requires increased quantity of food. If one does not take sufficient food, fire

quickly consumes the body. 112

One the first day, one should remain in the topsy-turvy position for a short time. Every day, one should retain the posture longer increasing the time little by little. 113

Gradual practice of Viparita Karani

Apta Pramana - आप्त प्रमाण Hathapradipikā of Svātmārāma V.114

Gradual practice of Viparita Karani

Apta Pramana - आप्त प्रमाण Hathapradipika of Svatmārāma V.115

adhahśirāścordhvapādah ksanam syāt prathame dine llksanacca kiñcidadhikam abhyasecca dine dine li 113 ll

valiśca palitam caiva şanmāsārddhena naśyati llyamamatram tu yo nityam abhyaset sa tu kälajit II 114 II

Grey hair and wrinkles disappear in six months with the practice. By practising three hours each day one overcomes premature death. 114

Having assumed the (Siddhasana) posture with his genitals between the pair of heels, regulating the orifices of the ears, eyes and nostrils with his fingers, filling the vital air through his mouth and holding it in the chest, along with the Apana lead thither by frequent effort (and with the three kinds of Bandhas), one should fix the mind by Dharana in the (Turya, Turyatita or Sahasrara of the) crest. By so doing the Yogin with his mind intent on that (Supreme Tattva) attains equality with that Supreme Tattva (the Turyatita). When the vital air has reached the (Avyakrta) ether (of the heart), a great sound is produced, as of bells and other musical instruments. That is known as the accomplishment of the Nada.

evam samadhih kena sidhyatîtyatraha- sambaddhveti | yogi samyak siddhāsanam baddhvā madhye medhram tadadhordhvamanghriyugalam ca baddhvetyarthah | sanmukhimudraya vaktrena vayumapûrya bandhatrayapûrvakam mûrdhni sahasrāre turyātīte vā mano dhārayet | evam dhāranā vogīšvaro višesatattvasamatām avasistatattvaturyatTtabhava yatītyarthah || 114 || sanmukhimudrabhyasasiddhih nadabhivyaktirityaha- gaganamiti | hrdayacchinnävyäkrtagaganam || 115 ||

badhnan karabhyam śrotradikaranâni yathātatham I yuñjanasya yathoktena vartmana svavaśam manah || 116 ||

Sāstra Pramāņa -यास्त्र प्रमाण Yoga-Cudamany-Upanishad (114-115)

Sāstra Pramāna -

सास्त्र प्रमाण

Tri-shikh !-

brahmanopanishad 116

Having bound the ears and the other organs with his hands, according to the circumstances of the case, by him who brings his mind under his own control by adopting the prescribed methods, the Prana will, in virtue of the control over the mind become firmly established under his control by all means.

Having assumed the Svastika posture and brought the mind well under control, forcing upwards the Apana little by little, (all the while) muttering the Pranava, (the Yogin) should hold the ear and other Karana-s (senses) with his hands, O sage' closing the senses of the two ears with his thumbs, the two eye with the fore-fingers, and the two nostrils with the other fingers, and retain (the forced up Apana) in the head, till the manifestation of Bliss; by this act also, O great sage! Prana (air) enters the crevice of the Brahman (Brahma-randhra).

O sinless one! When air enters the Brahmarandhra, Nada (sound) is also produced (there), resembling at first the sound of a conch-blast and like the thunder-clasp in the middle; and, when the air has reached the middle of the head, like the roaring of a mountain-cataract.

svastikāsanamāsthāya samāhitamanāstathā || 32 || apānamūrdhvamutthāpya praņavena śanaih śanaih | hastābhyām dhārayet samyak karanādikaranāni ca || 33 || ańgusthābhyām mune śrotre tarjanībhyām tu caksusī nāsāputāvasthānyābhyām pracchādya karaņāni vai || 34 ||

Sastra Pramana - शास्त्र प्रमाण Darshana Upanishad (6, 32-35)

Thereafter, O great wise one! The Atman, mightily pleased, will actually appear in front of thee. Then there will be the ripeness of the knowledge of the Atman from Yoga and the disowning (by the Yogin) of worldly existence.

anandavirbhavo yavat tövanmürdhani dharayet | pronah prayotyanenaiva brahmarandhram mahomune || 35 || brahmarandhram gate võyau nödaścotpadyate'nagha | sankhadhvaninibhascadau madhye meghadhvaniryatha || 36 | |siromadhyagate voyau giriprasravanam yatha | paścát prito mahāprojna sāksādātmonmukho bhavet || 37 || punastajjñonanispattiryogat samsöranihnutib | daksinottaragulphena sīvinīm pīdayet sthirom || 38 ||

Let him close the ears with his thumbs, the eyes with index fingers, the nostrils with the middle fingers, and with the remaining four fingers let him press together the upper and lower lips. The Yogi, by having thus firmly confined the air, sees his soul in the shape of light. 22

When one sees, without obstruction, this light for even a moment, becoming free from sin, he reaches the highest end. 23

The Yogi, free from sin, and practicing this continually, forgets his physical, subtle and causal bodies, and becomes one with that soul. 24

Sastra Pramana - रास्त प्रमाण Shiva Samhita(BA)-V.22-26

म्हाभ्यामुभे श्रोत्ने तर्जनीभ्यां द्विलोचने नासारन्द्र च मध्याभ्यामनामाभ्यां मुख्य हृढम् ॥ निरुध्य मारुत योगी यदैव करुते भराम । तदा लक्षणमात्मानं ज्योतिरूप स पश्यति त्तेजो दृश्यते येन क्षणमाले निराकलम् । वेपापविनिमेक्तः सं याति परमा गतिम ॥ २३ ॥ न्तरकताभ्यासाद्योगी विगतकलमषः । न्नः स्वयं गतः ॥ २४ ॥ गप्ताचारण मानवः ।

He who practices this in secrecy, is absorbed In the Brahman", though he had been engaged in sinful works. 25

This should be kept secret; it at once produces conviction; it gives nirvana to mankind. This is my most beloved Yoga. From practicing this gradually, the Yogi begins to hear the mystic sounds (nadas). 26

Note: The Brahman referred in Upanishads is Pure Consciousness and Sadashiva is the source of the Pure Consciousness.

"amgusthabhyamubhe śrotre tarjanibhyam dvilocane | nasárandhre ca madhyabhyamanamabhyam mukham drdham || nirudhya märutam yogî yadaiva kurute bhršam | tadá lakşaṇamātmānaṃ jyotirūpaṃ sa paśyatl || 22 || tattejo dršyate yena kṣaṇamātraṃ nirākulam | sarvapäpavinirmukttah sa yāti paramām gatim ||23 || nirantarakrtäbhyasadyogi vigatakalmaşah | sarvadehādi vismrtya tadabhinnah svayam gatah || 24 || yah karoti sadābhyāsam guptācāreņa mānavah | sa vai brahmavilinah syātpāpakarmarato yadi || 25 || gopanîyah prayatnena sadyah pratyayakarakah | niravanadāyako loke yogoyam mama valibhah || nādah samjāyate tasya kramenābhyāsatasca vai ||26 ||

lakşye'ntarbahyayam drsţau nimeşonmeşavarjitâyâṃ ca iyam śāmbhavī mudrā bhavati | sarvatantresu gopyā mahāvidyā bhavati | tajjñänena samsaranivrttib | tatpûjanam moksaphaladam || 5 ||

With internal introspection and with the eyes opening out, but devoid of the acts of opening and closing of the eyelids, this Shambhavi-mudra is assumed. This Maha-vidya (Great lore) is, of all the Tantras, what is worthy of being kept a profound secret. With the knowledge (proficiency) of this is attained freedom from the state of worldly existence. (By the Yogin becoming a votary of this), its worship bestows the fruit of liberation.

Sastra Pramana - शास्त्र प्रमाण Mandala-brahmanopanishad (3, 5)

Sastra Pramana - शास्त्र प्रमाण Hathapradipika of Svātmārāma VII.36

antarlaksyam bahir-drşţir-nimeşonmeşa-varjită | eșa să sâmbhavi-mudră sarvatantreșu gopită ||36||

Fixing the mind on an internal object while keeping the eyes open without blinking, is known as sambhavi mudra, which is a secret preserved in all the tantras. 36.

antarlakşavilinacittapavano yogi yadā varttate drstyå niscalatărayā bahiradhah paśyannapaśyannapi mudreyam khalu sambhavi bhavti sã yuşmatprasädät guroh śūnyaśūnyavivarjitam sphurati yattatvam padam śāmbhavam |27|

Sastra Pramana - शास्त्र प्रमाण Hathatatvakaumudī (XLIX, 27)

When the yogi is in a state where both citta

and prana are merged in the internal object

ones by the grace of the guru, who bestows

upon the state of sambhavi, transcending

both śunya and aśûnya.

of concentration and the gaze is directed outwards but remains steady, seeing yet not seeing, that indeed is sambhavi mudra, which is received only by the fortunate

Translation

Apta Pramana - आप्त प्रमाण Hathapradipika of Svätmäräma V.119

bindur mālam śarīrānām śarīrena pratisthitah II dhārayante śarīre ca apādatala - mastakam II 119 II

Bindu, which is located in the body and which supports the whole body from head to feet, is the key to bodily existence. 119

Downward flow of the bindu leads to decay of the body, while it's preservation leads to life and creates pleasant smell in the body. So long bindu is retained in the body, there is no fear from death. 121

One should effortfully blow into the urethra slowly to clear the passage for the flow of air and by appropriate contraction and manipulation of the pelvic organs, raises the secretions. 118

Apta Pramana - आप्त प्रमाण Hathapradīpikā of Svātmārāma V.121

Raise and Preserve the Secretions

Apta Pramana - आप्त प्रमाण Hathapradipika of Svātmārāma V.118

"maranam bindupatea jivitam bindu- dharanat II

sugandho Yogino dehe jäyate bindu- dhāraņāt II

yavad-binduh sthiro dehe tävat kälabhayam kutah II 121 II"

mehanena śanaih samyag ûrdhvam kuñcanam abhyaset II yantnatah śaranâlena phūtkāraṃ vajrakandare II sanaih śanaih prakurvīta vāyuscañcārakāraņāt li118 ll

पातेअ जिवित बिन्द- धारणात ॥

Translation

elephant of death.

The wise Yogi, sitting in vajrasana posture, in a place free from all disturbance, should firmly fix his gaze on the spot in the middle of the two eyebrows; and reversing the tongue backwards, fix it in the hollow under the epi-glottis, placing it with great care on the mouth of the well of nectar, (i.e. closing up the air passage). This mudra, described by me at the request of my devotees, is the Khechari-mudra.

O. my beloved! Know this to be the

source of all success, always

practising it let him drink the ambrosia daily. By this he obtains

vigraha-siddhi (power over the

microcosm), even as a lion over the

षा खेचरी प्रोक्ता भक्तानामनरोधतः ॥ ३१ ॥

atha khecarimudrakathanam | bhruvorantargatam drstim vidhaya sudrdham sudhīb | upavišyāsane vajre nānopadravavarjitah || lambikordhva sthite garte rasanam viparītagām | samyojayetprayatnena sudhākūpe vicakşaņ | mudreșa khecarī proktā bhaktānāmanurodhataḥ || 31 ||

siddhonam jananî hyeşä mama prânâdhikapriyaj nirantarakrtībhyāsātpīyūsam pratyaham pibet || tena vigrahasiddhih syanmrtyumätangakesarī || 32 ||

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.31

Drink ambrosia and Obtain Vigraha-siddhi with Khechari Mudra

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.32

।ः पवित्रो वा सर्ववस्थां गतोऽपिवा तिनापि क्षणाचे मन्यते हि सः ॥ ३५ ॥ मदा यो वैत्ति खेचरीमिमाम । सा प्राणसहर्शी मदा यस्मिन्कस्मिन्न द्वायत

Translation

family. 34.

Whether pure or impure, in whatever condition one may be, if success be obtained n Khechari,

he becomes pure. There is no doubt of it. 33.

He who practises it even for a moment crosses

the great ocean of sins, and having enjoyed the pleasures of a Deva-world is born into a noble

He who practises this Khechari-Mudra calmly and without laziness counts as seconds the

He knows this Khechari-Mudra according to the

Instructions of his Guru, obtains the highest

O, ye adored of Gods! this Mudra, dear as life,

should not be given to everybody; it should be

end, though immersed in great sins. 36.

kept concealed with great care. 37.

period of hundred Brahmas. 35.

apavitrah pavitro vā sarvāvasthām gato'pivā | khecarî yasya śuddha tu sa śuddho natra samśayah || 33 || ksanārdham kurute yastu tīrtvā pāpamahārnavam | divyabhoganprabhuktvå ca satkule sa prajāyate || 34 || mudraisa khecari yastu svasthacitto hyatandritah | śatabrahmagatenāpi kṣaṇārdhaṃ manyate hi sah || 35 || gurupadešato mudrām yo vetti khecarīmimām | naanapaparato dhīman sa yāti paramām gatim || 36 || sā prāņasadršī mudrā yasminkasminna dīyate | pracchadyate prayatnena mudreyam surapûjite || 37 ||

Other Benefits of Khechari Mudra and should be concealed

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.33-37

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.32

Atha khechariKapālakuhare jihvā pravishtā viparitaghaBhruvorantarghatā drshtirmudrā bhavati khecharī ||32||

The Khechari mudra is accomplished by thrusting the tongue into the gullet, by turning It over itself, and keeping the eyesight in the middle of the eyebrows.

