1. isbn 978-1-60607-194-6

nithyananda

पुरुषत्

EVOLUTION OF NEW SPECIES

1008+ Pramanas from the Source

Chief Editor

Paramahamsa Nithyananda

Nithyananda YogaTM: Evolution of the New Species

1008+ Pramanas from the Source

© 2017 Nithyananda University Press

First printing: June 2017, 3,000 copies

ISBN: 978-1-60607-194-6

Printed in India

Ebook ISBN: 979-8-88572-184-4

Nithyananda University

9720 Central Avenue, Montclair, CA 91763 USA

www.nithyanandauuniversity.org

All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher.

Nothing written explained, shared or promoted in this free publication should be considered or construed as medical advice or a substitute for medical care. Any instructions, teachings and suggestions contained in this publication are purely in a spiritual capacity and not intended to be any sort of guarantee or definitive statement about one's health or one's past, present, or future.

This book is not a platform, guide or instruction for learning or practicing any meditation, shakthi, siddhi, process, asana, kriya, diet, or other technique that is described or pictured in this book. Any such technique included in this book is for illustrative and informative purposes only and should be practiced only under the guidance of a trained teacher or Acharya, ordained by H. Paramahamsa Nithyananda.

To learn more, please contact [email protected].

Chapter Name

Page

Introduction

1

Chapter 1. Caryā- L (Yogic Lifestyle) - The Ultimate Way of Living

26

Chapter 2. Mitāhāra - मिताहार - The Yogic Diet

60

Chapter 3. Shuddi Kriyas - Purification techniques

74

Chapter 4. Prānāyāma प्राणायाम - Conscious Breathing

93

Chapter 5 - Mudra Laksana मुद्रा लक्षण - Attributes of Mudras

240

Chapter 6. Bandha - बंध - Re-Aligning the Energy flow

303

Chapter 7. Pratyāhāra - प्रत्याहार - The Withdrawal from Duality

350

Chapter 8. Dhāranā धारणा - Power to Manifesting Realities

359

Chapter 9. Dhyāna ध्यान and Samadhi समाधि - Merging with the Source

377

Chapter 10. Mantra मंत्र - Power of Vibrations

404

Chapter 11. Yogic Physiology

424

Chapter 12. āsana आसन - Tuning to Cosmos

466

Glossary

689

Nithyananda YogaSM.

Evolution of the New Species

Bhagavan Sadashiva created the whole universe from His third eye.

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

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

सूर्याचन्द्रमसौ वहिस्-लिधाम-परिकल्पना ।

त्रिनेत्रकल्पना मझा तद्र्थमिह हस्पते ॥१-३० ॥

sūryācandramasau vahnIs-trIdhāma-parikalpanā ।

trinetrakalpanā mahyā tadārthamIhad śyate 11-30 1

In Me dwell the three playful abodes of the Sun, Moon and Fire.

In the play and projection of My magnificent Third Eye,

TRINETRA KALPANA is the substance of these three. I create, sustain and destroy the universe.

Netra Tantra

द्वैताद्वैतगन्धकारहरं धामतयैकात्मकम् ।

श्रीनेत्रमनुगृहाय जगतोदयदुचोदते ॥ ४ ॥

dvaItādvaitad gandhakārahara a dhāmatrayaIkātmakam ।

śaiva netramanugrahāya jagato’mutraidudyotate 14 1

[Khemaraja, Commentary on Netra Tantra]

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

Avatar of Sadashiva, Bhagavan Sri Paramahamsa Nithyananda Swami Himself elaborates on the creation of the universe, specifically describing the creation of all of us, humans - including you and I. He says,

Sadashiva made everything and all of us in His own "SEE".

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

SEE is a happening.

Sadashiva is Kārana Kārya Mula, Listen. Kāraṇa, the Cause. Kārya, the Effect. MULA, the Source.

If a pot is made:

1. clay,

2. potter,

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

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

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

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

Put your anchor on the Truth not on delusion. If He is everything, then why am I deluded as if all this exists?

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

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

What is Oneness? We find the answers only from The Avatar.

