pranayama🔗

प्राणायाम Tuning with the Cosmos

Pranayama 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.

Yoga Kundali-Upanishad I.19 states:

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." Paramahamsa Nithyananda

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:

"When in the mind and in all perceptions, the cognition of Oneness with the Brahman persists and all movements are stilled, this is called Prāṇāyāma, '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."

Paramahamsa Nithyananda 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, unattended, 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

Paramahamsa Nithyananda

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.

Yoga Darshana II. 49 "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

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." Paramahamsa Nithyananda

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.

THE DIFFERENT TYPES OF BREATH CONTROL 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!

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

Translation Having established in the practice of āsanas, a yogi, who is self-restrained and consumes wholesome and moderate food, should undertake the regular practice of prāṇāyāma, as instructed by the Guru.1

Translation 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.

Translation 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.

Āpta Pramāṇa-आप्त प्रमाण Hathatatvakaumudi Ch.9.1-4

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, waist and abdomen would shake well. Similarly, rotate the neck. This is called meruchalana.

kaṭipṛṣṭhasamīraghnaḥ kaṇṭhasthaakaphanāśanaḥ | koṣṭhavakṣogataṃ marut kapharogaharaḥ param || 5 || suṣuṇā ṛjutāṃ dhatte kuṇḍalīkṣobhadastathā | nāḍīsaṅghaślathakaraṃ āśramāntaṃ 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.

saumunnatasphik nanu cakravat kṣiped vidhāya pāṇidvayamūrdhvamuccaiḥ || śramāvadhīmaṃ muhūrabhyased dine cakryākhyabandhaṃ sakalāmayaghnam || 8 ||

Translation

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.

cakrībandhaḥ kuṇḍalīkṣobhakārī tānaṃ nābhau saṃvidhatte tathaiva || agnerdīptiṃ nāḍīsaṅghaślathatvam kuryādāmājīrṇaśūlādināśaṃ || 9 ||

Translation

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.

Carana

Āpta Pramāṇa- आप्त प्रमाण Hathatatvakaumudi Ch.9.13

anulomavidhānābhyāṁ cāraṇāṅgabhramo bhavet | daśadhā cāraṇā mukhyā jaghanyānyā smṛtā budhaiḥ || 13 ||

Translation

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

Ten Types of Caranas

Āpta Pramāṇa- आप्त प्रमाण Hathatatvakaumudi Ch.9.14

śirojaṭharadordaṇḍacaraṇadvitayaṁ tathā | ūrūjānuyugaṁ caiṣāṁ cāraṇā daśadhā matā || 14 ||

Translation

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

Jaghanya Carana

Āpta Pramāṇa- आप्त प्रमाण Hathatatvakaumudi Ch.9.15,17

maṇibandhau pade'ṅgulyaḥ sandhayo'nye ca dehagāḥ | jaghanyā cāraṇā teṣāṁ mukhyamukhyatayā tataḥ || 15 || śatārdhaṁ ca tadardhaṁ ca jaghanyādiṣu cāraṇā | cāraṇāmācaredevaṁ pratimāsatrayāvadhi || 17 ||

Translation

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.

Dancing Form

Āpta Pramāṇa - आप्त प्रमाण Hathatatvakaumudi Ch.9.16

Translation 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.

pranayama

Āpta Pramāṇa - आप्त प्रमाण Hathatatvakaumudi Ch.35.12

Translation 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.

Āpta Pramāṇa - आप्त प्रमाण Hathatatvakaumudi Ch.36.1

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

Āpta Pramāṇa - आप्त प्रमाण Hathatatvakaumudi Ch.36.5

Translation 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.

chapter 5

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

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.

Effect of Pranayama, Dharana, Pratyahara, Dhyana

pra'n.a'ya'mair dahed dos"a'n dharan.a'bhistu kilbis"am || 16pratya'ha'ren.a samsarga'n dhya'nena'nas'vara'n gun.a'n |

Translation 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 decay.

What is Considered Dharana, Yoga and Yogasiddhi

pra'n.a'ya'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'

Translation 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.

What is Pranayama?

Śāstra Pramāṇa शास्त्र प्रमाण Kirana Agama - Yoga Pada (16-17)

pūrakaḥ Kumbhakaṣcaiva recakaśca tṛtiyakaḥ | pūraṇāt - pūrako vāspi yaḥ kumbhastannirodhakaḥ || 16 || recanāt - recakaḥ proktaḥ prāṇāyāmatrayaṁ kuru |

Translation Prāṇāyāma consists of three phases of breath-processes

Translation

Adopting padmāsana, a yogī inhales through the left nostril, retains breath to the capacity and exhales through the right nostril. 11

Śāstra Pramāṇa शास्त्र प्रमाण Tri-shikhi-brahmanopanishad 94

Translation

Expiration (of foul air from the body), then Inspiration (of pure air), then purifying the air (with the Kumbhaka), similarly expiration (once again completely); the exhaustion of air, by (repeating) the (above) four (processes), is said to be Pranayama.

Śāstra Pramāṇa - शास्त्र प्रमाण Darshanopanishad VI.1

Translation 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.

to Sadashiva

Āpta Pramāṇa - आप्त प्रमाण Kumbhaka Paddadhi 174

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

Translation Even the gods like Brahma etc. became free from death through consistent prāṇāyāma. Therefore, one should do prāṇāyāma. 82.

Śāstra Pramāṇa - शास्त्र प्रमाण Darshanopanishad VI.12-13

Translation 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.

amantrakassamantraśca prāṇāyāmo dvidhā mataḥ | mantraprayogassarvatramadhikriyāmavalambate || 96 sagarbho mantrasahitaḥ vigarbho mantravicyutaḥ | praśasto mantra sahita itarastvadhamassmṛtaḥ || 97

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

pranayama

Āpta Pramāṇa-आप्त प्रमाण Goraksh Paddhati (2, 2-5)

Translation [Yogic] exhalation, inhalation, and retention are of the nature of the humming sound (praṇava) [i.e., the sacred syllable Om]. Breath control is threefold and endowed with twelve measures (mātrā). (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" (prāṇāyāma). (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)

Pranayama and Kumbhaka - Essential part of Yogic Practice

Śāstra Pramāṇa शास्त्र प्रमाण Yoga Kundali-Upanishad I 19-21

Translation 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, Sitali and Bhastri as the fourth, that is the combined Kumbhaka.

The qualities of the breath

Śāstra Pramāṇa-शास्त्र प्रमाण Varaha Upanishad V. 18

Translation (Puraka) in-filling, (Kumbhaka) steadying, similarly (Recaka) expelling, then (Puraka) in-filling again, these are 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).

Sagarbha Pranayama in 3 kinds, and control of breath

Translation The specific kind of Pranayama known as sagarbha Pranayama 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).

Description of Puraka

Translation 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.

Description of Kumbhaka

Translation 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.

Description of Rechaka

Translation 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.

Pranayama and Kundalini Awakening

Śāstra Pramāṇa शास्त्र प्रमाण Vijnana Bhairava Tantra. 154

Translation 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. 154

Vayusiddhi (Levitation) – Destroys Darkness of World

Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita. III. 42

Translation 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.

Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita. III. 43

Translation 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.

Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita. III. 44

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

Śāstra Pramāṇa-शास्त्र प्रमाण Shiva Samhita, III, 45

Translation 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.

Śāstra Pramāṇa-शास्त्र प्रमाण Shiva Samhita, III, 46

Translation 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.

Śāstra Pramāṇa-शास्त्र प्रमाण Shiva Samhita, III, 47

Translation 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.