How to Accomplish Khechari Mudra

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.33

Chedanachálanadohaih kalâm kramenátha vardhayettävat Sã yãvadbhrûmadhyam sprśati tadā khecharīsiddhih

To accomplish this, the tongue is lengthened by cutting the frænum linguæ, moving, and pulling it. When it can touch the space between the eyebrows, then Khechari can be accomplished.

Description of instrument and type of cut for Khechari Mudra

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.34

Snuhipatranibham sastram sutikshnam snighdhanirmalam Samādāya tatastena romamātram samuchchinet

Taking a sharp, smooth, and clean instrument, of the shape of a cactus leaf, the frænum of the tongue should be cut a little (as much as a hair's thickness), at a time.

Process of herb and time for Khechari Mudra

Then rock salt and yellow myrobalan (both powdered) should be rubbed in. On the 7th day, it should again be cut a hair's breadth.

Six Months process for Khechari Mudra

Apta Pramana - आप्त मनाण Hatha Yoga Pradipika III.36

Evam kramena shanmasam nityam yuktah samacharet Shanmasadrasanamülasirabandhah pranasyati

One should go on doing thus, regularly for six months. At the end of six months, the frænum of the tongue will be completely cut.

Placement of tongue in Khechari Mudra (Vyoma Chakra)

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.37

Kalam parangmukhim krtvä tripathe pariyojayet Sã bhavetkhechari mudra vyomachakram taduchyate

Turning the tongue upwards, it is fixed on the three ways (oesophagus, windpipe and palate). Thus it makes the Khechari mudra, and is called the Vyoma Chakra.

Achievements for the Yogi in one minute of Khechari Mudra

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.38

rasanāmūrdhvaghām krtvā kshanārdhamapi tishthati vishairvimuchyate yogî vyadhimrtyujaradibhih

The Yogi who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc.

Preventive and curative benefits of Khechari Mudra

Apta Pramana - आप्त मनाण Hatha Yoga Pradipika III.39

घो मरनम् तन्द्रा न निद्रा न क्स्हृधा ऋहा न छ मुछेछा भवेत्तस्य यो मुद्राम् वैत्ति खंछ

na rogho maranam tandra na nidra na kshudha trshā na cha mûrchcha bhavettasya yo mudram vetti khecharim

He who knows the Khechari mudrâ is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning.

Liberation from Diseases, Karma and Time by Khechari Mudra

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.40

pīdyate na sa roghena lipyate na cha karmană bādhyate na sa kālena yo mudrām vetti khecharīm

He who knows the Khechari mudra is not troubled by diseases, is not stained with karmas, and is not snare by time.

Mind and tongue reach akasa through Khechari Mudra

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradiplka III.41

chittam charati khe yasmajjihva charati khe ghatâ tenaisha khechari näma mudra siddhairnirüpitä ||41||

The Siddhas have devised this Khechari mudra from the fact that the mind and the tongue reach akâśa by its practice.

Achieving Control of Bindu through Khechari

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.44

khecharyā mudritam yena vivaram lambikordhvatah na tasya ksharate binduh kaminyasleshitasya cha

If the hole behind the palate be stopped with Khechari by turning the tongue upwards, then bindu (seminal fluid) cannot leave its place even if a woman were embraced.

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.45

chalitopi yada binduh samprâpto yonimandalam vrajatyürdhvam hrtah śaktyā nibaddho yonimudrayā

Even though the fluid flows and comes down to the genital organ, still arrested by Yoni Mudra it is taken by force upwards.

Khechari Mudra - Conquering death in Five Days

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.46

How to Accomplish Khechari Mudra

Apta Pramana - आप्त प्रमाण Hatha Yoga Pradipika III.47

Nectar From the Moon to Conquer Death

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-III.72

Yogi Drinking PranaVayu at the root of the palate

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-III.69

urdhvajihvah sthiro bhûtva somapânam karoti yah mäsärdhena na sandeho mrtyum jayati Yogavit

nityam somakalapürnam sariram yasya yoghinah takshakenapi dashtasya visham tasya na sarpati

rasanāmūrdhvagām krtvā yaścandre salilam pibet | māsamātrena yogīndro mrtyum jayati niścitam || 72 ||

rasanam tâlumüle yah sthapayitva vicaksanah | pibetpränânilam tasya yogânâm samksayo bhavet ||69 ||

If the Yogi drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 5 days.

If the Yogi, whose body is full of Somarasa (juice), were bitten by Takshaka (snake), its poison cannot permeate his body.

Pointing the tongue upwards, when the Yogi can drink the nectar flowing from the moon (situated between the two eye-brows), within a month he certainly would conquer death.

When the skilful Yogi, by placing the tongue at the root of the palate, can drink the prana vayu, then there occurs complete dissolution of all Yogas (i.e. he is no longer in need of Yoga).

Neither does the nectar flow into the fire, nor does the vital air leap forwards, when the tongue enters the cavern of the cranium, moving contrariwise (backward). The eye-glance penetrating between the eyebrows is the (posture) Khe-cari-mudra.

He who has mastered the Khe-cari-mudra, for him there is no disease, nor death, no sleep, nor hunger, nor thirst, nor fainting; he who has the Khe-cari-mudra is neither troubled with disease, nor defiled by Karma, nor bound by durations. As, during this (Mudra), the mind moves in Ether, the tongue has moved into Ether, this Mudra which is adored by the adepts, is known by the name of Khe-cari.

na pîyûşam patatyagnau na ca vayuh pradhāvati | kapālakuhare jihvā pravistā viparītagā || 79 || bhrûvorantargatâ drşțirmudră bhavati khecarî l na rogo maranam tasya na nidra na ksudha trsa || 80 || na ca mūrccha bhavettasya yo mudrām vetti khecarīm | pīdyate na ca rogena lipyate na ca karmana || 81 || badhyate na ca kâlena yasya mudrasti khecarî | cittam carati khe yasmājjihvā bhavati khegatā || 82 || tenaisā khecarī nāma mudrā siddhanamaskrtā

Sastra Pramana - रास्त्र प्रमाण Dhyana-bindu Upanisad (79-83)

Sastra Pramana - शास्त्र प्रमाण Dhyana-bindu Upanisad (79-83)

र्क्तप्रकारण मले सर्वे विशाधियत ॥ २८ न्ननिभि शस्त्र सतीक्ष्ण स्विधिनिमेलम समादाय ततस्तन लोममात्र समाच्छनत् ॥ २९ प. ३२६) हिल्वा सुपेन्धवपथ्याभ्यां चणिताभ्यां प्रकर्ष पनः सप्तादन प्राप्त राममात्र समन्दिर्न पव क्रमण थाण्मास नित्यादाक्तः स षाण्मासाद्रसनामुलं सिराबन्धे प्रणश्यति ॥ ३१ ॥ अथ वागीश्वरीधामशिरो वस्लेण वेष्टयेत् । शनुपेरुत्कर्षयेद्योगी कालवेलाविधानवित् ॥ ३२ पनः धाण्मासमालेण नित्यं संघर्षणान्मने भ्रमध्यावधि चाप्येति तिर्यक्कर्णबिलावधि श्च चुबक मूले प्रयाति क्रमचारिता पुनः सवत्सराणा तु तुतायादिव लीलया ॥ ३४ ॥ केशान्तम्ध्वे क्रमति तियेक्शास्त्रावधिम अधिस्तात कण्ठकपान्ते पुनर्वयेलयण तु | ३५ | । समावृत्य तिप्रदेव न संशयः तिर्यक चलितलं याति अधः कण्ठबिलावाधः

Having well drawn up the tongue from the root of the palate, the knower of the Atman should, for seven days, cleanse all impurities in the manner described by his Guru. Having brought a sharp-edged, welloiled and clean instrument resembling the leaf of the milk hedge plant, he should then scrape off the froenum of the tongue, to the extent of the breadth of a hair (with the instrument).

Leaving off every other kind of work, he should treat with the application of the yellow myrobalam and rock-salt well-pulverized together. When seven days have elapsed, he should once again scrape it off, only to the extent of the breadth of a hair. In this manner, by degrees he should practise for six months, applying himself to it always with due care.In the course of six months the fold of skin (froenum) at the base of the tongue will vanish.

The Yogin should then bandage the tip of the tongue with a piece of cloth and then should he draw it up gradually, after knowing the proper season, time and manner of action. In the course of the next six months. O Mum! by thus daily pulling it up, it will reach the middle of the eye brows and obliquely up to the crevice of the ear. Being moved by stages, it will reach downwards as far as the root of the chin. In the course of the next three years it will, quite in a playful mood, reach up to the finge of the hair over the crest, and obliquely up to the root of the tuft and downwards up to the well of the throat. In the course of the next three years, it will undoubtedly reach the Brahmarandhra and stand surrounding it completely. Obliquely It will reach the outer surface of the crest, and stretch downwards up to the crevice of the throat and gradually will burst open the Mahavajra door of the cranium.

tālumūlam samutkrşya saptavāsaramātmavit | svagurūktaprakāreņa malam sarvam višodhayet || 28 || snuhipatranibham sastram sutīksņam snigdhanirmalam | samādāya tatastena lomamātram samucchinet || 29 || p. 326) hitvä saindhavapathyabhyam cürnitäbhyam prakarşayet | punah saptadine prâpte romamătram samucchinet || 30 || evam krameņa sāņmāsam nityodyuktah samācaret | sāņmāsādrasanāmūlam sirābandham pranaśyati || 31 || atha vāgīšvarīdhāmaśiro vastrena vestayet | sanairutkarsayedyogī kalavelāvidhānavit || 32 || punah sanmasamātreņa nityam samgharşanānmune | bhrûmadhyavadhi capyeti tiryakkarnabilavadhi || 33 || adhaśca cubukam mūlam prayāti kramacāritā | punah samvatsarāņām tu trtīyādeva līlayā || 34 || keśāntamūrdhvam kramati tiryakśākhāvadhirmune | adhastāt kaņthakūpāntam punarvarsatrayeņa tu || 35 || brahmarandhram samavrtya tişthedeva na samsayah | tiryak cülitalam yati adhah kanthabilavadhih || 36 || šanaih sanairmastakācca mahāvajrakavāṭabhit | pūrvaṃ bījayutā vidyā hyākhyātā yāti durlabhām || 37 ||

For him (whose tongue enters) the hole (of the cranium), moving upwards beyond the uvula, whose semen does not waste away, even when he is in the embrace of a beautiful woman, as long as the semen remains firmly held in the body, so long, where is the fear of death for him? As long as the Khe-cari-mudra is firmly adhered to, so long the semen does not flow out.Even if it should flow and reach the region of the genitals, it goes upwards, being forcibly held up by the power of the Yoni-mudra (sanctified by the Vajroli).

khecarya mudraya yasya vivaraṃ lambikordhvatah || 83 || binduh ksarati yo yasya kaminyalingitasya ca | yavadbinduh sthito dehe tâvanmrtyubhayam kutah || 84 || yāvadbaddhā nabhomudrā tāvadbindurna gacchati | galito'pi yadā binduh samprāpto yonimandale || 85 || vrajatyütdhvam hathacchaktya nibaddho yonimudraya |

Sastra Pramana - रास्त्र अमाण Dhyana-bindu Upanisad (83-86)

The Great Khecari

Sastra Pramana - शास्त्र प्रमाण Yoga-Cudamany-Upanishad (52-58)

That forms the Khecari Mudra, wherein the tongue moves (backwards) in a manner which is the reverse of the natural one, and the sight has penetrated between the eyebrows. He who knows the Khecari Mudra is immune from disease, death, sleep, hunger, thirst and the fainting fit. He is not afflicted with disease of any kind, nor is he affected by the observance (or the non-observance) of rituals,

kapālakuhare jihvā pravistā viparītagā | bhruvorantargatā drstirmudrā bhavati khecarī || 52 || na rogo maranam tasya na nidrā na ksudhā trsā | na ca mūrcā bhavet tasya yo mudrām vetti khecarīm || 53 || pidyate na ca rogena lipyate na sa karmabhih | badhyate na ca kenapi yo mudram vetti khecarim || 54 || cittam carati khe yasmajjihva charati khe yatah | teneyam khecarī mudrā sarvasiddhanamaskrtā || 55 || bindumūlaśarīrāni sirā yatra pratisthitāh | bhavayanti sarirani apādatalamastakam || 56 || khecarya mudritam yena vivaram lambikordhvatah | na tasya ksiyate binduh kaminyalingitasya ca || 57 || yavadbinduh sthito dehe tâvanmrtyubhayam kutah | yavadbaddhā nabhomudrā tāvadbindurna gacchati || 58 ||

who knows the Khecari Mudra. For the reason that the (thinking) mind functions in ether, and the tongue moves in ether, for that reason the Khecari Mudra is adored by all accomplished Yogins. (Yogins who have assumed the Khecari Mudra) consider all bodies (constituting the fourteen worlds) from head to foot (as the body of the Mahavirad-atman), for the reason that all bodies wherein the (fourteen) Nadis are established take their origin from Bindu (the Is'vara). He, by whom the orifice above the Uvula has been planted with the Khe-chan Mudra, his Bindu (seminal fluid) does not waste away, even though he is in the warm embrace of the most beautiful woman. As long as the semen is conserved within the body, so long where is the fear of death? As long as the Khe-cari Mudra is assumed, so long the seminal fluid does not flow out.