14 planes, 11 dimensions. All of them function, on 1 principle. If you are habituated for New York lifestyle and enter into old Varanasi, you will have a big cultural shock. If you are habituated to old Varanasi and enter into London, you will have a big cultural shock. The American dollar may be useful in America;, Indian currency, rupees, may be useful in India; Malaysian ringgits maybe useful in Malaysia, but gold is a universal currency. The whole planet Earth, anywhere the gold can be used as a currency.

Same way, there is certain culture, mental setup software useful in New York. There is certain culture, lifestyle, useful in Bangalore. There is certain culture, mental setup useful in Varanasi. There is certain culture, mental setup, useful in Germany. If you move to a different place, you will have a cultural shock.

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

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

That principle is ONENESS.

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

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

The Lineage of Yoga

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

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

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

him today in Varanasi.

Finally, even just 30 years back, Yogananda Puri was alive on Earth, shamelessly showcasing the shaktis from the Hindu shastra. He was born in 1921 in a small village in the outskirts of Tiruvannamalai. He grew up practising the traditions of the Natha Sampradaya evolved into a powerful Yogi roaming all over India. For a long time, he resided in what is now Burma until in 1948 when the British split India into smaller countries. That is when he returned to Tiruvannamalai and settled down.

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

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

mother's womb. His name was Rajasekaran and He would later be known to the world as Paramahamsa Nithyananda.

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

The Avatar Paramahamsa Nithyananda describes the extraordinary power Yogananda Puri carried. He says, "My Guru, Raghupati Yogi, he is extraordinary, forget about him. He is totally a body of miracles! He is just a bunch of miracles! That's all! Anything he does will be miracle. He will just sip the cold water through the nose, and spit that water through mouth, and it will be boiling water! I have seen the kind of a play he will do.

And he will sip the hot coffee through the mouth, and just start releasing that through the nose. By the time it reaches the ground, it will become ice-ball, please understand, ice-cube! Means, he can play anything with his body! He can make his body as hot boiler or freezer! I have seen with my own eyes, he cooking just by touching the pot! In the mud pot, he will put water, rice, and just touch it. In two minutes rice is ready! He will tell, 'Come on, eat!' The kind of a heat he will generate through his body, or cold he can generate through his body! His

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

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

your plane. And my grandfather - the kind of a faith he had about

his body! We are the last generation who have seen those kind of

people.

Paramahamsa Nithyananda remembers that at the end of his life,

'I told my guru, Yogananda Puri, 'I will build a big samadhi and

temple for you! That should be the way I show my gratitude for

you!'

He laughed at me and said, 'I will make sure when I leave the body

you will not be around me! And you don't get hold of my body! It

will be buried in the normal cremation ground, and you will not

be showing your gratitude to me in that way! Make thousands

and thousands of Yogis. I am grateful to be a part of your

mission'.

Even until the end, Yogananda Puri never once let Paramahamsa

Nithyananda touch his feet or do any kind of service. He always

knew that he was the one blessed to play a part in the grand

mission of Sadashiva Himself.

Now, Paramahamsa Nithyananda has promised not only to make

thousands of Yogis but lead the whole world into a conscious

awakening.

He has recontextualized the entire evolution in the grand scheme

of the universe. He declared, 'Amoeba to fish is physical

breakthrough. Fish to monkey is physical and mental

breakthrough. Monkey to man is physical, mental and conscious

breakthrough. Man to super human is physical, mental,

conscious, super conscious breakthrough.' The Avatar Bhagwan

Paramahamsa Nithyananda is creating a SUPER CONSCIOUS

breakthrough!

Introduction to Paramahamsa Nithyananda

Paramahamsa Nithyananda is an Avatar with unimaginable

powers. Recognized today as a clear, legitimate, apolitical voice of

Sanatana Hindu Dharma, He is revered as a living Avatar of

Superconsciousness by millions worldwide. Paramahamsa

Nithyananda, with his direct experiential understanding of the nature of consciousness - from the microcosm to the macrocosm - has revealed unified, universal understanding of the very fabric of our existence, connecting flawlessly consciousness and the energy of consciousness, with physics, chemistry and biology, as well as integrating medicine and health seamlessly.

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

Realization of Avataric Mission

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

Nithyananda YogaSM - The authentic Yoga

Nithyananda YogaSM is the revival of THE original Yoga. It has been revealed and gifted to the world by Living Avatar Paramahamsa Nithyananda as per the intention of Sadashiva, not as a mere physical exercise but as a clear path to manifest yogic powers.