Śāstra Pramāṇa-शास्त्र प्रमाण Shiva Samhita, III, 48

Translation 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.

On the duration of Pranayama

prasa'rya ca'gra hastam tu ja'num kr'tva' pradaks"in.am || 20 chot'ika'm tu tato dadya'n matrais"a'tvabhidhi'yate |

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

Description of Tala (Twelve Matras)

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

Translation Twelve Matras make one measure known as Tala.

Level of Pranayama based on number of Talas

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

Yogi to Increase One Tala per day in Practice of Pranayama

ekaika'm vardhayen ma'tra'm pratyaham Yogavittamah | na tvren.a vilambena kramen.aiva vivardhayet || 23 ||

Translation The sadhaka who has known well the system of Yoga should 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.

Matra: the unit of measurement for Pranayama

Śāstra Pramāṇa शास्त्र प्रमाण 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 is made up of twelve Matras.

Then should he perform the Puraka for a duration of twelve Matras. The Kumbhaka 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. In (the practice of) the inferior type (the 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 said to be thrice as many.

Measuring time for Pranayama

Āpta Pramāṇa-आप्त प्रमाण Kumbhaka Paddadhi 158-162

Translation The learned Yogis state the measurement of time, called mātrā to be nine-fold. The measure of mātrā is (i) time taken for twinkling of the eyes, (ii) pronouncing a short vowel, (iii) 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 atimātras which are to be used gradually according to the region and season. 161

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

pranayama

Translation 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.

Translation 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.

Yogi should go on with his practice irrespective of all the obstacles and hazards (Will Persistency) Śāstra Pramāṇa-शास्त्र प्रमाण Shiva Samhita. III. 47

Translation 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.

Repetition of long Pranava Om to destroy obstacles Śāstra Pramāṇa-शास्त्र प्रमाण Shiva Samhita. III. 48

Translation 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.

pranayama

Āpta Pramāṇa - आप्त प्रमाण Kumbhaka Paddadhi 153

Translation 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.

Śāstra Pramāṇa - शास्त्र प्रमाण Yoga Kundali-Upanishad | 54-55

Translation 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.

Śāstra Pramāṇa - शास्त्र प्रमाण Yoga-Sikhopanishad 88 - 89

Translation 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).

| Order of Pranayamas Āpta Pramāṇa - आप्त प्रमाण Haṭhapradīpikā of Svātmārāma (Chapter 5, Verse 177) | तदाभ्यसेत् सूर्यभेदम्-उज्जायीं चापि शीतलीम् ॥ एवम् - अभ्यासयुक्तस्य यमस्तु यमिनः कुतः ॥ १७७ ॥ tadābhyaset sūryabhedam-ujjāyīṁ cāpi śītalīm । Ievam - abhyāsayuktasya yamastu yaminaḥ kutaḥ ॥ 177 ॥ | Translation After that, take up the practice of sūrya-bheda, ujjāyī and śītalī. A Yogī, who practices in this manner, is not afraid of death. 177 |

| Duration of Pranayama Practice Āpta Pramāṇa-आप्त प्रमाण Haṭhapradīpikā of Svātmārāma (Chapter 5, Verse 178) | muhūrttadvayaparyantaṁ nirbhayaṁ cālanādasau ॥ ūrdhvam-ākṛṣyate kiñcit suṣumnāgata-kuṇḍalī ॥ 178 ॥ muhūrttadvayaparyantaṁ nirbhayaṁ cālanādasau ॥ ūrdhvam-ākṛṣyate kiñcit suṣumnāgata-kuṇḍalī ॥ 178 ॥ | Translation If one fearlessly undertakes this practice for six hours, kuṇḍalī is aroused and it enters into suṣumnā. 178 |

| Heat generating Kumbhakas Āpta Pramāṇa-आप्त प्रमाण Haṭhatatvakaumudī (Chapter 10, Verse 8-9) | iti kaphavātarogakṛmidoṣaśaityavikārahara uṣṇavīryaḥ sūryabhedakumbhakaḥ ॥ 8 ॥ ujjayīsūryabhedau dvau kumbhāvauṣṇau smṛtau muneḥ । cidrupoṣmāṁśudhamanīviṣavāhatayā tanau ॥ 9 ॥ iti kaphavātarogakṛmidoṣaśaityavikārahara uṣṇavīryaḥ sūryabhedaKumbhakaḥ ॥ 8 ॥ ujjāyīsūryabhedau dvau kumbhāvauṣṇau smṛtau muneḥ । cidrūpoṣmāṁśudhamanīviṣavāhatayā tanau ॥ 9 ॥ | Translation 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. |

| The Four Stages of Pranayama Śāstra Pramāṇa-शास्त्र प्रमाण Shiva Samhita 29 | samakāyaḥ sugandhiśca sukāntiḥ svarasādhakaḥ । ārambhaghaṭakaścaiva yathā paricayastadā ॥ niṣpattiḥ sarvayogeṣu yogāvasthā bhavanti tāḥ ॥ 29 ॥ samakāyaḥ sugandhiśca sukāntiḥ svarasādhakaḥ । ārambhaghaṭakaścaiva yathā paricayastadā ॥ niṣpattiḥ sarvayogeṣu yogāvasthā bhavanti tāḥ ॥ 29 ॥ | Translation 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). |

Śāstra Pramāṇa - शास्त्र प्रमाण

Sandilya Upanishad VII.6-7

Translation

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 demand-, he 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 Nadi-s).

pranayama

Śāstra Pramāṇa - शास्त्र प्रमाण

Yoga-Tattvopanishad 65-67

Translation

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 twilight, should he practise (as above) and once every day should he perform Kevala-Kumbhaka.

Levels of Pranayama

Śāstra Pramāṇa - शास्त्र प्रमाण Yoga-Cudamany Upanishad 105-106

Translation (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.

The Yogic Powers attained from Pranayama

Śāstra Pramāṇa - शास्त्र प्रमाण Yoga-Cudamany Upanishad 51 - 62

Translation 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

Translation

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.

Special instructions on the Practice of Yoga

Śāstra Pramāṇa - शास्त्र प्रमाण

Śaṇḍilya upaniṣhad VII. 3-4

Translation

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.

Third stage of development according to Dattatreya

Āpta Pramāṇa-आप्त प्रमाण Kumbhaka Paddadhi 199-200

Translation 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.

Mṛdu-meru, Madhya-meru, and Tīvrameru

Āpta Pramāṇa-आप्त प्रमाण Kumbhaka Paddadhi 214-215

Translation First three stages lead to purification of the nāḍīs and increase of gastric fire. In mṛdumeru perspiration is generated, in madhyameru one experiences tremors and in tīvrameru one levitates. In other stages upto samādhi, one gets the results as per the names indicate, such as pratyāhāra, dhāraṇā, dhyāna and samādhi.

Merucalaka

Translation 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.

amerumeruprabhidā maheśo dvidhā'vadat kumbhamidhādimophalaḥ || na vardhaydrodhamatho susaṁyamaṁ kṛtaṁ yathāśakti cireṇa siddhidaḥ || 40 || amumabhyasataḥ pumso naisargikamerusambhūtiḥ | babhubhiḥ kālair bhūyāt aganyapuṇyaiḥ parāsumateḥ || 41 || tasya tribhūmikatvaṁ cirakālābhyāsato bhūyāt | dvādaśa naisargikato hyadhikāśced daivayogena || 42 || mātrā prathamabhuvi syurdattātreyo'bravīt dravībhāve | asyā dviguṇaṁ kampaṁ triguṇaṁ utthāpikāṁ yoge || 43 ||

Translation

There are three stages of development with its prolonged practice. The first stage (natural) consists of twelve (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 one levitates.

Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita. III. 60

tataḥ paricayāvasthā Yogino'bhyāsato bhavet | yadā vāyuścandrasūryam tyaktvā tiṣṭhati niścalam || vāyuḥ paricito vāyuḥ suṣumnā vyomni saṁcaret || 60 ||

Translation

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.

Benefits of Pranayama

Translation 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 ill-regulation 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.

Translation 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.

Benefits of Pranayama and purifying the nadis Śāstra Pramāṇa शास्त्र प्रमाण Yogatattvopanishad 44-46

Translation 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.

Haṭhapradīpikā of Svātmārāma (Chapter 4, Verse 15)

When the nāḍīs are purified, the external signs surely appear, such as slimness of the body and lustre. 15

pranayama

Purification of the nadis and experience of bliss

Śāstra Pramāṇa शास्त्र प्रमाण Sandilyopanishad VII 8-10

Translation 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 Nadi-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.

Haṭhapradīpikā of Svātmārāma (Chapter 4, Verse 29)

When the group of nāḍīs is purified through prescribed practice of prāṇāyāma, prāṇa easily pierces and enters the opening of suṣumnā. 29

Effect of Pranayama, Dharana, Pratyahara, Dhyana

pra'n.a'ya'mair dahed dos''a'n dharan.a'bhistu kilbis"am || 16 pratya'ha'ren.a samsarga'n dhya'nena'nas'vara'n gun.a'n |

Translation

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.

Achieving union with Shiva through such practice

avina'bha'va samyukto jyoti'ru'pam sunirmalam || 14 susu'ks''mam vya'pakam nityam nirvikalpam sada'budhah

Translation

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.

Pranayama destroys Karma (of this and past lifetimes)

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 49

pūrvārjitāni karmāṇi prāṇāyāmena niścitam | nāśayetsādhako dhīmānihalokodbhavāni ca || 49 ||

Translation

The wise practitioner surely destroys all his Karma, whether acquired in its life or in the past, through the regulation of breath.

Sixteen Pranayamas to destroy the virtues and vices from past lifes

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 50

pūrvārjitāni pāpāni puṇyāni vividhāni ca | nāśyetṣoḍaśaprāṇāyāmena Yogī puṁgavaḥ || 50 ||

Translation

The great Yogi destroys by sixteen Pranayamas the various virtues and vices accumulated in his past life.

pranayama

The Ghata Avasta states reached by Yogi through Pranayama

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 55

Translation 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.

Ghata Avasta described

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 56

Translation 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.

Pratyahara when Kumbaka for three hours

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 57

Translation 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.

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 59

Translation 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.

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 68

Translation 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.

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 71

Translation The wise Yogi, who daily drinks the ambrosial air, according to proper rules, destroys fatigue, burning (fever), decay and old age, and injuries.

Āpta Pramāṇa आप्त प्रमाण Shiva Samhita. III. 57

Translation 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.

Āpta Pramāṇa आप्त प्रमाण Yoga-rahasya of Srinatha-muni 1.57

Translation The respiratory rate is generally the same for everyone. Yogis reduce this rate through the practice of Pranayama.

Āpta Pramāṇa आप्त प्रमाण Yoga-rahasya of Srinatha-muni 1.56

Translation During the practice of asanas, movement of the breath must be regulated. 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.

Translation Mind becomes poised, as the prāṇa moves in the middle path (suṣumnā). The poised state of mind is called manonmanī. 30.To attain such a state (manonmanī), the adepts (of Yoga) practise various Kumbhakas. Surprising results can be achieved by practicing various Kumbhakas. 31.

Translation Practice of prāṇāyāma brings about an easy success, after removing the impurities, such as fat and phlegm, through the practice of ṣaṭ-karmas. 2.

Translation The host of impurities certainly gets dried up through prāṇāyāma. According to some teachers, there is no need for other practices. 3.

through Pranayama

Translation Even the deities like Brahmā and others attained perfection through the consistent practice of prāṇāyāma. Therefore, one should practice prāṇāyāma. 4.

with Pranayama

Translation Mind becomes active as the breathing increases. When breath is controlled, mind becomes steady. To attain mental stability, a Yogī should practice prāṇāyāma. 5.

Pranayama overcomes death

Translation The jīva (embodied soul) does not leave the body so long as prāṇa remains. Death means exit of prāṇa. Therefore, prāṇa should be controlled. 6.

The attitude while doing Pranayama

Translation One should undertake regular practice of prāṇāyāma with pious attitude. Thus, one gets rid of the impurities and attains (deep) sense of well being. 7.

Deep cleanse with Prāṇāyāma

Translation Practice of prāṇāyāma 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.

Stay centered and beyond fear

Translation Mind remains poised, so long as prāṇa is controlled in the body. Fear of death (kāla) will not arise, so long as the gaze is fixed at the center of the eyebrows. 28

The Flowering of the practice of Pranayama

Āpta Pramāṇa आप्त प्रमाण Goraksh Paddhati (2, 6-9)

Translation 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 (vāyu). (2.6) The Yogin, [seated in] the bound lotus posture and saluting the teacher and Shiva, should practice breath control in solitude (ekānta), with his gaze on the middle between the brows. (2.7) Drawing up the apāna air, he should unite it with the prāna. When it is led upward with the [Kundalini] power, he is released from all sins. (2.8) Having closed the nine gates (dvāra) [i.e., the openings of the body], having sucked in the air and holding it firmly, having conducted it to the "space" (ākāsha) [of the heart?] together with the apāna 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)

Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch.11.2

Translation Practice of Pranayama renders prana invariably inactive which removes diseases, stabilizes prana which takes one to gagana (brahmarandhra) and causes prana secreting ambrosia which leads one to immortality.

Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch.11.3

Translation 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.

Āpta Pramāṇa आप्त प्रमाण Nathamuni Yoga Rahasya I.99

Translation Through Pranayama, Dharana and Dhyanam indeed happen. Thus, the regulation of breath is always known to be fruitful.

Āpta Pramāṇa आप्त प्रमाण Nathamuni Yoga Rahasya I.98

Translation Sagarbha Pranayama destroys very quickly the agitation of the mind, increases life span, cleans the mind of heaviness and also remove illness.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 120

Translation 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.

pranayama

On breathing techniques: Surya Bedha - The Disease Killer

Śāstra Pramāṇa शास्त्र प्रमाण Yoga-Sikhopanishad 91-92

Translation 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).

A Powerful Purifying Technique

Śāstra Pramāṇa शास्त्र प्रमाण Yoga Kundali-Upanishad | 22-26

पुनः पुनरिदं कार्यं सूर्यभेदमुदाहृतम् ।

In a hallowed and secluded spot devoid 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.

pranayama

Purify the cranium with Surya Kumbhaka

Śāstra Pramāṇa शास्त्र प्रमाण Sandilya Upanishad VII 13-1

sukhāsanastho dakṣanāḍyā bahisthaṃ pavanaṃ samākṛṣyākeśamānakhāgraṃ kumbhayitvā savyanāḍyā recayet | tenakapālaśodhanaṃ vātanāḍīgatasarvarogavināśanaṃ bhavati || 13-1 ||

Translation

(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 it through the left (Ida) Nadi. 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 vital air flows.

Sūrya and Candra Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 109

sūrya-candrāvimau kumbhau druhiṇena purodito auatyuṣṇa-śītalāvetau deśa-kāla-prayojitau || 109 ||

Translation

According to Druhiṇa (Śiva), these are called sūrya and candra Kumbhakas respectively. These being of the nature of heat and cold they should be practiced taking into consideration the region and season.