Withdrawing the tongue backwards, (the Yogin) should hold it in the interior of the cavity of the cranium; also with his eyes turned towards the middle of the eyebrows. This Mudra becomes the Khe-carl.

Khecari Mudra -The sacred secret of Yogis

Sastra Pramana - शास्त्र प्रमाण Yoga-Tattvopanishad (112-115)

bhrûmadhyadrstirapyesa mudra bhavati khecarî | khecarīsvarūpamāha- antariti ||117 || bandhatravasvarûpam tatphalam ca kanthamakuñcya hrdaye sthapayed drdhaya dhiya ||118 ||

antah kapalakuhare lihvam vyavrtya dharayet || 117 ||

tāram jyotişi samyojya kimcidunnamaya bhruvau | pürväbhyasasya margo'yamunmanikarakah ksanat || 17 || tasmāt khecarīmudrāmabhyaset | tatonmanī bhavati | tato Yoganidrā bhavati | labdhaYoganidrasya Yoginah kalo nasti || 17-1 ||

Causing the pupil of the eye to be firmly fixed in the direction of the radiance (shining m the middle of the eyebrows), cast thy eyebrows a little upwards (and have a glance at the Turiya or the Turiyatita, shining m the Sahasrara, in the bellef that the Atman alone remains). This, which alone forms the pathway to the practices aforesald, will in a trice, bring about the state of ecstasy (leading to the realization of thenondifferentiated Brahman").

For that reason, (the Yogin) should practise the Khe-carl Mudra. Therefrom results the state of ecstasy, (when the mind will be rid of all functioning). Therefrom will result Yogic slumber, (the attainment of the non-differentlated state, wherefrom again the Yogin is rid of the doubt relating to the completion of his mental abstraction). For the Yogin, who has attained the state of Yogic slumber, there is no conception of the time (when he would be roused from his non-differentiated state). Note: The Brahman referred in Upanishads is Pure Consciousness and Sadashiva is

the source of the Pure Consciousness."

Khecari Mudra and the state of bliss

Sastra Pramana - शास्त्र प्रमाण Yoga-Sikhopanishad (5, 17-1)

Khecari Mudra Going bevond dea

Sastra Pramana - शास्त्र प्रमाण Yoga-Sikhopanishad (5, 38-42)

nābhau lingasya madhye tu udyāṇākhyaṃ ca bandhayet | uddīya yāti tenaiva śaktitodyanapīthakam || 38 || kantham samkocayet kimcidbandho jālamdharo hyayam | bandhayet khecarimudram drdhacittah samahitah || 39 || kapālavivare jihvā pravistā viparītagā | bhruvorantargatā drsțirmudrā bhavati khecarī || 40 || khecarya mudritam yena vivaram lambikordhvatah | na pīyūṣaṃ patatyagnau na ca vāyuh pradhāvati || 41 || na ksudhā na trsā nidrā naivālasyam prajāyate | na ca mrtyurbhavet tasya yo mudram vetti khecarim || 42 ||

He should, with a firm mind and selfpossessed, perform the Bandha (known as) the Khe-cari Mudra. The tongue moving in the reverse direction enters thecrevice of the cranium. The eyes turn (inwards) into the interior of the eyebrows.

This forms the Khecari Mudra. When (by the Yogin) the crevice above the uvula is closed up with the Khecari, the nectar does not fall over the fire, nor does the vital air leap forwards.

Neither hunger, nor thirst, nor sleep, nor sloth is produced. He who knows the Khe-carl Mudra, for him there will be no death.

chedanacālanadohaih kalām parām jihvām krtvā drstim bhrümadhye sthapya kapālakuhare jihvā viparītagā yadā bhavati tadā khecari mudra jayate | jihvä cittam ca khecarati | tenordhvajihrah pumānamrto bhavati || 42-1 ||

Sastra Pramana - शास्त्र प्रमाण

Sandilyopanishad (7, 42-1)

bahyakhecarīsiddhyupāyamāha- chedaneti | pratibhānuvāsaram sanmāsāvadhi snuhipatranibhašastrena romamātram jihvāsirācchedanena pratibrahme muhúrte jihvācālanatah prātah saindhavapathyācūrnato dohaih kalam param süksmäm jihvām krtvā drstiyugmam bhrûmadhye sthāpya ghantikārandhrena kapālakuhare jihvā viparītagā yada bhavati tada khecarimudra udeti | sahasrārajihvāpravešato yogī krtakrtyo bhavatityarthah || 42-1 ||

Making the tongue very thin by cutting (the frenum to the extent of the thickness of a hair, with the blade of a knife resembling the leaf of the milkhedge plant, every Sunday for six months), moving it during successive Muhurta-s dedicated to Brahman", (between the fourth and the second Ghatika-s before Sun-rise) and making it water (profusely, by the application, early inthe morning, of pulverized rock-salt and myrobalan, Terminalia chebula or Citrine), fixing the pair of eyes on the middle of the eyebrows, when the tongue, with its motion reversed, enters the crevice of the cranium, then is brought about the Khe-cari Mudra.

Then the tongue, as well as the mind, moves in Ethereal space. By means of that, the man with the tongue upward is rendered immortal.

*Note: The Brahman referred in Upanishads is Pure Consciousness and Sadashiva is the source of the Pure Consciousness.

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(YV) III.76

Khechari Mudra for Six Months-Free from all sins and diseases Sastra Pramana - शास्त्र प्रमाण

Shiva Samhita(YV) III.77

dantairdantansamapidya pibedvāyum śanaih śanaih | ûrdhvajívhah sumedhâví mrtyum jayati socirát || 76 ||

sanmasamatramabhyasam yah karoti dine dine | sarvapāpavinimukto rogānnāšavate hi sah || 77 ||

When firmly closing the teeth (by pressing the upper on the lower jaw), and placing the tongue upwards, the wise Yogi drinks the fluid very slowly, within a short period he conquers death.

One, who daily continues this exercise for six months only, is freed from all sins, and destroys all diseases.

Khechari Mudra for One Year -Becomes Bhairava - Powers Anima, etc

Sastra Pramana - यास्त्र प्रमाण Shiva Samhita(YV) III.78

samvatsarakratä bhyasabhdairavo bhavati dhruvam | animadigunallabdhvā jitabhūtagaṇah svayam || 78 ||

If he continues this exercise for a year, he becomes a Bhairava; he obtains the powers of anima etc. andconquers all elements and the elementals.

Khechari Mudra for Half a Second-Free From Disease, Death and Old Age

Sastra Pramana - मास्त्र प्रमाण Shiva Samhita(YV) III.79

rasanāmūrdhvagām krtvā ksanārdham yadi tisthati | ksanena mucyate yogî vyadhimrtyu jaradibhilh ||79 ||

If the Yogi can remain for half a second with his tongue drawn upwards, he becomes free from disease, death, and old age.

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(YV) III.80

Becoming Like Kamadeva through Khechari Mudra and Yoga

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(YV) III.81

rasanām prānasamyuktām pīdyamānām vicimtayet | na tasya jayate mrtyuh satyam satyam mayoditam || 80 ||

evamabhyasayogena kamadevo dvitīyakah | na ksudhā na trsā nidrā naiva mūrchā prajāvate || 81 ||

Verlly, verily, I tell you the truth that the person never dies who contemplates by pressing the tongue, combined with the vital fluid of Prana.

Through this exercise and Yoga, he becomes. like Kamadeva; without rival. He feels neither hunger, northirst, nor sleep, nor swoon.

Through This Method Yogi Achieves freedom from all Obstacles

Sastra Pramana - यास्त्र प्रमाण Shiva Samhita(YV) III.82

anenalva vidhânena yogîndro'vanimandale | bhavetsvacachandacări ca sarvăpatparivarjitah || 82 ||

Acting upon these methods the great Yogi becomes in the world perfectly independent; and freed from all obstacles, he can go everywhere.

By This Practice, Yogi is never Reborn and Enjoys for ages with the Gods.

Sastra Pramana - यास्त्र प्रमाण Shiva Samhita(YV) III.83

na tasya punarâvrttirmodate sasurairapi | punyapairna lipyeta etadācaranena sah || 83 ||

By practicing thus, he is never reborn, nor is tainted by virtue and vice, but enjoys (for ages) with the Gods.

Apta Pramana - आप्त प्रमाण Goraksh Paddhati 1.58-62

vaksonyastahanuh prapidya suciram yonim ca vâmämghrina hastäbhyamanudharayet prasaritam pådam tatha daksinam | apûryya śvasanena kukşiyugalam vaddhva śanal recayedesá vyadhivināšinī sumahatī mudrā nrnām kathyate || 58 || candrangena samabhyasya sûryängenäbhyasesetpunah I yāvattulyā bhavetsamkhyā tato mudrām vosarjavet || 59 || nahi pathyamapathyam va rasa sarvepi nīrasāh [ api bhukttam visam ghoram piyusamiva Jīryate || 60 || ksayakuşthagudavartagulmajīrnapurogamāh rogāstasya ksayam yānti mahāmudrām ca yobhyaset || 61 || kathiteyam mahāmudrā mahāsiddhikarī nrnām gopanîya prayatnena na deya yasya kasyacit ||62 ||

Placing the chin on the chest, pressing continually the left heel against the perineum (yoni), and holding the extended right foot with the hands, [the Yogin] should, after inhaling the air and holding it on both sides of the chest, expel it gradually. This great seal is said to remove people's diseases. (1.58)After practicing [the Maha-mudra first] with the lunar part [i.e., the left nostril], he should practice it with the solar part [i.e., the right nostril]. He should discontinue this seal after achieving an equal number [of repetitions]. (1.59) [For the adept who is successful in the practice of the Maha-mudra] there is no proper or improper [food]. All tastes are indeed without taste. Even virulent poison when swallowed is digested as if it were nectar (piyûsha). (1.60)

For him who practices the Mahâ-mudrâ, [all] diseases are eliminated, notably consumption, leprosy, constipation, abdominal swelling, and decrepitude. (1.61)

This Maha-mudra that has been described brings great accomplishments for people. It should be dillgently guarded and not given to anyone. (1.62)

वचरा सिद्धा सवासहनमस्कता II && II

kapālakuhare jihvā pravistā viparītagā | bhruvorantargată drsțirmudră bhavati khecari || 63 || na rogânmaranam tasya na nidră na ksudha trşa | na mûrcha tu bhavettasya yo mudram vetti khecarim || 64 || pīdyate na ca śokena na ca lipyeta karmanā | badhyate na sa kenapi yo mudrām vetti khecarim || 65 || cittam calati no yasmajjihva carati khecarī | teneyam khecarī siddhā sarvasiddhairnamaskrtā || 66 ||

The Khecari-mudra consists in turning the tonque backward into the hollow of the skull while fixing the gaze between the eyebrows. (1.63)

He who knows the Khecari-mudra does not experience sleep, hunger, thirst, fainting, or death from disease. (1.64)

He who knows the Khecari-mudra is not troubled by grief, tainted by actions [or Karma], or bound by anything. (1.65)

The mind (citta) does not move because the tongue assumes the Khecari. Because of this, the perfected Khecari is adored by all the adepts. (1.66)

Apta Pramana - आप्त प्रमाण Goraksh Paddhati 1.63-66

Khecari-mudra and retaining Semen - Essential for )

Apta Pramana - आप्त प्रमाण Goraksh Paddhati 1.67-69

bindumūlam śarīrānām ślrāstatra pratisthitāh | bhāvayanti śarīrānāmāpādatalamastakam || 67 || khecaryyá mudrayā yena vivaraṃ lambikordhvatah | na tasya kşarate binduh kaminyallingatasya ca || 68 || yāvadbinduh sthito dehe tāvanmrtyorbhayaṃ kutah | yāvadbaddhā nabhomudrā tāvadbindurna gacchati || 69 ||

The semen (bindu) is the root of [all] bodies In which the veins [i.e., the channels of the life force] are established. They constitute [all] bodies from the head to the soles of the feet. (1.67)

For him who [enters] the cavity above the uvula by means of the Khecari-mudra, the semen is not wasted, [even if he is] embraced by a woman. (1.68)

So long as the semen remains in the body, how can there be fear of death? So long as the Nabho-mudra is maintained, the semen does not stir. (1.69)

The external vision of the Yogin, when it becomes fixed only on the one object In the Interior, (with the mind concentrated on the Viraj, Sutratman, Bija or the Turiya in the Muladhara, Anahata, Sjfia or Sahasrara) and in consequence devold of shutting or opening the eyellds, this is the reputed Vaisnavi Mudra, which is well preserved as a secret in all the Tantra-s.