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

RevivalofSadashiva'sOriginalYoga

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

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

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

भगवान्-

प्रत्याहारस्तथा ध्यानं प्राणायामोस्थ धारणम्।

आासनषु समाधिश्च योगाङ्गानि षडेव तु ॥ ३ ॥

pratyāhārasthā dhȳ āna prā āyāmostha dhāra am|

āsanai ca samādhiś ca Yoga gāni a evatu||3||

It is to be known that there are six limbs of Yoga. Now listen to those various subservient parts of yogic practices: pratyāhāra, dhyāna, prāṇāyāma, dhāraṇa, āsana, and samādhi are the six constituents of the Yoga system.

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

Three truths you need to know about Yoga:

On June 21st 2016 International Day of Yoga, H.H. Paramahamsa Nithyananda addressed the world in a mind blowing discourse, sharing sacred secrets on the true Origins of Yoga. Here is what you have never been told, but need to know about Yoga:

1. Yoga is from Sadashiva

This first thing you need to know is that Yoga did not originate from Patanjali. “Patanjali is the organizer, not originator. That’s the first thing you need to know”, said Paramahamsa Nithyananda.

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

declare this truth to the world: 60,000 years before Patanjali, a Being walked on the Planet Earth, assuming the physical form,

Adi Guru, Sadashiva, the Founder and Father of the Yoga system.

Patanjali Yoga Sutras is a great book, no doubt, but not the first book. Unfortunately, many popular Yoga gurus all over the

world, always stop with Patanjali. Very few say Yoga was before Patanjali, and even if they say, they're not able to present the

scriptures and literature.

All the revelations of Sadashiva are called Agamas, the complete work of Sadashiva, where He presents detailed, elaborate

material with high quality precision.

People are very comfortable having Patanjali as the originator of Yoga because Patanjali can be secularized, but not Sadashiva. But

it's time for the world to know and understand that Yoga is rooted in Sanatana Hindu Dharma.

a) Yoga is from Hinduism

The second important truth is that Yoga is from Hinduism,

Always ask for the original source. It is unfortunate that the original scriptures revealed by Sadashiva are not available for the

mass. It is unfortunate nobody promoted that. Because it is very easy to secularize Patanjali; very difficult to secularize Sadashiva.

We need to understand that Yoga cannot be developed and cannot be separated from Hinduism. It is a perfect system that

was revealed by Sadashiva and further organized by living enlightened masters, disciples of Sadashiva over thousands of

years, with a clear purpose, an intention.

You cannot develop on Sadashiva. Yoga is a complete science that has taken into account all types of bodies past, present and yet to

come in the future. Altering Yoga is not development but dilution.

The secular world has diluted a great science that we are yet to discover and reveal to the masses. But first understand, if you

have practiced something in the name of Yoga, ask your teacher for the clear reference. Where did this technique come from?

Always ask for the source. Only then you should even consider practicing these techniques safely.

3. Yoga is the science of radiating enLightenment

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

Through Yoga one attains liberation

Śāstra Pramāṇa, scriptural authority:

Sadashiva reveals in Kirana Agama - Yoga Pada (II.3)

भगवान्-

योगाद्‌सिद्दिश् मोक्षश् तदभ्यासाच्‌छुभम् खग् ।

पदकृत्स्रश् च बोधव्याप्तिः सुपुष्क तव् ॥

Bhagavān-

Yogadsiddhiśca mokshaśca tadabhyāsācchubham khaga |

shadagassaca boddhavyāstāyāmshu vatat ||

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

Credit: Kirana Agama, Translated into English by Dr.

Sabharathnam S. Pattusamy, The Himalayan Academy, 2006

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

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

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

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

consciousness with the Cosmic Consciousness. It is designed to

experience Oneness, Advaita, and express all the mystical powers

outlined by Sadashiva.