Benefit of Candra and Surya Kumbhakas

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 118

candreṇa pitta-doṣāṇām-itareṣāṃ pareṇa tu nāśaḥ sarvātmanā bhūyāt tribhir-māsair-na sāśayāḥ

Translation

Candra (inhaling through left nostril) and holding alleviated vitiation of bile (pitta), while other (sūrya Kumbhaka) overcomes other (kapha and vāta) disorders in the three months, in which there is no doubt.

Śāstra Pramāṇa शास्त्र प्रमाण Yoga Kundali-Upanishad I 26-29

mukhaṁ saṁyamya nāḍībhyāmākṛṣya pavanaṁ śanaiḥ ||26 || yathā lagati kaṇṭhāttu hṛdayāvadhi sasvanam | pūrvavat kumbhayet prāṇaṁ recayediḍayā tataḥ || 27 || śīrṣoditānalaharaṁ galaśleṣmaharaṁ param | sarvarogaharaṁ puṇyaṁ dehānalavivardhanam || 28 || nāḍījalodaraṁ dhātugatadoṣavināśanam | gacchatastiṣṭhataḥ kāryamujjāyyākhyaṁ tu Kumbhakam || 29 ||

Translation 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 noise, 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 Ujjayi.

Kumbhaka Paddadhi 131-132

mukhaṁ niyamya nāḍībhyām-ākṛṣyāsuṁ niyojayet | kuṇḍalī-pārśvayoḥ paścāt kumbhayed-udara-sthitam | 131 | recayed-iḍayā vāyuṁ gacchan-tiṣṭhan-yadā caret | ujjāyī-Kumbhakaḥ proktaḥ śivenākhilavedinā || 132 ||

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 dhātus (bodily constituents), phlegmatic disorders of the throat and increased bodily fire and luster.132

Suryabheda in winter, Sitka or Sitali in summer

Translation 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.

pranayama

Sitali Kumbhaka - Remover of hunger and thirst

Śāstra Pramāṇa शास्त्र प्रमाण Yoga-Sikhopanishad 95-96

Translation 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.

Sitali-Kumbhaka - Great healing technique!

Śāstra Pramāṇa शास्त्र प्रमाण Yoga Kundali-Upanishad 1.30-31

Translation 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, biliousness, fever, thirst and poisons, this Kumbhaka known as Sitali kills.

Śāstra Pramāṇa शास्त्र प्रमाण Darshanopanishad (VI.25-26)

jihvayā vāyumākṛṣya yaḥ pibet satataṃ naraḥ |

|śramadāhavinirmukto yogī nīrogatāmiyāt || 25 ||

jihvayā vāyumākṛṣya jihvāmūle nirodhayet | pibedamṛtamavyagram sakalaṃ sukhamāpnuyāt || 26 ||

Translation 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.

Śāstra Pramāṇa शास्त्र प्रमाण Darshanopanishad VI.29

māsamātraṃ trisaṃdhyāyāṃ jihvayāropya mārutaṃ | amṛtaṃ ca pibannābhau mandaṃ mandaṃ nirodhayet || 29 || vātajāḥ pittajā doṣā naśyantyeva na saṃśayaḥ |

Translation 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.

Śāstra Pramāṇa शास्त्र प्रमाण Sandilyopanishad VI 13-14

jihvayā vāyuṃ gṛhītvā yathāśakti kumbhayitvā nāsābhyāṃrecayet | tena gulmaplīhajvarapittakṣudhādi naśyatiśītalī tu jihvayā || 13-4 ||

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, biliousness, hunger and the like are destroyed.

Yogi Drinking PranaVayu at the root of the palate

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 70

Translation 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.

Haṭhapradīpikā of Svātmārāma (Chapter 5, Verse 54)

Translation A Yogi drinks the cool water, forming the tongue like the beak of crow.This technique of prāṇāyāma makes him free from (signs of) old age . 54.

Kāka-Cañcu (Sitali)

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 141-142

Translation Forming the tongue like a tube, take the air in through it. After holding the breath, exhale through the nose. This is kāka-cañcu. It removes hunger, thirst, bilious tendency, fever and inflammation of the spleen and toxicity.

Śitali Kumbhaka - remover of thirst and hunger

Āpta Pramāṇa आप्त प्रमाण Haṭharatnāvalī (2, 19-20)

Śitalī Kumbhaka removes dropsy, disorders of the spleen, fever, acidity, and toxicity and controls hunger and thirst. 20.

Śitali-kāka-cañcuka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 143-147

Translation 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 śitali-kāka-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 kundali.

Śītali-kāka-cañcuka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 143-147

Sītali Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi (Chapter 10, Verse 16)

Translation 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.

gulmaplīhodaraghno jvarakṣavathutṛṣam yakṣmapitte nihanti || doṣaṃ devaṃ ca hanyāditi madadalanah śītalīnāma kumbhaḥ || 17 ||

Translation 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.

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 74

kākacañcvā pibedāyuṃ sandhyorubhayorapi | kuṇḍalinyā mukhe dhyātva kṣayarogasya śāntaye || 74 ||

Translation 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.

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita. III. 75

aharniśaṃ pibedyogī kākacañcvāva vicakṣaṇaḥ | pibetprāṇānilaṃ tasya rogāṇāṃ saṃkṣayo bhavet || dūraśrutirdūradṛṣṭistathā syāddarśanaṃ khalu || 75 ||

Translation 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.

Translation 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.

Translation 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

Translation 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).

Become free from the disease of consumption

Translation 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 daily and continuous practice one surely attains clairaudience, clairvoyance and ability to disappear.

Śāstra Pramāṇa शास्त्र प्रमाण Sandilyopanishad VI 13-3

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 137-140

Translation Turning the tongue upwards and producing the sound "sīt", 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 prāṇā.

This is called Sītkārī-Kumbhaka, which contributes to all the accomplishments.With the practice of Sītkārī- 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 yogī enjoys the multitude of powers like creation, etc.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 148-152

Translation 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 Kākudaśravā this is kāka-cañcu-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 Aṇimā, etc. one overcomes signs of old age and attains Śiva-hood after three years. It is the means leading to Khecarī, (an undisturbed state of consciousness), as narrated by Parameśvara the merciful. Kumbhakas practiced with devotion remove hunger and thirst and contribute to all fortunes, which should be learnt from the Guru.

pranayama

sītkāṁ dadyān mukhena prathamamanuvijṛmbhāṁ ca nāsāpuṭābhyāṁ nithābhyāsaprayogāditi bhavati naraḥ kāmadevo dvitīyaḥ || nidrālasyakṣudhātṛṭrahita iha caredYoginīcakrasevyaḥ sṛṣṭeḥ saṁhārakārī viharati sa sadopadravo pṛthivyām || 10 || sudhāsrāvi śirārandhratālu spṛṣṭvāmṛtaṁ marut | himo jihvāgrayuk śītaleyva sītkārya'to'rujā ||11 ||

Translation One sucks the air through the mouth making a hissing sound (sīt) 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 Yoginīs (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 Sītkari is like Sītalī which brings wellness.

dvijairdvijān pīḍya vāyuṁ kākacañcva pibecchanaiḥ | ūrdhvajihvaḥ kumbhakāro recayed ghrāṇavartmanā || 8 || kākacañcuḥ kumbha ukto kenāyaṁ kākudaśravā || 9 || āvatsarārdhamabhyāsāt pratyahaṁ yaḥ samācaret | sarvarogavinirmukto vatsarān mṛtyujid bhavet ||10 ||

Translation 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.