Sastra Pramana - शास्त्र प्रमाण Yoga-Sikhopanishad (5, 14)

यं बहिद्देष्टिनिमेषोन्मेषवर्जिता

एषा सा वुर्ष्णवी मुद्रा सर्वेतन्त्रेषु गोपिता ॥ १४ ॥

antarlakşyam bahirdrştirnimeşonmeşavarjita |

eșa să vaișņavi mudră sarvatantreșu gopită || 14 ||

ādhārakamale suptāmcālayetkundalīm drdhām |

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.E3

atha śakticālanamudrā |

Translation

Goddess Kundali sleeping in the adhar lotus, by means of the apan vayu. This is Shakti-Chalan Mudra, the giver of all powers.

He who practises this Shakti-Chalan daily, gets increase of life and destruction of diseases.

sakticālanamevam hi pratyaham yah samācaret | ayurvrddhirbhavettasya rogāņām ca vināšanam || 54 ||

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.54

Leaving sleep, the serpent (i.e. the Kundali) herself goes up; therefore let the Yogi desirous of power practise this.

vihāya nidrā bhujagī svayamūrdhve bhavetkhalu | tasmädabhyasanam karyam Yogina siddhamicchată || 55 ||

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.55

yah karoti sadabhyāsam śakticālanamuttamam | yena vigrahasiddhi syadanimadigunapradā | gurupadeśāvidhinā tasya mrtyubhayam kutah ||56 ||

तं प्रयत्रनं तस्य सि

muhūrtadvayaparyantam vidhīna sakticālanam |

yuktāsanena kartavyam Yogibhih śakticālanam || 57 ||

yah karoti prayatnena tasya siddhiradüratah |

He who practises always this best Shakti-Chalan according to the instructions of his Guru, obtains the vigraha-siddhi, which gives the powers of anima, etc., and has no fear of death.

Sastra Pramana - शास्त्रत् प्रमाण Shiva Samhita(BA)-IV.56

He who practises the Shakti-Chalan properly for two seconds, and with care, is very near to success. This mudra should be practised by the Yogi in the proper posture.

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.57

Kundalini goes up with Shakti-Chalan

Apta Pramana - आप्त प्रमाण Hatharatnavali 118-123

। भजगी सप्तामद्रोधयेदभीः ॥ य सा ऋज्वा ऊर्ध्वमुत्तिष्यते हठात् ॥ ११८ ॥ द्वादशाङ्गल दर्ऐघ्येञ्जू विस्तृतं च षडक्गलम् ॥ हठजुर्पः मुदुलं प्रोक्तं वेष्टनाम्बरलक्षणम् ॥ ११९ ॥ विस्तारितेन तां जिह्वां वेष्टयित्वा ततः सुधीः ॥ अङ्ग्रुतजनीभ्यां च हस्ताभ्यां धारयेद ध्रवम् ॥ स्वशक्त्या चालयेद्वामे दक्षिणे च पुनः ॥ १२० ॥ मुहर्तद्वयपर्यन्तं निर्भीअश्चालयेदस्यौ ॥ माकृष्यते किञ्चित्सुषम्णां कृण्डलीगताम् ॥ वण्मासा व्यालननिर्पेव शक्तिस्तस्यध्वेगा भवत् ॥ १२१ ॥ योण पुरयेद्वायु सरस्वत्यास्तु चालयेत् ॥ शब्दुगभोचालनेन योगी रोगृपेः प्रमुच्यते ॥ १२२ ॥ येन सञ्चालिता शक्तिः स योगी सिद्धिभाजनः ॥ किमल्ल बहुनोक्तेन मृत्युं जयति लीलया ॥ १२३ ॥

pucche pragrhya bhujagīm suptāmudbodhayedabhīh II nidram vihāya sā rjvī ūrdhvamuttisthate hathāt II 118 II dvādaśāṅgula dairghyańca vistrtam ca sadańgulam II hathaih mrdulam proktam veştanämbaralakşanam II 119 II

Just as one catches hold of the sleeping serpent by the tail and pulls it up, similarly, one should awaken the kundali from its slumber. Then she suddenly rises up. 118

An expert of Hatha should cover the tongue with a thin, smooth and clean cloth of twelve digits in length and six digits in width. 119

After spreading and covering the tongue with the cloth, a wise should firmly catch hold of it with thumb and index fingers of both the hands and frequently move it to right and left to the capacity 120

If one fearlessly undertakes this practice for six hours, kundall rises a little and enters into susumna. A six month's practice alone makes the sakti rising upwards. 121

One should inhale air through right nostril and activate the sarasvatî (kundalî), by manipulation of the tongue. Thus, the Yogi frees himself from the diseases. 122

A Yogī, who stimulates śakti (kundali), accomplishes supernatural powers (siddhis). He easily transcends Kala (death). 123

vistāritena tām jihvām vestayitvā tatah sudhīh II angusthatarjanībhyām ca hastābhyāṃ dhārayed dhruvam || svasaktyā cālayedvāme daksine ca punah II 120 II

muhūrtadvayaparyantam nirbhTaścālayedasau II ūrdhvamākrsyate kiñcitsusumņām kundalīgatām II şanmasaccalanenaiva śaktistasyordhvagā bhavet II 121 II

süryena pürayedvāyum sarasvatyāstu cālayet II śabdagarbhācālanena yogī rogaih pramucyate il 122 ll

yena sañcālītā śaktih sa yogī siddhibhājanah II kimatra bahunoktena mrtyum jayati lilayā II 123 II

Apta Pramana - आप्त प्रमाण Hatharatnāvalī 116-117

vihāya nityām prathamāṃ ca dhārām vihāya nihsāratayāntyadhārām II nisevyate śītalamdhyadhārāṃ kāpālikaih khaņdamatairanarghyām II 116 II amarîm yah pibennityam nasyam kuryâd dine dine li vajrolimabhyasennityamamaroliti kathyate || 117 ||

"The first and the last flow, which is useless, should be avoided and the cool middle flow be consumed. Highly respected by the Khanda Käpälikas. 116

While undergoing the course of Vajroll, when one daily drinks and snuffs amari (urine), it is called amaroli. 117 "

Part 7: THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga_ Evolution of the New Species - 1008+ Pramanas from the Source_English_part_7.md

Essential Mudras for Sacred Activities

Sastra Pramona शास्त्र प्रमाण Raurava Agama -Mudra Laskanam V.2

Characteristis of These Mudras

Sastra Pramona शास्त्र प्रमाण Raurava Agama -Mudra Laskanam V.3-6

namaskāro dhvajaścaiva tathā ca śaśakārnikā | mukula padmamudrā ca tathā cāvāhinī bhavet || nisthurā kālakanthī ca lingamudrā tathalva ca |

नमस्कारण वन्द्रत व्यजन ध्यानमाचरत आवाद्वन्यावाहनं च देवेशस्य प्रयोजयेत ॥५॥

atha vakşye lakşanani mudranamanupürvasah ||3|| namaskārena vandeta dhvajena dhyānamācaret | śaśakarnyā niyujyeta mukulyā cāsanākrtih ||4]|

The mudras which are to be essentially shown are: namaskara mudra, dhvaja mudra, sasa karnika mudra, mukula mudra, padma mudra, avahani mudra, nishthura mudra, kalakanthi mudra and linga mudra.

Now I will describe these mudras with all the essential lineaments, one by one according to the timeless traditional order. The sadhaka should perform the due salutation, holding the namaskara mudra. He should practice meditation , holding the dhvaja mudra.

The internal correspondence between the sadhaka and the Deity should be maintained with the holding of sasakarnika mudra. In presenting the relevant seat to the invoked Deity, he should hold mukula mudra. In visualizing the seat mentally, he should hold padma mudra.

For invoking the Deity, he should hold avahana mudra. To stabilize the presence of the Deity and to ward off the obstacles, he should hold nishtura mudra.

āsanam kalpayedatra kramaśah padmamudrayā | avahanyavahanam ca devesasya prayojayet ||5] nisthuraya niruddhyeta vighnotsaranameva ca | kālakanthyā prayuñjīta śivapūjāprabodhakā ||6|| yojanā lingamudrāyāh śivarūpe hyudāhratāh |

To effect the consummate perfection of the worship of Siva, he should hold kalakanti mudra. To establish total identity between the form of Siva and the devotee, he should hold linga mudra.

Sastra Pramana शास्त प्रमाण Raurava Agama - Mudra Laskanam V.7

Sastra Pramana शास्त्र प्रमाण Raurava Agama - Mudra Laskanam V.8

hruddeśe tu nipidyeta hastayorubhayostalam ||7|| namaskārā tu vijñeyā mantriņā mantravandane |

vāmahastasya grīvāyām tarjanīm daksinena tu ||8|| angustham unnatam krtvā dhvajena dhyanamārabhet |

Pressing together the palms of right hand and left hand and holding them in front of the heart (middle of the chest) is namaskara mudra. This mudra is to be shown by the sadhaka (who recites the mantras) at the time of making salutation accompanied with relevant mantra.

Touching the left hand kept in front of the neck (heart) with fore finger and keeping the right thumb raised upright is known as dhvaja mudra. The sadhaka should commence the practice of meditation by holding this Dhvaja Mudra.

manibandham nipidyaiva hastayorubhayorapi || 9|| angustham tarjanim calva tvekāmekatra yojayet || uttānau tu karau krtvā daršayecchaśakarnikām || 10 || anjalim niyatâm krtvá hruddeśe tu samähitām

Sostra Pramana रास्त प्रमाण Raurava Agama - Mudra Laskanam V.9-10

Sastra Pramana रास्त प्रमाण Raurava Agama - Mudra Laskanam V.11

angusthau tu nipīdyete madhyato nibidángulim || 11 || âvăhanî prayoktavya devadevasya câsane

Sostra Pramana रास्त्र प्रमाण Raurava Agama - Mudra Laskanam V.12

nipidayettathangusthau hastayorubhayorapi || 12 || tayoścābhimukham krtvā nisthurām tu prayojayet |

Pressing together both the wrists and both the hands and keeping together the thumb and fore-finger of each hand and keeping the hands raised is known as Sasakarnika Mudra. The sadhaka should display this mudra to have intimate link with the Deity.

Holding the open hands together so as to form a hallow, bringing them together up to the middle of the chest(heart), keeping the thumbs bent so as to touch the palms and keeping all other fingers close together - is avahana mudra. This mudra should be shown while offering a seat for the Delty.

Nishthura Mudra is to be shown by keeping the thumbs bent, keeping them pressed within the closed hands and keeping this gesture turned towards the Deity. This mudra should be shown to stabilize the presence of the Deity in the Image being worshipped.

षिः कयोत्तयापारि ॥१५॥ यो प्रयोक्तव्या मन्त्रणां च विशेषतः गन्नामन्त्राः प्रकाविताः

angusthau unnatam krtvä mustim pänau tu daksine ||14|| praksipeddhastamadhye tu vämahastasya mantravit | daksine tu tatha panau sesah kuryattathopari ||15|| lingamudra mahāvīryā vijñeyā šiva pūjane | etä eva mahāmudrāh śivasya paramātmanah ||16|| ânupürvya prayokttavya mantranâm ca višesatah | ityetäh sādhakavidhau guhyamantrah prakīrtitāh ||17||

Sastra Pramana शास्त्र प्रमाण Raurava Agama - Mudra Laskanam V.13

Linga Mudra: Possess Great Vigor while Celebrating Shiva

Sastra Pramana शास्त्र प्रमाण Raurava Agama - Mudra Laskanam V.14-17

Keeping the thumbs of both the hands bent and holding the hands turned towards the yogi (towards himself) is known as Kalakanthi Mudra. In order to mark the perfect completion of the worship, this Mudra is to be shown

Keeping the right thumb raised upright, clenching the fist of the right hand and placing this clenched fist within the left hand so as to be covered by the fingers of the left hand is said to be the linga mudra.

This Linga Mudra which possesses great vigor should be displayed duly in the worship of Lord Siva. All these mudras mentioned here should be shown in an orderly way while performing the worship of Siva the Supreme Lord, with the accompaniment of relevant mantras specifically formulated for these.