Hathapradipikā of Svātmārāma (verses 124 to127) states:

सशैलवनधात्र्यास्तु यथाधारो’हि नायकः ।

अधिष्ठायगतां शक्तिं तथाधारो हि कुण्डली ॥ १२४ ॥

फणी कुण्डलिनी नागी चक्र्री वक्र्री सरस्वती ॥

saśailavanadhātryāstu yathādhāro’hi nāyakaḥ ॥ 124 ॥

ase ayogatantrānā tathādhāro hi kun ali ॥ 124 ॥

ललना रसना क्षोभ्या सलाटी शक्तिः शङ्किनी ॥ १२५ ॥

phani kuṇḍalinī nāgī cakrī vakrī sarasvatī ॥

ललना रसना क्क्षली सलाटी शक्क्ति शङ्खिनी ॥ १२५ ॥

lalanā rasanā k atri lala i śakti śa khinī ॥ 125 ॥

रज्वी भुजगी शेषा च कुण्डली सर्पिणी मणिः ॥

rajvī bhujā gī śeṣā ca kuṇḍalī sarpinī maṇiḥ ॥

आधारशक्ति: कुटिला कराली प्राणवाहिनी ॥ १२६ ॥

ādhāraśaktiḥ kuṭilā karālī prāṇavāhinī ॥ 126 ॥

अष्टवक्रा षडाधारा व्यापिनी कलानाधरा ॥

ashtavakrā ṣadādhārā vyāpinī kalanādharā ॥

कुण्डली कुरीत्येव च विख्याता: शव्दा: पर्यायवाचका: ॥ १२७ ॥

kurītyeva ca vikhyātāḥ śavdhā paryāyavācakā ॥ 127 ॥

Just as the Lord of serpents is the support of the earth, with all her

forests and mountains, similarly, kuṇḍalinī forms the very

substratum of the entire science of Yoga. 124

Phanī, kuṇḍalini, nāgī, cakrī, vakrī, sarasvatī, lalanā, rasanā,

kṣatri, lalātī, śakti, śaṅkhinī, rajvī, bhuja gī, śeṣā, kuṇḍalī

sarpinī, maṇi, ādhāraśakti, kuṭilā, karālī, prāṇavāhinī,

ashtavakra,s ad, ādhārā, vyāpinī, kalanādharā, kuri are the well

known synonyms of kuṇḍalinī. 125–127

The Yoga for manifesting Powers- Shaktis

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

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

Nithyananda YogaSM is not just the practice of Yoga; it is an "initiation" into Yoga by a Living Avatar of Sadashiva! As the embodiment of Sadashiva - the Cosmic Superconsciousness, Paramahamsa Nithyananda has the capacity to infuse Cosmic energy into everybody, and raise us to His frequency. This process is called Shaktinipaata. It is the power to entangle with His Consciousness from the context of Oneness.

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

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

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

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

Shaktis not Siddhis

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

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

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

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

Third Eye Awakening

Some of the Shaktis manifested through the Third Eye Awakening by Paramahamsa Nithyananda:

Effortlessly read blindfolded, using only the third eye.

Scan the body of a person for physical ailments, and heal the body using the third eye.

Demonstrate remote vision, with the ability to see people/places/events in far off places.

Project what we remotely see onto a mirror, leaf or stone.

Breathe Prana (life energy) into any animate form (like plant or animal).

Provide Nithya healing through Cosmic energy, based on the Ananda Gandha initiation by H.H. Paramahamsa Nithyananda.

Tangibly express the feeling of Oneness with all animate and inanimate forms. It is from this context that the disciples are able to easily talk to plants.

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

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

With this, seekers are quick to realize that Nithyananda YogaSM is the smart way to Enlightenment!

As H.H. Paramahamsa Nithyananda constantly reminds us.

Sakshi Pramanas

Express the Shaktis and Feel Oneness (Sakshi Pramana on Remote Scanning)

By: Sri Nithya Jagatpremananda

PLACE: Malaysia

OCCUPATION: Technician, Air Asia Airlines

AGE: 25

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

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

everything is perfect as I described.

Sometimes Sadashiva shows me even the dream house of the

person I'm scanning (with their permission). They'll be in jaw

dropping state when they hear me telling about their dream

house, which Sadashiva shows to me.

When I express these powers more and more, slowly I start to feel

Advaita (Oneness) towards the other person. And now I feel I am

Sadashiva like how I heard Swamiji that even though we're

separate from the whole, we're still whole. Now I understood

what Swamiji told and experiencing it myself is really awesome

feeling.