Bhastrika Kumbhaka

śāstra Pramāṇa शास्त्र प्रमाण Yoga-Sikhopanishad 96 - 100

Translation (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, bile and phlegm, raises the temperature of the body, rouses the Kundali, removes defects in the mouth, bestows auspiciousness, is wholesome, removes impediments, such as phlegm remaining in the interior of the opening of the Brahma-nadi 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.

pranayama

Śāstra Pramāṇa शास्त्र प्रमाण Yoga Kundali-Upanishad I 32 - 39

Translation

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...

Translation by the operation of the three Guna's, should be specially performed. This is known as the Kumbhaka called the Bhastra.

Translation A Yogi, sitting in vajrāsana should activate kuṇḍalī and thereafter, should practice bhastrikā. Thus, kuṇḍalī is easily awakened. 173

Translation Activate kuṇḍalī followed by special practice of bhastrikā. With this practice, a Yogī can control premature death. 176

Śāstra Pramāṇa शास्त्र प्रमाण Yogatattvopanishad 49 - 51

Translation 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 successfully 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.

Śāstra Pramāṇa शास्त्र प्रमाण Sandilya Upanishad VI 13-5, 13-6

Translation That Kumbhaka is of two kinds: mixed and pure. The mixed is conjoint with Recaka (expelling) and Puraka (in-filling). The pure is devoid 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.

Translation

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.

Kumbhaka Paddhatiḥ 88 - 89

Translation

Prāṇa 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.

Śāstra Pramāṇa शास्त्र प्रमाण Tri-shikhi-brahmanopanishad II.95-98

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.

śāstra Pramāṇa शास्त्र प्रमाण Darshanopanishad V. 7-10

Translation 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 Samdhi-s (junctions) constantly should he move about.

pranayama

Precise time count for Nadi Shodana

Śāstra Pramāṇa शास्त्र प्रमाण Yogatattvopanishad 40-43

Translation (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.

with Pranava Mantra

Śāstra Pramāṇa शास्त्र प्रमाण Darshanopanishad VI. 3-6

Translation 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.

pranayama

Nadishodana Kumbhaka with Pranava Mantra

Śāstra Pramāṇa शास्त्र प्रमाण Darshanopanishad VI. 7-10

Translation 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, filling through the Ida and in this manner practise Pranayama daily, O mighty Sage !

pranayama

Nadi Shodana

Śāstra Pramāṇa शास्त्र प्रमाण Yoga-Cudamany Upanishad 36-39

Translation 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.

pranayama

Śāstra Pramāṇa शास्त्र प्रमाण Yoga-Cudamany Upanishad 98-99

Translation 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 (Nadi). The system of Nadi-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.

Purifying the nadis in 3 months through Nadi Shodana

Śāstra Pramāṇa शास्त्र प्रमाण Sandilyopanishad-7.1

Translation Then, with a firm posture, the Yogin, possessed of self-control, 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 (Nadi).

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.

Nadi Shodana

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita 22-23

tataśca dakṣāṃguṣṭhena niruddhay piṃgalāṃ sudhīḥ | iḍayā pūrayedvāyuṃ yathāśaktayā tu kumbhayet || tatastyaktvā piṃgalayāśanaireva na vegataḥ || 22 || punaḥ piṃgalayā'pūrya yathāśaktyā tu kumbhyet | iḍayā recayadvāyuṃ na vegena śanaiḥ śanaiḥ || 23 ||

Translation

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.

Practice Nadi Shodana for 20 Kumbhakas

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita 24

idaṃyogavidhānena kuryādviṃśatikumbhakān | sarbadvandvavinirmuktaḥ pratyahaṃ vigatālasaḥ || 24 ||

Translation

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.

When to practice for Nadi Shodana?

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita 25

prātaḥkāle ca madhyāhne suryāste cārddharātrake | kuryādevam caturvāraṃ kāleṣveteṣu kumbhkān || 25 ||

Translation

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.

pranayama

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita 26

Translation When this has been practiced daily, for three months, with regularity, the nadas (the vessels) of the body will readily and surely be purified.

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita 27

Translation 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.

Śāstra Pramāṇa शास्त्र प्रमाण Shiva Samhita 28

Translation 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.

Translation Adopt Siddha, Baddha-padma or Svastikāsana and keeping the body erect; practice prāṇāyāma. 83.

Nadi Shodana Pranayama by Hatharatnavali (2)

Translation Sit in padamāsana, draw prāṇa in through candra (left nostril). Gently draw the prāṇa through sūrya (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.

Nadi Shodana Pranayama by Hatharatnavali (3)

Translation Regularly inhale prāṇa through iḍā and exhale through the other. Thereafter, draw the air in through piṅgalā, retain and exhale through the left (nostril). This practice is done through sūrya and candra, while visualizing the two discs (of the Sun and Moon). The Yogīs attain purification of the group of nāḍīs after three months. 86.

Nadi Shodana Pranayama by Hatharatnavali (4)

Translation One should practice eighty rounds of Kumbhakas increasing gradually four times in a day, in the morning, noon, evening and midnight. 87

Translation 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.

Āpta Pramāṇa आप्त प्रमाण Goraksh Paddhati (1, 96-101)

Translation

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 (shvāsa) 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 iḍā [i.e., the left nostril], he should expel it again through the other [nostril]. Sucking the air in through the pingalā [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 (nāda), [the ability to] hold the "wind" according to capacity, and the flaring up of the [inner] fire. (1.101)

śāstra Pramāṇa शास्त्र प्रमाण Yoga-Chudamani Upanishad 95-97

Translation 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 Pranayama 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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 54-55

Translation

Sasi 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 for two ghatikas (48 minutes) leads to parakaya-pravesa siddhi (ability to enter into another body).54-55

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 56

Translation

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 62

Translation

When this vayu is filled up into the navel and held with concentration on fire, it is Samana-Kumbhaka.

Samana Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 63

Translation Description: This practice is recommended in Mudrās, as it results in attaining Uḍḍīyāna. This is explained in terms of movement, heat, perspiration, and sensation in the pores extensively experienced by a Yogī. This is the opinion of Nakulīśa.

Samana Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 64

Translation The results are: control of hunger and thirst, increased gastric fire, (quick) healing of wounds and fractures.

Pranayama

Translation Sitting in Padmāsana, a Yogī should inhale through the nostrils and retain the breath. Thus one undoubtedly becomes liberated. 8.

Vyana Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 66

pūrayitvāntarā samyag hrj-jagad-vyāpti-Yogataḥ sarvāṅgasyākuñcanena kumbhite sūkṣma-cintanāt pārvatī-vaktrabhenoktaḥ samyak vyānasya Kumbhakaḥ

Vyana Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 67

na śastraiś-chidyate nāpaḥ kledayantyaviṣa-kramaḥ śītoṣṇayos-tathāsaṅgo roga-nāśaś-ca jāyate

Translation Protection from weapons, water and poisons, immunity from cold and heat and removal of diseases.

Kṛtti-Sreṣṭha-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 69

nobhyāṁ cākarṣayed-vāyuṁ balāt hṛt-sthānam-ānayet utkṛṣyotkṛṣya hṛt-sthānāt kaṇṭha-tālau bhruvo'ntare mūrdhnāntaṁ ced-gatāyāta-kṛtti-śreṣṭhākhya-Kumbhakaḥ

Translation 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 kṛtti-śreṣṭha-Kumbhaka.