These specific and secret mantras have been enunciated here to be recited according to the context by the sadhakas. These mantras have their significant role in the system of Siva-worship.

Namaskara Mudra Saksi Pramana - साथी प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

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When I sit and fold my hands in Namaskara Mudra, I connect with THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM in my Ananda Gardha. It gives me a very calm feeling. I feel blissful. I feel the kundalini energy rising up my spine. And the best thing is, that I can invoce the feeling by that mudra no matter where I am or what I am doing. Elena Lichardova, Beautician, Slovakia

Saksi Pramana - साथी प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Shanmukhti Mudra Saks T Pramana - साशी प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Saksi Pramana - साशी प्रमाण THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

.. I have had many experiences of Shambhavi Mudra during the energy darshan of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. He transferred this mudra to me in the first place. And when I see him in that moment, I don't see him as an object. I see vastness through his eyes, like the infinity of the universe. Ying Ying Yu, Yoga Teacher, Hong Kong

The first time I did Shanmukthi Mudra in the breathing space of H. H. Sri THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, fear caree up. Fear of not being able to breathe, see or speak. But then my head filled with light. I felt increase of brain activity and light conquering my whole brain and head. The light even stayed after the practice of Shanmukthi Mudra. Marlene Wallner, Public Relations/Yoga Teacher, Austria

During THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga session, we went into Viparita Karani Mudra. A natural Jalandhara Bandha happened during that pose and I experienced lightness and bliss throughout the body. Plus bringing stillness to my inner space. Ma Nithya Nirishvarananda, Human Resources, Miami

Bandha is a Sanskrit term that means conducive to'. It is the active maintenance of a state of pressure in the body by the yogi, initially practiced and eventually naturally occurring contractions of different body parts. Bandhas are performed by making muscular and diaphragm contractions in specific parts of the body that pump energy into dormant or stagnant areas of the body. Without bandhas, energy tends to leak out, tends to be blocked, or dissipated and out of sync as a cause of our lifestyle etc. Here Bandhas are the bridge

between the disconnected areas of the energy circuit. This is the reason that this pumping and re-alignment of Prana and Kundalini Shakti, brings tremendous healing and balancing to the physical, emotional and neurological systems.

Bandhas are practised along with many Asanas and Pranayamas to bring the Prana Shakti also known as our vital energies under control. The difference between Mudra and Bandha is that the Bandha is practising a focus,and maintaining that lock as long as possible,

whereas the actions of contracting and releasing are more indicative of a Mudra.

Bandhas assist in pushing the Kundalini energy up the spine. The muscular contractions help prevent the energy from flowing back downwards and getting dissipated. This bandha generate a certain flow Along the spinal column, there are energy points called Chakras which correspond to major regulatory glands in the body and also serve as storehouses and distribution houses for prana shakti.

Mūladhare - the root chakra located in the perineum and associated with the adrenals Swadhisthana - chakra located at the level of the pubic bone and associated with the reproductory organs

Re-Aligning the Energy flow

Manipura - chakra located at the navel and associated with the pancreas and adrenals Anahata - chakra located at the heart center and

associated with the thymus gland Vishuddhi - chakra located at the throat and associated with the thyroids

Ajna - chakra located at the point between the eyebrows and associated with the pineal gland Sahasrara - chakra located at the crown of the head and associated with the pituitary gland

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yogis who have had their Ajna chakra awakened by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM have highly functioning pineal glands that allow them to perform superhuman abilities such as remote viewing blindfold reading, and body scanning. A new human species is being created where previously considered superhuman abilities are now the norm. This is possible by using the original yogic scriptures directly which have detailed methods for empowering the chakras.

The chakras are subtle energy centers and not physical organs. Performing Bandhas help to push the Kundalini energy upward through the chakras. Thereby diseases can be cured and the function of their associated physical, psychological and neurological systems can be optimized.

Bandhas are typically practiced together with pranayama or during specific asanas.

Müla Bandha is also known as the root lock happens and works with the Müladhara Chakra. It is a contraction of the pelvic floor muscles. Pranic energy which normally flows out of the body is prevented from leaking and instead raised to the higher chakra energy centers along the spine. Locking this flow of energy at the base of the spine is referred to as yoni bandha. Müla-Bandha is the most important Bandha and should be maintained during breathing exercise. The benefit is that it brings perpetual youth.

There are four major bandhas described by in the Yoga Upanishads (e.g. Yoga-Sikhopanishad, 103): Müla Bandha - मूल बंध - root contraction Uddiyana Bandha - उद्धीयन बन्ध - the net holding contraction Jalandhara bandha - आलन्धर बच - flying contraction o Mudra - महा मुद्रा - the great mudra, all three bandhas simultaneous

Uddiyana Bandha is known as the abdominal lock therefor happens in and works with the Manipuraka Chakra. It is performed by bringing the navel in towards the spine. Through this action prana flows more easily into the Sushumna Nadi, the central energy channel along the spine where the kundalini energy can move up the chakra centers.

Jälandhara Bandha is known as the throat lock therefor it happens in and works with the Vishuddhi Chakra. It is performed by pressing the chin against the throat between the collar bones. This causes pressure on the neck, which is the center of extreme purity (Vishuddha chakra).

This action prevents the nectar (amrita) and prana shakti flowing from the head to drop back down into the abdomen. Many pathways for this prana shakthi, nerves, and blood capillaries pass through the neck. This bandha assists their function in the area of the head, throat and shoulders.

Maha Mudra is known as the tryan-bandha, the combination of the three previous bandhas together. It is performed in sequential order, or it happens automatically for the more advanced yogi. It has a powerful effect to awaken the Kundalini Shakti, circulating energy through all the Chakras, and pierce through the psycho/physical knots known as Granthis. This leads to a stronger physiology ready to radiate the state, space and powers of Sadashivattva!

The vogic scriptures mention that through the practice of Bandhas, the old become young, and one overcomes disease and even death.

In this section, we will further explore the original Sanskrit verses on the secret practice of Bandhas.

I shall now relate, in the prescribed order, the three Bandha-s, by performing which, this (practitioner) will attain the conquest of vital air. When Kumbhaka of the four varieties has been successfully accomplished, this three-fold Bandha should be performed. That is related by me presently. The first is Mula-bandha; the second is what is known as Uddlyana; the third is Jalamdhara.

bandhatrayamathedanīm pravaksyāmi yathākramam | nityam krtena tenāsau vāyorjayamavāpnuyāt || 101 || caturnamapi bhedanam kumbhake samupasthite | bandhatrayamidam kāryam vaksyamāņam mayā hi tat || 102 || prathamo mûlabandhastu dvitîyoddîyanabhidhah | jalamdharastrtiyastu laksanam kathayamyaham ||103 ||

Instructed by Sadashiva

Sastra Pramana रास्त प्रमाण Yoga-Sikhopanishad (101-103)

When Kumbhaka of the four varieties has been well mastered, these three Bandhas should be practiced by the Yogins devoid of impurities. The first is the Mula-Bandha. The second is named Uddiyana. The third is the Jalamdhara.

caturnamapi bhedanam kumbhake samupasthite | bandhatrayamidam kāryam Yogibhirvītakalmasaih || 40 || prathamo mûlabandhastu dvitiyoddiyanabhidhah | jälamdharastrtiyastu tesäm laksanamucyate || 41 ||

Sostra Pramona रास्त प्रमाण Yoga Kundali-Upanishad (1. 40-41)

The Nabho-mudra (Khecari) is the great mudra. That Yogin who knows the Udiyana, Jalamdhara and Mula-bandha is the receptacle of Liberation. That is known as the Mula-bandha, wherein, having, pressed the gentials with the kick of the heel and firmly contracted the same, (the Yogin) should draw the Apana vital air upwards. Even an old man always becomes a young man by means of the Mulabandha, on account of the union of the Prana and Apana vital airs and the diminution of urine and faeces. Whereby the great bird soars high without effort, that alone is the Udiyana, the lion of the elephant of death. Behind the belly and below the navel, the Bandha is known as the (Pascima) Tana, while it is known as the Udiyana in the belly, where a Bandha is prescribed. Whereby one binds the water of ether having its origin in the head and flowing downwards, for that reason (it is known as) the Jalamdhara-Bandha, which destroys the numerous allments of the throat. When the Jalamdhara Bandha, which destroys the numerous allments of the throat, is effected, neither does the nectar flow Into the fire, nor does the vital air leap forwards.

apánapraikyam ksayanmütrapurisayoh | yuvā bhavati vrddho'pi satatam mūlabandhanāt || 47 || odyānam kurute yasmādavišrāntam mahākhagah | oddiyanam tadeva syanmrtyumātangakesarī || 48 || udarát pascimam tánamadhonábhernigadyate | odyānamudare bandhastatra bandho vidhīyate || 49 || badhnāti hi śirojātamadhogāmi nabhojalam | tato jālamdharo bandhah kanthaduhkhaughanāšanah || 50 || jälamdhare krte bandhe kanthaduhkhaughanasane na pīyūṣaṃ patatyagnau na ca vâyuh pradhāvati || 51 ||

Sastra Pramana शास्त्र प्रमाण Yoga-Sikhopanishad (101-103)

Constricting the throat (the Yogin) should conceive. It as the heart with a firm intellect. This is known as the Jalamdhara-bandha, the lion of the elephant of death. That Bandha. whereby the Prana (vital air) will leap upwards Into the Susumna Nadi and for that reason known as the Uddyana Bandha, this is wellknown to the Yogins. Pressing with the heels, (the Yogin) should constrict the genitals firmly, forcing upwards the Apana vital air.

This is known as the Yoni-bandha. The Prana and the Apana, are the Nada and the Bindu respectively and attaining oneness through the Mulabandha, they impart success to the accomplishment of Yoga. There is no doubt about this.

kanthamakuncya hrdaye sthapayed drdhaya dhiya || 118 || bandho jalamdharakhyo'yam mrtyumatangakesari | bandho yena suşumnáyām prāņastūddīyate yatah || 119 || udyanakhyo hi bandho'yam Yogibhih samudahrtah pārsņibhāgena saṃpīdya yonimākuńcayed drdham || 120 || apanamürdhvamutthapya yonibandho'yamucyate | pránāpānau nādabindū mūlabandhena caikatām || 121 || gatvá Yogasya samsiddhim yacchato nātra samśayah

Sastra Pramana शास्त्र प्रमाण Yoga-Tattvopanishad (118-122)

Apta Pramana - आप्त प्रमाण Hatharatnavali II.7-8

Jalandhara should be practiced after puraka, while Uddiyana should be practiced at the end of kumbhaka, but after recake starts. 7. By contraction of the anal muscle (Mulabhanda), by contraction of the throat ...

pürakánte tu kartavyo bandho jalandharabhidhah II kumbhakante recakadau kartavyastüddiyanakah II 7 II adhastakuñcaneñasu kanthasańkocane krte limadhye paścimatānena syātprāno brahmanādigah II 8 II

... (Jalandhara bandha) and pulling the abdominal wall backwards (Uddiyana bandha), the prana enters into the brahma-nadi (susumna).8.

The set of three Bandhas is of great importance in all the yogic treatises and is even practised by the eminent Siddhas. 68

Firmly contract the lower region (Apply Mülabandha) , contract the throat (Apply Jalandhara bandha) and retract in the middle (Apply Uddiyana bandha). Thus, prana moves in the Brahmanadi. 69.

Adopt Mülabandha and practise Uddiyana. This closing of ida and pingala directs the prana into the posterior path susumna), 70

bhandhatrayamidam śrestham mahāsiddhaiśca sevitam II sarvesām Yogatantrānām sādhanam Yogino viduh || 68 ||

adhastātkuncanenāšu kanthasankocane krte II madhye paścimatānena syāt prāņo brhamanādigah II 69 II

mülasthanam samakuncya uddiyanam tu kärayet II İdâm ca pingalam baddhva vähayet paścimam patham II 70 II

Apta Pramana - आप्त प्रमाण Hatharatnavali (2, 68)

Apta Pramana - आप्त प्रमाण Hatharatnavall II.69

Apta Pramana - आप्त प्रमाण Hatharatnavall II.70

Apta Pramana - आप्त प्रमाण Hatharatnavali II.71

Apta Pramana - आप्त प्रमाण

Nathamuni Yoga Rahasya 1.60

anenalva vidhānena prayāti pavano layam II tato na jāyate mrtyutjarārogādikam tathā li 71 li

नो मुलबन्धः जालंधर इति विधा ।

Adherence to such techniques alone merges the pavana into the laya state, which retard untimely death, diseases and old age etc. 71

In disciplining the breath, the three types of Bandhas- Uddiyana Bandha, Mula bandha and Jalamdhara Bandha are of great importance.