The MASTER KEY - Importance of THE GURU

Time and again, traditional Yogic scriptures stress the

importance of the Guru on the path to achieve the Ultimate

experience of Yoga.

The Grace of the Guru is essential

Āpta Pramāṇa (experiential authority): Tirumandiram (Tandiram

3, Mandiram 569)

APTA (Avatar/Enlightened Being): Tirumūlar

When prana is brought under one's control

Crystallike will the body be; and young despite years

When guru's grace provides the light

In the subtle spheres, the blessed souls will move.

Credit: The Tirumandiram Volume Three, Translation and

commentary by T.V. Venkataraman I.A.S., (Retd.), General Editor

T.N. Ganapathy, Yoga Siddha Research Centre: Publication

Series No.:8, Babaji's Kriya Yoga and Publications, Inc., St

Etienne de Bolton, Quebec, Canada

Hathapradīpikā of svātmārāma (Chapter5, Verse2) states:

सुप्तागुरु प्रसादेन यदा जागर्ति कुण्डली ॥

तदा सर्वाणि पद्मानि भवन्ते ग्रन्ययस्तथा ॥ २ ॥

suptā guruprasādena yadājāgarti kuṇḍalī//

tadā sarvāṇi padmāni bhavante granthayastathā // 2 //

tadā sarvā i padmāni bhidyante granthayastathā //2//

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

The Importance of Initiation by a Living Master

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

Experience can light a lamp. Same way jeevan mukthi can be transmitted only from a burning lamp. It is transmitted from only from a living body to a living body. If that body has to catch jeevan mukthi, it has to catch from a same material source which is living enlightenment. Please understand, I'm describing very clearly. If that body made out of muscles and the mind made out of thoughts, if it needs to catch living enlightenment - jeevan

mukthi fire - it needs to catch from another one body which is living enlightenment of the same frequency, the same flesh and bones. Be very clear: Maha Avatar Baba cannot give you living enlightenment. He can only give you inspiration- some glimpse but if he wants to give you jeevan mukthi, he will have to guide to a person who is in the physical body.

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

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

I'll be living jeevan mukthi, without muscles even after leaving the

body, but because there is no muscles I will not be able to transmit

to the person who is with muscles. If I initiate you now and give

you the assurance, only then I can handle you even if I leave the

body. So if you had assurance from RamaKrishna, Ramana

Maharishi anybody, then you don't need to go to living master.

But even then usually they guide to a master because living

around the master not only living enlightenment it is a joy, it's an

ecstasy.

Otherwise if you have not had connection physically, they can't do

anything. Maha Avatar Baba cannot give you enlightenment or

the experience. He can only guide. That is the reason why still that

living master necessity is not replaced at all. Still the necessity for

living master is there when the whole thing started by Sadashiva

millions of years ago.

Shaktipata - Entanglement with the master

Shaktipata is the process of entanglement where the disciple can

start reflecting the masters neurons. It is the highest form of

spiritual process in the master's presence.

Listen. Shaktipata, the first thing it does in you - increasing the

viscosity of Bliss, increasing the depth and presence and intensity

of the Bliss in you, so that automatically breaks the Pitta layer,

Delusion layer.

"Even Yoga need not be a practice. It can

happen just by entanglement."

Shaktipata should be happening constantly in your system by the

sweet Leela Dhyana, a sweet remembrance.

So every Nithyananda YogaSM class, every cleansing technique,

every action instructed by Sadashiva, is the opportunity to

entangle with the Cosmos and the Guru.

Sadashivoham 2016 participant relates:

We had our first Nithyananda YogaSM session with Swamiji and

we didn't know what to expect. Swamiji came on the stage, and in

a few words, he arose our Kundalini in the middle of the Yoga

session. It was the experience of a lifetime. I was doing sirsasana

with my eyes closed and I could stretch more than I ever stretched. It was a phenomenal experience, thank you Swamiji!

~Pushkar Gogia, entrepreneur, Australia

How to choose your Yoga teacher?

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

1. Who claims they are teaching from their personal experience.

2. Who knows only the scriptures, teach only from scriptures, does not have personal experience- Pundits scholars.

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

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

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

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

Fortunately, Nithyananda YogaSM belongs to the third category. As the Living embodiment of Sadashiva, H.H. Paramahamsa Nithyananda shares His own experience of Enlightenment with one and all, while simultaneously connecting each technique to its scriptural roots in the Vedagamas.