Prakṛti-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 70

vānvitenaśugaṁ karṣen kurvantūccataraṁ svanam dhārayec-ced-udānasya prakṛtiḥ Kumbhakaḥ smṛtaḥ

Translation Sucking the air with a loud sound with (bija mantra) 'va' and holding it is known as Prakṛti-Kumbhaka.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 71

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 77

Translation 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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 78

Translation This is Naga-Kumbhaka explained by Siva. By this practice one is able to control hunger and thirst.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 79

Translation 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 Kūrma-Kumbhaka. With the practice of this Kumbhaka, one attains steadiness of vayu and mind.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 80

tarjanyanāmike'ṅguṣṭha-marddite kṣuta-sambhave kṣuta-saṁharaṇaḥ kumbhaḥ kṛkarasya jaya-pradaḥ

Translation 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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 85

pūra-reca-yutaḥ kumbho vāyor-yatra vidhīyate sahitaḥ Kumbhakaḥ sa syāt sahitaḥ sarva-siddhaye

Translation When vāyu is restrained with Pūraka, Kumbhaka and Recaka, it is Sahita-Kumbhaka, which brings all the benefits.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 86

sahitaṁ Kumbhakaṁ kurvan-nāḍī-śuddhiṁ ca vindati kevalaṁ Kumbhakaṁ nāda-śravaṇaṁ siddhayo'khilāḥ

Translation Sahita Kumbhaka brings purification of all the nāḍīs, while Kevala-Kumbhaka leads to hearing of mystical sounds and bestows all the supernatural powers.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 87

sūryeṇa pūrayet prāṇaṁ kumbhayitvā yathā-vidhiḥ recayed-anya-mārgeṇa punas-tena prapūrayet yena tyajet-tenāpūrya cāgni-ṣomākhya-Kumbhakaḥ

Translation Prāṇa should be inhaled through sūrya-nāḍī (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.

Santha Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 90

ṛṣi-prokta-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 93

Translation Withdrawing prana from all the eighteen vital points, one after another in sequence (during Kumbhaka), becomes ṛṣi-prokta-Kumbhaka. This process of Kumbhaka is Pratyahara.

ṛṣi-prokta-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 94-95

Translation (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 (sahasrara).

Sama Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 99

Translation Without actually inhaling or exhaling, when one mentally holds the prāṇa in the regions like navel, etc. it is described as Sama-Kumbhaka by Bhagavān Candra-mauli (Śiva)

karṣaka-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 100

utkarṣa-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 101

Translation Before doing Recaka and Pūraka, one should close the nose (at its root) and practice Utkarṣa-Kumbhaka narrated by Svayambhu (Śiva).

apakarṣaka-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 102

Translation Partially closing the nose and doing Recaka-Pūraka is Apakarṣaka-Kumbhaka stated by Brahmā.

karṣaka-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 103

Translation With the practice of Karṣaka-Kumbhaka (utkarṣa and apakarṣaka), the breath becomes prolonged and subtle.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 104

Translation Inhaling prāṇa through the nose and carrying it along the kuṇḍalī, one should hold it comfortably off and on. This is Sahaja-Kumbhaka narrated by Śrī- kṛttivāsa (Śiva)

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 105

Translation With the practice of this Sahaja-Kumbhaka, one gets purification of the nāḍīs, health, longevity, hearing of the mystical sounds and removal of all the blemishes.

sankha Kumbhakas and cakras

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 106

Translation By the distinction of right and left, Cakra and Śaṅkha Kumbhakas become two-fold.

dakṣiṇāvartta cakra Kumbhaka and sūrya bedhana

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 107

Translation Taking breath through sūrya-nāḍī (right nostril) and after retaining it in the cavity, one should exhale though indu-nāḍī (left nostril). Then again one should inhale through the right nostril and exhale through the left nostril after retention. This is Dakṣiṇāvatra-cakra-Kumbhaka and Sūrya bedhana. The difference lies only in their names.

Vāmāvarta (cakra Kumbhaka)

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 108

Sūrya and candra Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 109

Translation According to Druhiṇa (Śiva), these are called Sūrya 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 and Śaṅkha-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 110

Translation Cakra Kumbhaka should be practiced twice while Agni-ṣoma once. Śaṅkha-Kumbhaka is also described two-fold as Cakra-Kumbhaka explained before.

Cakra and Śaṅkha-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 111

Translation With these two varieties of Kumbhaka, one experiences warmth and cold.

Gadā-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatiḥ 112

Translation Inhalation though both the nostrils and exhalation through the right nostril (sūrya-nāḍī) is called Gadā-Kumbhaka by Śiva, which gives vigour to the Yogis.

pranayama

| Gadā-Kumbhaka | | :--- | | Āpta Pramāṇa आप्त प्रमाण | | Kumbhaka Paddhatiḥ 113 |

Translation According to the learned, 'ha' represents Sūrya which is situated below, while 'sa' represents Soma (candra). With the addition of nasal sound, these become bīja-mantras (haṃ, raṃ, and saṃ), which lead the Yogīs to success.

| Gadā-Kumbhaka | | :--- | | Āpta Pramāṇa आप्त प्रमाण | | Kumbhaka Paddhatiḥ 114 |

Translation One should inhale through the right nostril and after holding the breath to the capacity, exhale through the other nostril while contemplating on haṃsa. Again inhale through the nostril through which one has exhaled.

| Nādī Śuddhi Kumbhaka | | :--- | | Āpta Pramāṇa आप्त प्रमाण | | Kumbhaka Paddhatiḥ 115 |

Translation When this is practiced with alternate nostrils with twenty Kumbhakas four times a day, this is known as (Nādī) śuddhi-Kumbhaka.

| Gadā-Kumbhaka | | :--- | | Āpta Pramāṇa आप्त प्रमाण | | Kumbhaka Paddhatiḥ 116 |

Translation 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 nāḍīs are purified.

Pranayama left nostril (with mantra Hrim)

Śāstra Pramāṇa शास्त्र प्रमाण Yoga Kundali-Upanishad I 26-29

Translation 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. 119

Pranayama right nostril (with mantra Hrim)

Śāstra Pramāṇa शास्त्र प्रमाण Yoga Kundali-Upanishad I 26-29

Translation 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. 120

Pranayama followed by Rishi Nyasa

Śāstra Pramāṇa शास्त्र प्रमाण Mahanirvani Tantram V, 121

Translation He should practice it again and again. This is called Pranayama. After finishing Pranayama he should practice Rishi Nyasa. 121

Śāstra Pramāṇa शास्त्र प्रमाण Darshanopanishad VI. 22-23

Translation 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.

Śāstra Pramāṇa शास्त्र प्रमाण Darshanopanishad VI. 23 - 24

Translation 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.

Śāstra Pramāṇa शास्त्र प्रमाण Darshanopanishad VI. 27

Translation 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.

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.

Śāstra Pramāṇa शास्त्र प्रमाण Sandilyopanishad VI. 5

Translation In-filling the air from outside, through the Ida, conceiving the syllable 'A' with sixteen Matra-s, with the in-filled air making the Kumbhaka with sixty-four 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.