Apta Pramana - आप्त प्रमाण Nathamuni Yoga Rahasya I.61

Apta Pramana - आप्त प्रमाण Nathamuni Yoga Rahasya I.93

बन्धा मुख्याः प्राणवृत्ति निरोधे सहकारिणः ॥

uddīyāno mūlabandhah jālamdhara iti tridhā |

bandhatrayarahasyam yo na janāti višesatah | prānāyāmāstasya siddhim naiva dadyuh krtā api II 93 II

bandhā mukhyāh prānavrtti nirodhe sahakāriņah li60ll

bhukteh prägeva kurvîta bhukto yamadvayam tyajet | śvāsocchvāsau yadā siddhau dīrghasūksmau na vegatah II 93 II

For one who does not know clearly the special aspects of the three bandas, even if pranayama is practiced, it will not produce the claimed benefits.

Pranayama along with the Bandhas must be done either before food or six hours after a meal, so that the exhalation and inhalation are long, smooth and not rapid.

When pranayama is done along with the three Bandhas, Mula Bandha, Uddiyana Bandha and Jalamdhara Bandha, the roots of all diseases are removed.

mûlodyane jâladhrtitbandhatrikayuto yadi | pränäyämassarvarogamülonmülanakārakah II 50 II

Apta Pramana - आप्त प्रमाण Nathamuni Yoga Rahasya II.50

The Yogi must practice the three Bandhas only before taking food. Through recaka, the Muladhara which is lifted is firmly held up.

Apta Pramana - आप्त प्रमाण Nathamuni Yoga Rahasya II.51

bhukteh pürvam prakurvita yogî bandhatrayam sadâ | recakatparato mülam baddhvotthapya ca taddrdham il 51 II

Apta Pramana - आप्त प्रमाण Hathapradīpikā of Svātmārāma IV.34

pürakânte tu kartavyo bandho jálandharabhidhah | kumbhakānte recakdau kartavyastūddiynakah ll3411

Jalandhara Bandha (chin lock) should be practiced after puraka, while Uddiyana should be practised at the end of kumbhaka, but before recaka starts. 34

Pressing the anus with the heel, (the practitioner) should forcibly draw up the vital air in such a way that the air would move upwards stage by stage. The Prana and Apana (vital airs), as also the Nada (Intellect)and the Bindu (mind), becoming one by means of the Mula-bandha, bestow the successful accomplishment of Yoga. Herein there is no doubt.

Press the perineum with the heel, contract the anus and raise the apana upwards. This is called Mula-Bandha. 79

gudam pārsņyā tu sampīdya vāyumākuncayed balāt | vāraṃ vāraṃ yathā cordhvaṃ samāyātī samīraņah || 104 || prânăpânau nândabindû mūlabandhena caikatăm | gatva Yogasya samsiddhim yacchato natra samsayah || 105 ||

atha mûla-mudrapärsṇībhägena sampidya yonimäkuñcayed gudam | apânamürdhvam-âkrşya mûlabandho'yamucyate ||79||

Sastra Pramana शास्त्र प्रमाण Yoga-Sikh upanishad (104-105)

adhogatimapānaṃ vai ūrdhvagaṃ kurute balāt | akuñcanena tam prâhurmülabandho'yamucyate ||42 || apane cordhvage yäte sampräpte vahnimandale | tato'nalasikhā dīrghā vardhate vāyunā hatā || 43 || tato yātau vahnyapānau prānamusnasvarūpakam | tenātyantapradīptena įvalano dehajastathā || 44 || tena kundalinī suptā samtaptā samprabudhyate | dandahatabhujangiva niśvasya rjutām vrajet || 45 || bilapravesato yatra brahmanadyantaram brajet | tasmannityam mülabandhah kartavyo Yogibhih sada || 46 ||

Sastra Pramana रास्त्र प्रमाण Yoga Kundali-Upanishad (1, 42-46) Translation

increases in its height.

bandha by the Yogins.

the body.

When one makes the Apana with the

downward course move upwards by force, by

constriction (of the sphincter-muscle of the

rectum) as they call it, this is known as Mulabandha. When the Apana coursing upwards reaches the region of fire, then the flame of fire, caused by the vital air to move up,

When the fire and the Apana reach the heated Prana (vital air), then by that (Prapa) in an overheated condition is a flame generated in

By that flame the sleeping Kundalini, being

very much heated, is roused and like a snake

belaboured with a stick, becomes erect with

Hence should always be practiced the Mula-

hissing and by way of entering its hole, reaches the interior of the Brahma-nadi -

By the diminution of urine and fences is attained the union of the Prana and the Apana vital airs. By performing Mula-bandha always, even an old man becomes young. By pressing the genitals with the heels, (the Yogin) should contract the anus, by drawing the Apana upwards: This is known as Mulabandha.

apánapranayoraikyam kşayânmütrapurîşayoh || 73 || yuvā bhavati vrddho'pi satatam mūlabandhanāt | pärşnibhagena saṃpīdya yonimākuñcayedgudam || 74 ||

Sastra Pramana रास्त्र प्रमाण Dhyana-bindu Upanisad (73-74)

Sastra Pramana a शास्त्र प्रमाण Sandilyopanishad VI. 36.1 -36.4

âkuñcanena kundalinyah kavâtamudghātya

moksadvāraṃ vibhedayet || 36-1 ||

Translation

"Forcing open the door of the Kundalini, by constriction (of the anus), (the Yogin) should

Kundalini, sleeping with its face covering the very door through which (the Yogin) has to move upwards, is encoiled with a crooked form like a serpent. By whomsoever that

the throat, that will conduce to the liberation

burst through the door of liberation the

power is roused, he is verily liberated. Should that power sleep in the portion above

of the Yogin-s. Should it be below (the

throat), that will be for the bondage of the

course, giving up the two courses of the Ida

(and the Pingala), then (would he reach), the

ignorant. Should he adopt the Susumna

highest state of Visnu."

yena mārgena gantavyam taddvāram mukhenācchādya

prasuptā kundalinī kuțilâkārā sarpavadvestitā bhavati || 36-2 ||

sāśaktiryena cālitā syāt sa tu mukto bhavati |

så kundalini kanthordhvabhāge suptā cedYoginām muktaye bhavati |

bandhanayadho müdhanam || 36-3 ||

idadimargadvayam vihâya susumnāmārgeņagacchet tadvisņoh paramam padam || 36-4 ||

Sastra Pramana रास्त्र प्रमाण Shiva Samhita(BA)-IV.41

atha mulabandhah |

pādamūlena sampīdya gudamārgam suyantritam | kalpito'yam mūlabandho jarāmarananāšanah || 41 ||

Pressing well the anus with the heel, forcibly draw upwards the apana vayu slowly by practice. This is described as the Mula-Bandha - destroyer of decay and death.

Sastra Pramana na शास्त्र प्रमाण Shiva Samhita(BA)-IV.42

apánapránayoralkyam prakarotyadhikalpitam | bandhenänena sutaram yonimudra prasiddhayati || 42 ||

If, in the course of the practice of the Bandha, the Yogi can unite the apana with the prana vayu, then it becomes of course the Yoni-Mudra.

Sastra Pramona रास्त प्रमाण Shiva Samhita(BA)-IV.43

siddhayam yonimudrayam kim na sidhyati bhūtale | bandhasyasya prasādena gagane vijitālasah | padmäsane sthito yogi bhuvamutsrjya vartate || 43 ||

He who has acomplished Yonl-Mudra, what can he not accomplish in this world. Sitting in the padmasana posture, free from idleness, the Yogi, leaving the ground, moves through the air, by virture of this Mudra.

Sastra Pramāņa शास्त प्रमाण Shiva Samhita(BA)-IV.44

sugupte nirjane deśe bandhamenam samabhyaset | samsārasāgaram tartum yadicchedYogi pumgavaḥ || 44 ||

If the wise Yogi is desirous of crossing the ocean of the world, let him practise this Bandha in secret, in a retired place.

Apta Pramana - आप्त प्रमाण Goraksh Paddhati 1.81-82

pärsnibhâgena sampidya yonimakuñcayegdudam| apânmûrdhvamäkrsya mûlabandho vidhîyate|| 81 || apānaprānayoraikyāt ksayo mūtrapurisayoh | yuvā bhavati vrddhopi satatam mūlabandhanāt || 82 ||

Pressing the left heel against the perineum, [the Yogin] should contract the anus while pulling the apana [life force] upward. [Thus] is the "root lock" (Mula-bandha) to be performed. (1.81) By unifying apana and prâna, urine and faeces are reduced. Even if he is old, he becomes young again through the constant [practice of] the root lock. (1.82)

Müla-bandha leads to the union of prana and apana, nada and bindu, which brings success in Yoga, in which there is no doubt. 82.

Apta Pramana - आप्त प्रमाण Hathapradipika of Svātmārāma V.82

Anti Aging Through Mula Bandha

Apta Pramana - आप्त प्रमाण Hathapradipika of Svätmäräma V.83

prānāpānau nādabindū mūlabandhena caikatām || tato Yogasya samsiddhim kurute nātra saṃśayaḥ || 82 ||

apānaprāņayor-aikyāt kṣayān-mūtrapūrīṣayoh || yuvā bhavati vrddho 'pi satatam mūlabandhanāt || 83 ||

By the diminution of urine and fences is attained the union of the Prana and the Apana vital airs. By performing Mula-bandha always, even an old man becomes young. By pressing the genitals with the heels, (the Yogin) should contract the anus, by drawing the Apana upwards: This is known as Mulabandha.

The Science Behind Mula Bandha

Apta Pramana - आप्त प्रमाण Hathapradipika of Svätmärâma V.84-85

अपाने चोर्चगे जाते सम्प्राप्ते वह्निमण्डले ॥ तदानलशिखा दीघों वर्धते वायनाद्वता ॥८४॥ तता याती वहन्यपानी प्राणम-उष्णस्वरूपकम ॥ तेनाभितः प्रदीप्तस्तु कृतो देहस्य संक्षयः ॥८५॥

apâne cordhvage jate samprâpte vahnimandale || tadānalaśikhā dīrghā vardhate vāyunāhatā ||84|| tato yātau vahnyapānau prāņam-uşņasvarūpakam || tenabhitah pradiptastu kuto dehasya samksayah ||85||

Kundalini Awakening Through Mula Bandha

Apta Pramana - आप्त प्रमाण Hathapradipikā of Svātmārāma V.86-87

tena kundalinī suptā samprabodhyate]] dandahata bhujangiva niścitam rjutam vrajemm ||86|| bilam pravešită să tu brahmanădyantare vrajet || tasmannityam mülabandhah karttavyo Yogibhih sada ||87||

When the apana rises up and reaches the region of fire (navel region), the flame of the fire blazes forth, being stimulated by vayu. 84.Then the fire and the apana approach the prana, which is hot by nature, the heat of the body is intensified altogether and the body does not come to decay. 85.

Thus, the unmanifest kundalini, being agitated, gets awakened like a snake beaten with a stick certainly becomes straight. 86.Then, Just as a serpent enters into a hole, she (kundall) enters the brahma-ñadi (susumnã). Therefore, a Yogî should always practice Müla-bandha. 87.

Yogi Becomes Immortal Through Mula Bandha

Apta Pramana - आप्त प्रमाण Hațhapradīpikā of Svātmārāma V.88

bandhaṃ mūlabilaṃ yena tena vighno vidāritaḥ || ajarāmaratām yāti yathā pañcamukho haraḥ ||88||

One, who has successfully applied Mulabandha, overcomes obstacles. He, like five headed Hara (epithet of Sival), overcomes old age and becomes immortal. 88.

Yogi Attains Powers After Three Years

Apta Pramana - आप्त प्रमाण Hathapradīpikā of Svātmārāma V.89

amrtāpūrna-dehasya Yogino dvitrivatsarāt || ûrdhvam pravartite reto hyanimädi-gunodayat ||89||

In two to three years time, as the body of a Yogi fills up with nectar, and as the energy channelizes upwards, he attains supernatural powers like anima etc. 89.