Pramāṇas: Four Authorities and Evidences of Truth

What makes Nithyananda YogaSM so authentic and unique are

the 4 levels of Truth on which it is established. These are:

Śāstra Pramāṇa

Āpta Pramāṇa

Ātma Pramāṇa

Śakṣi Pramāṇa

Śāstra Pramāṇa is the scriptural evidence, the direct, ultimate

authority on the Truth as it is, for it is directly from Sadāśiva, the

Adiguru (original Guru), the Source of all that is. In Sanātana

Hindu Dharma, Veda-Agamas are the irrefutable Śāstra

Pramāṇa. All knowledge currents, philosophies, rituals and

lifestyle systems, and Yogic sciences for humanity are in-depth

systematically revealed in Veda-Agamas form the pramāṇas.

There are 28 Agamas, each comprising 4 major sections:

Jnāṇa Pāda or Vidyā Pāda – the knowledge

section from Agamas

Kriyā Pāda – the rituals sections from Agamas

Yoga Pāda – the Yoga knowledge and science sections

Caryā Pāda – the enlightened lifestyle from Sadāśiva.

The Veda-Agamas are the Source books of Hinduism or Sanātana

Hindu Dharma. The revelation from the Veda-Agamas form the

Śāstra Pramāṇa, the scriptural authority on truth, which came

down directly from the mouth of Bhagavān Sadāśiva to His

consort Devi Adishakti.

Paramahamsa Nithyananda reveals, “Vedas are the ultimate,

superior authority for the Hindus. Vedas are like a pure science, where the

ultimate truths are explained, but Agamas are the scriptures where the

applied technology, the applied science is expanded. All the Hindu bodies

accept Vedas and Agamas as Śruti [that which is heard] and everything

else follows as Smṛitis [the remembered scriptures]. Agamas are directly

revealed by Sadāśiva; they are more like a practical manual of how to,

what to, where to, when to. All these details are answered with the right

context, giving enough of understanding and I should say, in a more

sympathetic, compassionate way, with a lot of concern for human beings

with tremendous user-friendliness.”

Apṭa Pramāṇa are the ancient great authentic, time-tested,

fool-proof compilations of experiences of Enlightened Sages

called the Rishis, Siddhas, Munis, Incarnations (Avatars), the

direct disciples and followers and descendants of Bhagavan

Sadashiva, like the Saptarishis, Maharishis, including the

Enlightened Ones such as Patanjali, Valmiki, Agastya

Mahamuni, Abhinavagupta, Kshemaraja, Paramahamsa

Yogananda, etc. The compiled experiences verify and expand

further on the VedaĀgamas, forming Apṭa Pramāṇa.

Ātma Pramāṇa are the direct experiences of the Living Avatar,

Paramahamsa Nithyananda, who is respected, revered as the

living incarnations by millions of people worldwide. In the

space of Pure Oneness or Shuddhādvaita with Bhagavan

Sadashiva, the Ātma Pramāṇas of H.H. Paramahamsa form

the words of His Gurus, His own experiences, and all that He

has learnt and directly experienced, and done thorough

verification and authentication with the Śāstra Pramāṇa, and

then presented to the world.

Śākṣi Pramāṇa is the evidence of the experiences and

sharings of the people who directly experience the Pramanas

as a living, applied reality in their lives as the manifestation of

His Ātma Pramāṇas.

Only when all three are combined does the initiation safely

culminate in Śākṣi Pramāṇa - the individual disciple’s

experience of the highest state and power manifestations of

Yoga - Nithyananda YogaSM as revealed by Paramahamsa

Nithyananda combines all three pramanas, precisely reviving

the space from which Sadashiva created this science. After

being subject to years of dilution and pollution of this sacred

science, the most profound intention and context of Yoga is

now being revived and transmitted as a tangible experience by

Paramahamsa Nithyananda, the Avatar of Sadashiva Himself.

Nithyananda YogaSM is

THE Yoga to prepare your body

Power of yogic physiology

Understand, Yogic Body means: power, energy, flexibility,

health. All these four put together is Yogic body. Yogic body in

itself is a Power. All four qualities are worked upon and developed

through the authentic practice of Nithyananda YogaSM, including

traditional asanas, pranayamas, yogic cleansing techniques,

mudras, bandhas, and the traditional Rope and Pole Yoga: Shivakhamba.