Śāstra Pramāṇa शास्त्र प्रमाण Mahanirvani Tantram, III. 44

Pranayama with Mantra- Part 1

Śāstra Pramāṇa शास्त्र प्रमाण Mahanirvani Tantram, III, 45

vāmanāsāpuṭaṁ dhṛtvā dakṣanāsāpuṭena ca | pūrayet pavanaṁ mantrī mūlamaṣṭamitaṁ japan || 45 ||

Translation 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. 45

Pranayama with Mantra- Part 2

Śāstra Pramāṇa शास्त्र प्रमाण Mahanirvani Tantram. III. 46

aṅguṣṭhena dakṣanāsāṁ dhṛtvā Kumbhakayogataḥ | japeddvātriṁśatā'vṛttyā tato dakṣiṇanāsayā || 46 ||

Translation 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. 46

Pranayama with Mantra- Part 3

Śāstra Pramāṇa शास्त्र प्रमाण Mahanirvani Tantram. III. 47

śanaiḥśanaistyajedvāyuṁ japan ṣoḍaśadhā manum | vāmanāsāpuṭe'pyevaṁ pūraKumbhakarecakam || 47 ||

Translation 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. (47)

Pranayama with Mantra- Part 4

Śāstra Pramāṇa शास्त्र प्रमाण Mahanirvani Tantram. III. 48

punardakṣiṇataḥ kuryāt pūrvavat surapūjite | prāṇāyāmavidhiḥ prokto brahmamantrasya sādhane || 48 ||

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 122-125

Translation 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, kuṇḍalinī is aroused and a Yogī 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).

Suryabhedana-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 126-127

Translation 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.

Candra-Bedhana

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 128

Translation Similarly when one practices starting inhalation through candra-nāḍī (left nostril), it is called Candra-bedhana.

Suryabhedhana

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 129

Translation The practice of Sūrya-bhedana undoubtedly removes disorders of vāta humour in the abdomen, disorders of throat, heart, and removes worms and purifies the forehead. According to Śiva, these two produce heat and cold respectively.

Matra-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 154-157

Translation

If Matra-Kumbhaka is practiced in the chest region, it causes absorption and practiced in the navel region, it generates heat. 154

When practiced in Swadhisthana, it increases the flow of nectar, when practiced in muladhara, one attains stability. 155

When practiced in the region of throat, this Kumbhaka balances the five bhūtas and practiced in the Brahmasthāna (region of Brahmarandhra), it leads to emancipation. 156

According to Ādinātha (Śambhu), if this Kumbhaka is practiced simultaneously in the six regions (stated above) in progression, it leads to purification of the bhūtas. 157

Bhastrika Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 164-166

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 Jālandhara-bandha.

It is Bhastrikā-Kumbhaka.This increases bodily heat and removes disorders of the three humours called vāta, pitta, kapha. One becomes proficient in speech and learning and gets Kuṇḍalinī aroused which pierces the three knots and bestows happiness.

Antar-Bhastrā

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 167

Translation By closing the nostril, practice exhalation and inhalation to the capacity and hold the breath as stated earlier (before exhalation). This is called Antar-bhastrā.

Antaranga-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 168

Translation Retaining the breath after sudden exhalation and inhalation is Antaraṅga-Kumbhaka.

Bhrāmari-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 169

Translation 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 Bhrāmari-Kumbhaka which produces ecstasy.

Mūrcchanā-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 170

Translation The inhaled air is retained by Jalandhara bandha and exhaled slowly while making Jālandhara-bandha. It is called Mūrcchanā-Kumbhaka which brings enjoyable tranquillity of the mind.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 171-172

Translation After taking the air in and adopting Jālandhara-bandha, when one lies in the water, it becomes Plāvinī-Kumbhaka. This Kumbhaka gives the pleasure as if one floats on a wooden plank.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 173

Translation Śṛṅkhalā, Jīvacāla, and Meru are esoteric practices. Without them what is the use of practicing other Kumbhakas?

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 167

Translation By closing the nostril, practice exhalation and inhalation to the capacity and hold the breath as stated earlier (before exhalation). This is called Antar-bhastrā.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 175

Translation Śṛṅkhalā is two-fold, one - Svaṅga-śṛṅkhalā and the other Kumbhāntara-śṛṅkhalā.

Increasing the duration of your Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 176-177

pūraḥ kumbhaḥ punaḥ pūraḥ kumbha-pūrau punaḥ punaḥ || pūrayet Kumbhaka-śrāntaḥ pūra-śrāntaś-ca kumbhayet || 176 || pūrakam pūrakam kuryāt-tathā kumbham ca Kumbhakam || yāvac-chaktis-tataḥ kuryād-recakaṁ Kumbhakam punaḥ || 177 ||

Translation One should practice Kumbhaka after Pūraka again and again until one is exhausted. One should practice Puraka followed by Pūraka again and again. Similarly, try to retain the breath to the maximum capacity before exhalation.

pranayama

Svanga-Srnkhala

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 178-182

recakaṁ Kumbhakaṁ kuryād Guru-darśita-mārgataḥ | recakaṁ recakaṁ kuryāt svaṅga-śṛṅkhaloditā || 178 || hamsa-vedhaṁ vinā naiva karttavyaś-ca kadācana | īśvara-praṇidhānena sidhyate nātra saṁśayaḥ || 179 ||

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 Svaṅga-śrṇkhalā.This should never be practiced by hamsa-vedha, which is, no doubt, attained through Iśvara-praṇidhāna (devotion to God).

This practice leads to attainment of purification of the nadis, feeling of well being, arousal of Kuṇḍalinī and its entry into Brahmarandhra and also success in Meru Kumbhaka. Moreover, Rechaka, becomes subtle and Pūraka gets prolonged by the grace of the Lord who is adorned by the Gods and the demons alike.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 183

Translation Kumbhaka followed by Kumbhaka, as instructed by a Guru, is Kumbhāntara-śṛṅkhalā, which leads to surprising results.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 184-185

Translation One should activate the prāṇa-vāyu downwards and upwards which is held forcibly inside. This is Jīva-cāla-Kumbhaka narrated by Śiva. When prāṇa penetrates (into suṣumnā), it leads to all accomplishment, if not, it leads to its morbid variations.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 186

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 187-188

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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 189

Translation When the air is inhaled through the sūrya-nāḍī and exhaled through candra-nāḍī, after systematically holding the breath, it is known as Kamala Kumbhaka.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 190

Translation When the air is inhaled through the left nostril and after holding the breath, exhaled through both the nostrils, it is called Kumuda Kumbhaka.

Netra-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 191

Translation

Trinetra-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 192

Translation

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 Śiva, which gives three-fold Siddhis.

Triśūla-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 193

Translation

One should always inhale through both the nostrils and mouth simultaneously and hold the breath (before exhalation). This is Triśūla Kumbhaka by Śiva which removes three-fold sufferings.

Meru and Ameru

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 194

Translation

According to śambhu, Meru and Ameru are two types of Kumbhakas.

Ameru-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 195-196

na vardhayen-nirodhaṁ ca yathā-śaktyā susaṁyamam | caret-sa kumbhako'meruś-cirakālena siddhidaḥ || 195 || amum-abhyasataḥ puṁso naisargika-meru-sambhūtiḥ || bahubhiḥ kālair-bhūyād-agaṇya-puṇyair-parā sumateḥ || 196 ||

pranayama

Mātrās-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 201

pañca-gurvakṣarair-yuktaḥ pala-dvaya-mito hi yaḥ | nisargataḥ kumbhako'yaṁ matordho recakas-tataḥ || ardha-pūraka ityukto mātrākumbho viśāradaiḥ || 201 ||

Translation 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 Pūraka, it is called Mātrās-Kumbhaka by the learned.

Eka-Meru

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 205-206

bāhyābhyantara-deśeṣu sañcāra-jñānato'thavā | mātrāsaṁkhyā-śvāsasaṁkhyā kṣaṇe yad-avadhāraṇe || 205 || īśvara-praṇidhānena kumbhako yatra varddhate | ekamerur-mṛḍenokto rahasyaṁ sarva-Yoginām || 206 ||

Translation According to Mṛḍa (Śiva), when Kumbhaka increases with awareness of internal and external movement of prana or determining the number of mātrās and respiration and devotion to God, it is called Eka-meru which is the secret of all the Yogis.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 207

Translation With the increment in Pūraka also it becomes Dvi-meru. Similarly, with the increase of Recaka it is Tri-meru. When Meru is practised progressively in this manner, it leads to success.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 212

Translation When one inhales prana fully and draws the apāna from the toes, anus, navel, chest and takes it up to the throat, it is called Udghāta by the Yogis.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 213

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 216-218

Their measure and secrets are being narrated further. The first three stages in sequence comprises of four palas (96 seconds), eight palas (192 seconds) and twelve palas (288 seconds).