Yogi Becomes Immortal Through Mula Bandha

Apta Pramana - आप्त प्रमाण Hathapradipika of Svätmäräma V.88

पार्ष्णिभोन सम्पीड्य योनिमाकुञ्चिद गुदम् ॥ अपानमुध्वमाकुम्य मुलबन्धो यमुच्यते ॥ ५८ ॥ अधोगतिमपानं वुऐ ऊर्ध्वगं कुरुते बलात् ॥ आकुञ्चनेन तं प्राहुर्मूलबन्धं हि योगिनः ॥ ५९ ॥ गुदं पाष्ण्या च सम्पीड्य वायुमाकुञ्चयेद बलात् ॥ वारं वारं यथा चोध्वै समायाति समीरणः ॥ ६० ॥ प्राणापानुऔं नादविन्दु मुलबन्धेन चुपेकताम् ॥ गतऔ तदा योगसिद्धि प्राप्तोत्येव न संशयः ॥ ६१ ॥ अपानप्राणयोर्पेक्यं क्षयो मुलपुरीषयोः ॥ युवा भवति वृद्धो पि सततं मूलबन्धनात् ॥ ६२ ॥ अपाने चोर्ध्वगे जाते प्रयाते वद्विमण्डले ॥ तथानलशिखादीप्तिर्वायुना पेरिर्ता यथा ॥ ६३ ॥ यातायातृऔ वहन्यपानूऔ मूलरूपस्वरूपकृऔ ॥ तेनाभ्यन्तः प्रदीप्तस्तु ज्वलनो देहजस्तथा ॥ ६४ ॥ दण्दाहता भुजक्षीव निश्चितं ऋजुतामियात् ॥ बिल प्रविष्टेव ततो ब्रह्मनाड्यन्तरं व्रजेत् ॥ तस्मान्नित्यं मूलबन्धः कर्तव्यो योगिभिः सदा ॥ ६५ ॥

Press the perineum with the heel, contract the anal sphincters and pull the apana vayu upwards. This is Mulabandha. 58

Apana, which has a downward movement, is forcefully raised upwards by contraction. Yogis call this Mülabandha. 59

Press the anus with the heel and forcefully contract apana vayu repeatedly, so that the vayu moves upwards. 60

Thus, with the practice of Mulabandha, prana and apana, nada and bindu are united. Then one certainly attains success in Yoga. 61

As a result of consistent practice of Mülabandha, Apâna and präna are unified, urine and faeces are reduced and even an old person becomes young. 62

parsnibhgena sampidya yonimäkuñcayed gudam II apanamürdhvamäkuñcya mûlabandho "yamucyate || 58 ||

Translation

When Apana rises up and reaches the region of fire (Navel region), the flame of the fire

blazes forth, being fanned by vayu. 63

Then the fire and Apana take their original

These verses give a rationale of arousal of

kundalini by the practice of Mülabandha 65.

form, which intensify the bodily fire. 64

adhogatimapānam vai ürdhvagam kurute balāt II âkuñcanena tam prähurmülabandham hi Yoginah II 59 II

gudam parsnya ca sampidya vayumakuñcayed balât il váram vāram yathā cordhvam samāyāti samīraņah II 60 II

prānāpānau nādabindū mūlabandhena caikatām il gatau tadá Yogasiddhim prāpnotyeva na samsayah II 61 II

apanapranayoralkyam ksayo mütrapurişayoh II yuva bhavati vrddho 'pi satatam mülabandhanat II 62 II

apane cordhvage jäte prayâte vahnimandale il tathanalasikhädīptirväyunā perirtā yathā II 63 II

yätäyätau vahnyapanau mülarüpasvarüpakau II tenäbhyantah pradiptastu jvalano dehajastathā II 64 II

dandahatā bhujangīva niścitam rjutāmiyat II bilam pravisteva tato brahmanadyantaram vrajet II tasmannityam mülabandhah kartavyo Yogibhih sada II 65 II

Yogi Becomes Immortal Through Mula Bandha

Apta Pramana - आप्त प्रमाण Hathapradipika of Svätmäräma V.88

The Uddiyana-bandha should be performed at the close of the Kumbhaka and before the Recaka (expulsion of vital air). For the reason that by (such Bandha) the Prana (vital alr) would spring up in the Susumna, this is said to be what is called Uddiyana by Yogin-s.

Uddiyana is always communicated by the Guru in the natural course. (The practitioner) should practice it without sloth, (whereupon) even an old man would turn young. He should, with effort, make constriction above and below the navel. Should he practice it for six months, he will verily conquer death; there is no doubt (about it). (106-109)

कम्भकान्ते रेचकादऔं कर्तव्यस्तुडियाणकः बन्धो येन सुषुम्नायां प्राणस्तुकीयते यतः ॥ १०६ ॥ तस्मादुडीयणाख्योऽयं योगिभिः समुदाहृतः । उद्धियाणं तु सहजं गुरुणा कथितं सदा ॥ १०७ ॥ अभ्यसेत् तदतन्द्रस्तु वृद्धोऽपि तरुणो भवेत् । नाभेरूध्वमध्यापि ताणं कुर्यात् प्रयत्नतः ॥ १०८ ॥ षाण्मासमभ्यसेन्मृत्युं जयत्येव न संशयः ।

kumbhakānte recakādau kartavyastūddiyānakah | bandho yena susumnâyam prânastûddîyate yatah || 106 || tasmäduddiyanakhyo'yam Yogibhih samudahrtah | uddiyanam tu sahajam guruna kathitam sadā || 107 || abhyaset tadatandrastu vrddho'pi taruno bhavet | nābherūrdhvamadhascāpi tānam kuryāt prayatnataļı || 108 || sanmasamabhyasenmrtyum jayatyeva na samsayah |

Sastra Pramana - शास्त्र प्रमाण Yoga-Sikhopanishad (106-109)

For the reason that the great bird performs soaring without fatigue, for that very reason, there should be (the practice of Uddiyana. Thence the Bandha derives its name. This Uddiyana-bandha is verily the Lion of the elephant of death. The release from that depends upon the virility of the body.

The Bandha of that description is difficult of accomplishment, (as it cannot be easily performed at all times). When the fire in the belly is disturbed, intense pain is produced. It should not be performed by a hungry man, nor by one who is given to sudden evacuation of faeces andurine. (Food) conducive to health and temperate, should be eaten, little by little and several times.

उद्याणं कुरुते यस्मादुविश्रान्तं महास्वगः ॥ ६ ॥ उब्धियाणं तदेव स्यात् तत्त्व बन्धोऽभिधीयते उद्भियाणो ह्यस्यौ बन्धो मृत्युमातङ्गकेसरी ॥ ७ ॥ तस्य भुक्तिस्तनोः कायात् तस्य बन्धो हि दुष्करः । अग्रुऔ तु चलिते कक्ष्मुऔ वेदना जायते भुशम् ॥ ८ ॥ न कार्या क्षुधितेनापि नापि वुण्मूलवेगिना । हितं मितं च भोक्तव्यं स्तोकस्तोकमनेकधा ॥ ९ ॥

udyānam kurute yasmādavišrāntam mahākhagah || 6 || udylyanam tadeva syat tatra bandho'bhidhiyate | uddiyano hyasau bandho mrtyumātangakesarī || 7 || tasya bhuktistanoh kayat tasya bandho hi duskarah | agnau tu calite kuksau vedană jāyate bhršam || 8 || na kāryā ksudhitenāpi nāpi vunmūtraveginā | hitam mitam ca bhoktavyam stokamstokamanekadhā || 9 ||

Sastra Pramana na - शास्त्र प्रमाण Varaha Upanishad (5, 6-9)

The Uddiyana Bandha Described by Sadashiva

Sastra Pramana - शास्त्र प्रमाण Yoga Kundali-Upanishad (1, 47-50)

कान्ते रेचकादऔ कर्तव्यस्तुद्रियाणकः । येन सुष्मायां प्राणस्तुब्रीयते यतः ॥ ४७ ॥ तस्मादवीयणाख्योऽयं योगिभिः समुदाहृतः सने पादऔ कराभ्यां धारयेद हढम ॥ ४८ ॥ गुल्फदेशसमीपि च कन्द्रं तत्र प्रपीडयेत् । पश्चिमं ताणमुदरे धारयेद्धदये गले ॥ ४९ ॥ शन्येः शन् पुर्यदा प्राणस्तुन्दसंधिं निगच्छति । तुन्ददोषं विनिर्धूय कर्तव्यं सततं शनूपेः ॥ ५० ॥

kumbhakânte recakâdau kartavyastûddiyanakah | bandho yena susumnayam pranastüddiyate yatah || 47 || tasmaduddiyanakhyo'yam Yogibhih samudahrtah | sati vajrāsane pādau karābhyām dhārayed drdham || 48 || gulphadeśasamīpe ca kandam tatra prapildayet | paścimam tānamudare dhārayeddhrdaye gale || 49 || śanaih śanairyada prānastundasamdhim nigacchati | tundadosam vinirdhûya kartavyam satatam śanaih || 50 ||

After the Kumbhaka and before expelling the vital air, the Uddiyanaka has to be performed, by which Bandha the Prana (vital air), rises up into the Susumna Nadi and for that reason this has been called by Yogins by the name of Uddiyana. While in the Vajrasana posture, one should firmly hold with the two hands the two feet and press the knot near the region of the ankles against them.

Then he should resort to the Pascima-tana in the belly, the heart and the neck whereby the Prana (vital air), would slowly and steadily reach the junction of the belly. This should always be performed slowly, after shaking off all disorders of the belly.

By what means a great bird soars up without rest, that alone is the Uddiyana and a Bandha is prescribed therefor. One should assume the Pascima-tana (constricting the belly) posture in the belly above the navel.

This will be the Uddiyana-bandha, the lion which will quell the elephant of Death, and which binds (the disease-generating) phlegm which is the water of Ether having its origin at the (thousand petalled lotus of the) head, flowing downwards.

अपानमूर्ध्वमुत्कृष्य मूलबन्धोऽयमुच्यते उद्याण कुरुते यस्मादविश्रान्तमद्वाखगः ॥ ७५ ॥ द्वियाणं तदेव स्यात्तत् बन्धो विधीयते पश्चिमं ताणं नाभेरूध्वे तु कारयेत् ॥ ७६ ॥ उद्धियाणोऽप्यथं बन्धो मृत्युमात्रब्रुकेसरी बध्राति हि शिरोजातमधोगामिनभोजलम् ॥ ७७ ॥

apānamūrdhvamutkrşya mülabandho'yamucyate | udyāṇaṃ kurute yasmādaviśrāntamahākhagaḥ || 75 || uddiyanam tadeva syättatra bandho vidhīyate | udare pascimam tāņam nābherürdhvam tu kārayet || 76 || uddiyano pyatham bandho mrtyumatangakesari | badhnāti hi śirojātamadhogāminabhojalam || 77 ||

How to Execute Uddiyana-Bandha

Sastra Pramana - यास्त म्माण Shiva Samhita(BA)-IV.48

Practise Uddiyana-Bandha Four times a Day

Sastra Pramana na - शास्त्र प्रमाण Shiva Samhita(BA)-IV.49

व्यमध्यपि तानं प नवंध एष स्यात्सवेदःखीघनाशनः ॥ पश्चिम तानं नाभेर्र्ध्वे त कारयेत । उद्यानाख्योऽत्न बन्धोयऽ मृत्युमातृक्रुकसरी ॥ ४८ ॥

nābherurdhvamadhaścāpi tānam pašcimamācaret | uddayanabamdha eşa syätsarvaduhkhaughanasanah || udare paścimam tānam nābherürdhvam tu kārayet | udyânâkhyo'tra bandhoya' mrtyumatangakesarî || 48 ||

nityam yah kurute yogî caturvaram dine dine | tasya nabhestu syadyena siddho bhavenmarut || 49 ||

Conquer Death, by Practising Uddiyana-Bandha for Six months

5 a stra Pramana - यास्त्र प्रमाण Shiva Samhita(BA)-IV.50

sanmasamabhyasanyogi mrtyum jayati niscitam | tasyodarāgnirjvalati rasavrddhih prajāyate || 50 ||

When the intestines above and below the navel are brought to the left side, it is called Uddyana-Bandha - the destroyer of all sins and sorrows. The left side viscera of the abdominal cavity should be brought above the navel. This is Uddyana-Bandha, the lion of the elephant of death.

The Yogi, who always practises it four times a day, purifies thereby his navel, through which the winds are purified.

By practising it for six months, the Yogi certainly conquers death; the gastric fire is kindled, and there takes place an increase of the fluids of the body.

Obtain Vigrahasiddhi, and Destroy All Diseases with Uddiyana-Bandha

Sastra Pramana - यास्त्र प्रमाण Shiva Samhita(BA)-IV.51

anena sutarăm siddhirvigrahasya prajāyate | rogānām samkṣayaścāpi Yogino bhavati dhruvam || 51 ||

Through this, consequently, the vigrahasiddhi is also obtained. All the diseases of the Yogi are certainly destroyed by it.

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.52

gurorlabdhvä prayatnena sädhyettu vicaksaanah | nirjane susthite deśe bandham parama durlabham ||52 ||

Having learnt the method from the Guru, the wise Yogi should practise it with great care. This most inaccessible Bandha should be practised in a retired and undisturbed place.