When the body is intensely prepared by the practice of

Nithyananda YogaSM and Shivakhamba, the master's initiation -

the shaktipata, simply becomes Power.

The Power of Yogic physiology is the ability to go beyond food. The

ability to build itself on pure prana and long breath. The ability to

go beyond sleep, eat as much as it wants or as little as possible. A

Yogic body is the one whose muscle memory expresses its peak

possibilities.

Having a glimpse of enlightenment, a satori, is not difficult. But

to hold and radiate the same energy continuously, the body needs

preparation.

It needs to develop a strong nervous system. Only then it will hold

the master's energy during initiation. It will directly manifest as

powers.

In a male body you should start with power, then add flexibility,

then add energy; it will become healthy. For female body, start

with flexibility, then add power, then add energy; it will become

healthy. That is why the male body should start from

Shivakhamba.

Nithyananda YogaSM is a great possibility! The possibility to live

an extraordinary life, in an extraordinary body. You are now

ready to start your practice!

The Creation of a New Species

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

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

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

Every Avatar brought a tremendous shift in the experience of life on planet earth. Bhagavan Paramahamsa Nithyananda summarizes this by saying, “Amoeba to fish is physical breakthrough. Fish to monkey is physical and mental breakthrough. Monkey to man is physical, mental and conscious breakthrough. Man to super human is physical, mental , conscious , super conscious breakthrough.” The Avatar Bhagwan Paramahamsa Nithyananda is creating a SUPER CONSCIOUS breakthrough!

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

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

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

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

The Purpose and Promise of This Book

With this book, you hold in your hands a potent spiritual treatise,

a priceless treasure gifted to humanity by a living Avatar of

Sadashiva. Hence this book is not just a theoretical introduction

to Yoga; it is a powerful initiation into THE original Yoga from the

source.

Every technique presented in this book is foolproof, time-tested,

powerful, ancient, designed and developed from the space of

superconsciousness. It is provided here for us to tune all aspects

of ourselves - our nervous system, our muscle memory and our

consciousness itself to that highest frequency of Sadashiva. To

make us into the New Specie.

The intent is not only to have the experience of Sadashiva, but also

to sustain and maintain that state throughout our lives. It is not

just an experience we remember, but it becomes a lifestyle and

space from where we function in our day-to-day lives.

You will find 12 sections:

1. Yogic Lifestyle (Charya)

2. Yogic Diet (Ahara)

3. Cleansing techniques

4. Pranayamas/Kumbhaka8

5. Mudras

6. Bandhas

7. Pratyahara

8. Dharana

9. Dhyana + Samadhi

10. Mantra

11. Yogic Physiology

12. Asanas

Within each section, the techniques are organized and enumerated for easy reference. Here, it is clearly listed with the scriptural reference, technique, therapeutic benefits and other elements, and a clear photograph so readers can easily grasp the right way to execute each technique or posture.

Finally, Paramahamsa Nithyananda is clear that Nithyananda Yoga is revealed to support EVERY human being. This book is an initiation into Yoga for both beginners and advanced followers. Regardless of their past expertise or experience, this book will give every reader glimpses of the highest state and experience of Yoga. We also welcome you to transform this experience into a permanent state of being, through Inner Awakening. Please refer to the back of the back for a detailed introduction to your Inner Awakening.

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Caryā -चर्यā, means lifestyle or behaviour. Nithyananda YogaSM is not a lifestyle for health, but a lifestyle to build “superhuman” yogic physiology, experience exuberant bliss and manifest extraordinary powers and possibilities. It offers a life beyond what we think is possible.

Nithyananda YogaSM is rooted in the timeless Hindu Vedic-Agamic tradition. It is the revival of this sacred secret science in its pristine form.

Nithyananda YogaSM aims at reviving not only the spirit in which Sadashiva delivered Yoga, but also the LETTER - following the exact words of Sadashiva

Himself with integrity. Nithyananda Yoga is based on the Yoga Pada of Agama, the ancient vedic scriptures.