Mṛdu-meru of 18 palas (432 seconds) and Tīvra-meru of 24 palas (576 seconds). According to Śiva, the intensity of the stages from Pratyāhāra onwards is twelve times more than the previous stage. Thus twelve Prāṇāyāmas make one Pratyāhāra. Twelve Pratyāhāras make one Dhāraṇā. Twelve Dhāraṇās make one Dhyāna and twelve Dhyānas make one Samādhi.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 45

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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 46

Now I shall describe the control of the ten types of prana.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 47

Translation 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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 48

Translation 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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 49-51

Translation Through the control of prana, a Yogi attains hearing of mystical sounds, intelligence, long life, four aims 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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 52-53

Translation 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

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 54

Translation 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

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 60

Translation 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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 61

Translation Its function is said to be proper distribution of nutrition (bodily fluids).

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 62-64

Translation When this vayu is filled up into the navel and held with concentration on fire, it is Samana-Kumbhaka. This practice is recommended in Mudrās, as it results in attaining Uḍḍīyāna. This is explained in terms of movement, heat, perspiration, and sensation in the pores extensively experienced by a Yogi. This is the opinion of Nakulīśa. The results are: control of hunger and thirst, increased gastric fire, (quick) healing of wounds and fractures.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 65

Translation

The vyana pervades all over the body and sense organs like skin etc.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 66-67

Translation

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 68

Translation

Krtti-Srestha-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 69

nobhyāṁ cākarṣayed-vāyuṁ balāt hṛt-sthānam-ānayet utkṛṣyotkṛṣya hṛt-sthānāt kaṇṭha-tālau bhruvo'ntare mūrdhnāntaṁ ced-gatāyāta-kṛtti-śreṣṭhākhya-Kumbhakaḥ || 69 ||

Translation

One should forcibly raise the vāyu 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 Kṛtti-śreṣṭha-Kumbhaka.

Prakrti-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 70-71

vānvitēnāśugaṁ karṣen kurvantūccataraṁ svanam dhārayec-ced-udānasya prakṛtiḥ Kumbhakaḥ smṛtaḥ || 70 || jale paṅke kaṇṭakeṣu na saṅgaḥ syāt-kadācana khagatvam-utkrāntir-apityetat phalam-udāhṛtam || 71 ||

Translation

Sucking the air with a loud sound with (bija mantra) 'va' and holding it is known as Prakṛti-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.

Vahni

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 72

sva-sva-sthānāt samākṛṣya piṇḍīkṛtya hṛd-ambuje vahnīṁś-ca brahmarandhrāntaḥ namanāt sarvajid bhavet || 72 ||

Translation

By taking vahni (Kuṇḍalinī along with prāṇa) from respective places, condensing it in the lotus of the heart and uniting into Brahma-randhra, one gains control over all the vāyus.

Recaka and vayus

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 73

Translation By the practice of Recaka (control on exhalation) one also controls all the vayus. By controlling the vāyus one simultaneously gets all the results.

Vayu Pranayama

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 74

Translation By moving the vāyu in the center of the navel and exhaling the same through the sūrya-nāḍī (right nostril), one attains control of all the vāyus (pranas) as stated by some Munis.

Samādhi and Vayus

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 75

Translation By the practice of Samādhi also one controls all the vāyus (pranas).

Result of Vayus entering Shushumna

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 76

Translation When prana is controlled, the vayus enter sushumna resulting into disappearance of all thoughts and attaining all the results stated above.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 77-78

Translation

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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 79

Translation

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 Kūrma-Kumbhaka. With the practice of this Kumbhaka, one attains steadiness of vayu and mind.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 80

Translation

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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 81

Translation 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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 82

Translation When Kundalini absorbs all the vayus in the body, it is the control of Dhanañjaya-vāyu. In this state everything becomes insignificant.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 83

Translation I have narrated control of ten vayus progressively. With the practice as stated earlier, one attains complete master over them.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 84

Translation These cannot be accomplished by the Yogi without haṁsa-vedha. Otherwise, one has to face several diseases frequently. Therefore, a Yogi should undertake the practice of Pranayama only after receiving proper initiation.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 85-86

Translation When vāyu is restrained with Pūraka, Kumbhaka and Recaka, it is Sahita-Kumbhaka, which brings all the benefits. Sahita Kumbhaka brings purification of all the nāḍīs, while Kevala-Kumbhaka leads to hearing of mystical sounds and bestows all the supernatural powers.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 87

Translation Prāṇa should be inhaled through sūrya-nāḍī (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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 88-89

Translation Prāṇa 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 vāyu.

pranayama |

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 96-97

Translation

The vital points are eighteen according to the munis and the (two) Aśvinīkumāras, the physicians of Gods, sixteen according to the followers of Patañjali and twenty-six according to Śambhu. Knowing all these in the body from a Guru, one should practice Pratyāhāra in inverse and reverse order.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 98

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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 99

Translation

Without actually inhaling or exhaling, when one mentally holds the prana in the regions like navel, etc., It is described as Sama-Kumbhaka by Bhagavān Candra-Mauli (Śiva)

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 100

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 101

Translation Before doing Recaka and Pūraka, one should close the nose (at its root) and practice Utkarṣa-Kumbhaka narrated by Svayambu (Śiva).

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 102

Translation Partially closing the nose and doing Recaka-Pūraka is Apakarṣaka-Kumbhaka stated by Brahmā.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 103

Translation With the practice of Karṣaka-Kumbhaka (utkarṣa and apakarṣaka), the breath becomes prolonged and subtle.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 104-105

Translation Inhaling prāṇa through the nose and carrying it along the Kuṇḍalī, one should hold it comfortably off and on. This is Sahaja-Kumbhaka narrated by Śrī-kṛttivāsa (Śiva). With the practice of this Sahaja-Kumbhaka, one gets purification of the nāḍīs, health, longevity, hearing of the mystical sounds and removal of all the blemishes.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 106

Translation By the distinction of right and left, Cakra and Saṅkha Kumbhakas become two-fold.

and sūrya bedhana

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 107

Translation Taking breath through sūrya-nāḍī (right nostril) and after retaining it in the cavity, one should exhale though indu-nāḍī (left nostril). Then again one should inhale through the right nostril and exhale through the left nostril after retention. This is Dakṣiṇāvatra-cakra-Kumbhaka and sūrya bedhana. The difference lies only in their names.

Vāmāvarta (cakra Kumbhaka)

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 108

Cakra and Śaṅkha-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 110-111

Translation Cakra Kumbhaka should be practiced twice while agni-ṣoma one. Śaṅkha-Kumbhaka is also described two-fold as Cakra-Kumbhaka explained before. With these two varieties of Kumbhaka, one experiences warmth and cold.

pranayama

Gadā-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 112-114

Translation Inhalation through both the nostrils and exhalation through the right nostril (sūrya-nāḍī) is called Gadā- Kumbhaka by Śiva, which gives vigour to the Yogis. According to the learned, ""ha"" represents sūrya which is situated below, while ""sa"" represents soma (candra). With the addition of nasal sound, these become bīja-mantras (ham, ram, and sam), which lead the Yogīs 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.

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 115