Apta Pramana - आप्त प्रमाण Nathamuni Yoga Rahasya I.64

Uddiyana Bandha -Conquerer of Death

Apta Pramana - आप्त प्रमाण Goraksh Paddhati 1.77-78

sthitvopaviśya vá kuryācchayitvā pi yathāruci | akrtähärah eva syät uddîyanaka bandhane || 64 ||

उड्यानं कुरुते यस्मादविश्रान्तं महास्वगम् । उद्गीयानं तदेव स्यान्मुत्युमात क्रकेसरी ॥७७॥ उदरात्पश्चिमे भागे अधो नाभेनिंगद्यते । उद्मियानो ह्ययं बन्धस्तत्व बन्धो निगद्यते ॥७८॥

udyānam kurute yasmādaviśrāntam mahākhagam | uddīyānaṃ tadeva syānmṛtyumātaṅgakesarī]|77|| udarātpaścime bhāge adho nābhernigadyate | uddiyano hyayam bandhastatra bandho nigadyate][78]|

Uddiyana bandha can be done in standing, seated or even lying postures as per one's preference, but it must always be done only before taking food.

Just as a great bird takes to flight untiringly, so his [practice of] Uddiyana[bandha] becomes a lion to the elephant of death. (1.77)

This upward lock (Uddiyana-bandha) is said [to be practiced] below the navel and at the back portion of the abdomen. There the lock is said [to be applied]. (1.78).

तस्मादविद्यानाख्योऽयं योगिभिः समुदाहृन्छतः ॥९०॥ नं कुरुते यस्माद अविश्रान्तो महाखाः ॥ यानं तदेव स्यात्तल बन्धो विधीयते ॥९१॥

atha uddiyana-bandhahûrdhvam yena susumnäyäh pränastüddiyate yatah || tasmaduddiyanäkhyo'yam Yogibhih samudahrrtah ||90|| uddinam kurute yasmād avišrānto mahākhagah || uddiyanam tadeva syattatra bandho vidhiyate ||91||

आप्त प्रमाण Hathapradipikā of Svātmārāma V.90

uddiyana. 91.

Translation

Retract the abdomen above the navel towards the back. This is uddiyana, which overcomes death, like a lion killing an elephant. 92.

The practice, which channelizes the

direction, is called Uddiyana by the

great bird (prana) always moving

upwards incessantly, is known as

prana through susumna in the upward

Yogis. 90The practice, which makes the

आप्त प्रमाण Hathapradīpikā of Svātmārāma V.92

udare paścimam tānam nābher-ürdhvam ca kārayet] uddiyano hyasau bandho mrtyumātanga-kesarī ||92||

Uddiyana Bandha -Makes You Young Again

आप्त प्रमाण Hathapradīpikā of Svātmārāma V.93

uddiyanam tu sahajam guruna kathitam sada|| abhyaset satatam yastu vrddho 'pi taruno bhavet ||93||

As a result of continuous practice of Uddiyana, as prescribed by Guru, even the old person becomes young. 93.

आप्त प्रमाण Hathapradipika of Svātmārāma V.95-96

sati vajrāsane pādau karābhyāṃ dhārayed drdham || gulphadeśasamīpe ca kandarpa tatra pīdayet ||95|| paścimam tânamudare kārayeccibuka hrdi || sanaih sanair-yatha prânah skandha-sangena gacchati ||96||

sarvesāmeva bandhānām-uttamo hyuddiyānakah | uddiyane drdhe bandhe mülam sväbhävika bhavet ||97||

Adopt vajrasana, firmly hold the feet near the ankles with respective hands and press upon the genital at that spot. 95.Contracting the abdomen towards the back, press the chin towards the chest in such a manner that the prana gradually rises up along the shoulders. 96.

Among all the bandhas, Uddiyana is the best. With firm application of Uddiyana, Müla (-bandha) is automatically formed. 97.

Most Powerful Bandha

आप्त प्रमाण Hathapradipikā of Svātmārāma V.97

आप्त प्रमाण Nathamuni Yoga Rahasya 1.62

sthitvopaviśya vā kuryācchayitvā'pi yathāruci | akrtähärah eva syat uddīyānaka bandhane || 62 ||

Uddiyana bandha can be done in standing, seated or even lying postures as per one's preference, but it must always be done only before taking food.

आप्त प्रमाण Nathamuni Yoga Rahasya I.63

gulmaplihādirogāņām nāšakam šakti cālakam | gurūpadešato jñātvā niyamenābhyasedidam || 63 ||

This (Uddiyana) bandha destroys the diseases in the abdominal region. It helps in the movement of Prana in Susumna (sakti calakam). Having been learnt directly from a teacher, this bandha must be practiced with great discipline.

आप्त प्रमाण Nathamuni Yoga Rahasya I.67

jālamdharākhyabandhasya mūlamudyāna bandhanam | niyamenoddiyanasya bandhasyabhyasato drdham | nādīcakrāņi šuddhāni bhavanti balavanti ca || 67 ||

Uddiyana bandha is the basis for Jalamdhara bandha. Through regular and disciplined practice of Uddiyana bandha, the nadis and cakras become clean and strong.

(With Uddiyanan bandha) The impurities that have entered the liver and spleen are regularly cleaned. Digestion improves and diseases of the urinary track are also destroyed.

Uddiyanabandha

आप्त प्रमाण

Nathamuni Yoga Rahasya I.68

आप्त प्रमाण Nathamuni Yoga Rahasya 1.69

यकृत्प्लीहरातास्सर्वे मलाः शुध्यन्ति नित्यशः ।

yakrtplihagatāssarve malāh śusyanti nityaśah |

jätharagnivivrddhiśca mütrarogaśca naśyati || 68 ||

जाठराग्निविवृद्धिश्च मूत्ररोगश्च नश्यति ॥

apanakopato ye hi vyadhisamgha udiritãh | mülato te vinasyanti lohitassaralo bhavet || 69 ||

(With Uddiyanan bandha) Those groups of diseases arising out of the vitiation of the apana vayu are totally eliminated and the blood also becomes clean.

आप्त प्रमाण Nathamuni Yoga Rahasya 1.70

alasyamülocchedaya prabhurudyanabandhanah | mitasatvahitähärasevanät siddhimäpnuyät || 70 ||

Uddiyana bandha removes tiredness and fatigue. By eating limited sattvic food, its benefits are realized.

The Jalamdhara Bandha Explained Sastra Pramona - शास्त्र प्रमाण Yoga-Sikhopanishad (109-112)

तु कर्तव्यो बन्धो जालंधराभिधः ॥ १०९ ॥ कंठसंकोचरूपोऽसुऔ वायुमार्गनिरोधकः । कण्ठमाकुञ्ज्य हृदये स्थापयेद दृढमिच्छया ॥ ११० ॥ न्धी जालंधराख्याऽयममताप्यायकारकः अधस्तात कञ्चनेनाशु कण्ठसंकोचने कृते ॥ ११२ ॥ ये पश्चिमताणेन स्यात प्राणो ब्रह्मनाडिगः कुण्डल्या ग्रन्थित्नयविभेदनेन निर्विकल्पकप्राप्तिः वज्रासनस्थितो योगी चालयित्वा तु कुण्डलीम् ॥ ११२ ॥

pürakânte tu kartavyo bandho jâlamdharabhidhah || 109 || kamțhasamkocarüpo'sau vāyumārganirodhakah | kanthamakuñcya hrdaye sthapayed drdhamicchaya || 110 || bandho jālaṃdharākhyo'yamamrtāpyāyakārakaḥ | adhastāt kuncanenāšu kanthasamkocane krte || 111 || madhye pascimatânena syāt prāno brahmanāḍigah | kundalya granthitrayavibhedanena nirvikalpakapraptih vajrāsanasthito yogī cālayitvā tu kundalīm || 112 ||

The Bandha known as Jalamdhara should be performed at the close of the Puraka (in-filling the vital air). This is of the form of constricting the throat with a view to obstruct the passage of vital air. After constricting the throat, he should establish (the vital air) firmly in the bosom.

This is known as the Jalamdharabandha, which causes the full flow of nectar. Should the constriction of the throat be made with the immediate contraction of the nether part, by (performing) Pas'cima-tana in the middle, the Prana (vital air) will reach the Brahma-nadi.

pûrakânte tu kartavyo bandho jālamdharābhidhah | kanțhasamkocarüpo'sau văyumârganirodhakah || 51 || adhastāt kuncanenāšu kanthasamkocane krte | madhye paścimatânena syát prâno brahmanādigah || 52 || pürvoktena kramenaiva samyagāsanamāsthitah | călanam tu sarasvatyah krtva prănam nirodhayet || 53 ||

alamdhara Bandha

Sastra Pramana - वास्त प्रमाण Yoga Kundali-Upanishad (1, 51-53)

Sastra Pramana - यास्त प्रमाण Hatharatnávalī II.66 - 71

The Bandha, known as the Jalamdhara, should be performed at the end of the Puraka (after inhalation). This is causing obstruction to the passage of the vital air, of the form of constricting the throat.

When constriction of the throat is made by suddenly contracting the nether part of it and with the Pascima-tana of the middle, the vital air will enter the Brahma-nadi. Having assumed the proper posture well, in the manner described above and roused the Sarasvatl, he should control the Prana-air.

Contract the throat and press the chin against the chest. This is jalandhara bhanda, which removes old ages and premature death. Moreover, it ties up the nervous network, which restricts the downward flow of the nectar oozing from the space. 66

तात्कुञ्चनेनाशु कण्ठसङ्कोचने कृते ॥ ये पश्चिमतानेन स्यात् प्राणो ब्रहृमनाडिंगः ॥ ६९ ॥ मुलस्थानं समाकुद्ध उद्गियानं तु कारयेत् ॥ च पिङ्गलं बद्ध्वा वाहयेत् पश्चिमं पथम् ॥ ७० ॥ अनेनुपेव विधानेन प्रयाति पवनो लयम् ॥ ततो न जायते मृत्युत्जरारोगादिकं तथा ॥ ७१ ॥

kanthamākuñcya hrdaye sthāpaueccinukam drdham il bandho jalandharákhyo 'yam jarāmrtyuvināšakah ll badhnāti hi śirājālam nādho yāti nabhojalam II 66 II tato jālandharo bandhah kanthasańkocane krte il na pîyûşam patatyagnau na ca vâyuh prakupyati II 67 II bhandhatrayamidam śrestham mahāsiddhaiśca sevitam II sarveşâm Yogatantrānām sādhanam Yogino viduh II 68 II adhastātkuñcanenāšu kanthasańkocane krte il madhye paścimatānena syāt prāno brhamanādigah II 69 II mülasthánam samákuñcya uddiyánam tu karayet il idām ca pińgalam baddhvā vāhayet pašcimam patham II 70 II anenaiva vidhānena prayāti pavano layam il tato na jāyate mrtyutjarārogādikam tathā II 71 II

Jalandhara bandha adopted by contracting the throat does not allow the nectar to fall into the fire and voyu does not go astray. 67

The set of three bandhas is of great Importance in all the yogic treatises and is even practised by the eminent Siddhas. 68

Firmly contract the lower region (Apply mulabandha) , contract the throat (Apply Jalandhara bandha) and retract in the middle (Apply uddiyana bandha). Thus, prâna moves in the brahmanadi. 69

Adopt mulabandha and practise uddiyana. This closing of ida and pingala directs the praha into the posterior path (susumna). 70

Adherence to such techniques alone merges the pavana into the laya state, which retard untimely death, diseases and old age etc. 71

Sastra Pramana - शास्त्र प्रमाण Dhyana-bindopanisad (78)

Jalandhara Bandha: How and Why?

Sastra Pramona - शास्त्र प्रमाण Shiva Samhita(BA)-IV.38

tato jálamdharo bandhah kanthaduhkhaughanaśanah | Jalamdhare krte bandhe kanthasamkocalaksane || 78 ||

atha jalandharabandha |

baddhāgalaśirājālam hradaye cibukam nyaset | bandhojālandharah prokto devānāmapi durlabhah || nābhisthavanhirjatūnām sahastrakamalacyutam | pibetpîyusavistăram tadartham bandhayedimam || 38 ||

bandhananena pîyusam svayam pibati buddhimân | amaratvanca samprapya modate bhuvanatraye || 39 ||

Then the Jalam-dhara-bandha, which destroys the flood of allments in the throat, when the Jalam-dhara-bandha, which is characterized by the constriction of the throat, is made.

Having contracted the muscles of the throat press the chin on the breast. This is said to be the Jalandhara-Mudra. Even Gods reckon it as inestimable.

The fire in the region of the navel (i.e., the gastric juice) drinks the nectar which exudes out of the thousand-petalled lotus. (In order to prevent the nectar to be thus consumed). he should practise this Bandha. 38

Through this Bandha, the wise Yogi himself drinks the nectar, and, obtaining immortality, enjoys the three-worlds.

Sastra Pramana - खास्त प्रमाण Shiva Samhita(BA)-IV.39

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.40

Jälandharah Bandha -Avoid Untimely Death, Diseases and Old Age

Apta Pramona - आप्त प्रमाण Hatharatnávali II.66

abhyasah kriyate nityam Yoginä siddhimicchata || 40 ||

kanthamakuñcya hrdaye sthapaueccinukam drdham || bandho jalandharakhyo ´yam jaramrtyuvināšakah || badhnāti hi śirājālam nādho yāti nabhojalam || 66 ||