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

Despite the popularity of the word Yoga, real Yoga still remains unknown to the masses. In the Hindu

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

Super Consciousness intensely electrocuting your existence and raising you to the frequency of it's

caryā

चया

The Ultimate Way of Living

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

Nithyananda Yoga is an initiation into the lifestyle of Sadashiva, radiating the state of Sadashiva and manifesting the superhuman powers of Sadashiva.

Sadashiva is a two part Sanskrit word. The first part “Sada” means eternal. The second part “Shiva” is

commonly translated as God, but refers to the pure consciousness within everything. “God” is commonly associated with only three aspects: creation, giving sustenance, and destruction.

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

To manifests Sadashiva's creativity, bring Integrity.

To manifest Sadashiva's sustenance energy bring Authenticity.

To manifest Sadashiva's destruction energy bring Responsibility.

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

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

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

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

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

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

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

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

Kirana agama, Yoga Pada: 2-3

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चर्य

चर्या

(Yogic Lifestyle)

The Ultimate Way of Living

chapter

1

From that space of oneness with Sadashiva, shakthis manifest.

Nithyananda Yogis demonstrate superhuman powers from the higher states of consciousness; the space of Oneness with Sadashiva. A Nithyananda Yogi is able to manifest powers such as Body scanning, remote viewing, levitation and materialization, freely without worrying of deviating from the path of Enlightenment.

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

(Yoga-Kundaly Upanishad III.14-15)

The Ultimate Way of Living

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

Preparations for the manifestation of Yoga

Choosing the space

Preparatory rites

Qualities needed for success in Yoga

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

Yamas and Niyamas (having the right context)

Let us now enter into the Lifestyle of Nithyananda Yogis!

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Yoga is Cosmic Alignment

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

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

Yoga, Kriyas and Tattvas for New Specie

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

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

Four Shakthis / Tattvas of a Yogi

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

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

1. You are Already the Ultimate

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

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

2. Will-persistence is What You Need

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

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

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3. Guru for Shaktipata is the Basic Requirement

Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

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

Add Integrity to Your Creation

Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

Your creativity plus integrity is Sadāshiva's creation energy, is Sadyojata. Only from Satya, anything can be born, Jāta means born. Sadyojata means born out of Integrity. Anything, which is born out of Integrity, only will stand forever. So the creation face of Sadāshiva is Sadyojata in all your creativity. It can be as simple as cooking to as complicated as manifesting wealth. It can be as lower as you think, sexual desires, or it can be as high as higher, as creating your Enlightenment. Any creation - including manifesting powers - any creation, including manifesting powers, add Integrity to it. Out of Satya, anything born, Sadyojata, anything born out of Integrity will stay forever and do good to you. You all have that creation mood in you, that is Aham. When you add Integrity to it you will become Sadāshivoham, in your creativity.

Living in Oneness

Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

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

Ways of Shaktinipata

Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

The moment you see the master, see the Guru, in His presence you will see the breathing pattern automatically changes. Understand, Whenever eyes opening wide to drink His form, mouth opening wide because uncontainable joy, breathing pattern changing, ears getting into the listening space, skin experiencing goose bumps, all these are the clear definition that you are having Shaktipata. Whether you see Him, remember Him, celebrate Him, dance with Him, eat with Him, live around Him or in the modern days, getting a 'Like' from Him, all this is Shaktipata.

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Shaktipata does not need your belief. It just needs your integrity

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

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

Shaktipata needs no logic

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

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

Living in Oneness

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

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

No practice for the Nithyananda Yogi - Declare and Manifest!

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

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

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Paramatman Şāstra Pramāna - शास्त्र प्रमाण Raurava Agama - Mantrartha Varnanam X.67 dūramgamatvakhacaratvaṃ sudūrādṛka ca | adrśyatvamevamaṇimādi munau yadāryama || dūramgamatvakhacaratvam sudūrādṛka ca | adrśyatvamevamaṇimādi munau yadāryama ||

Yogapitha samstitha Şāstra Pramāna - शास्त्र प्रमाण Raurava Agama - Mantrartha Varnanam X.22 अनादिशिवसद्भावयोगयुक्तः सदाशिवः । मन्रयोगमयेपीठे तत्रस्वस्तेन चोच्यते ॥२२॥ anādiśivasadbhāvayogayutah sadāśivah | antrayogamayepīṭhe tatrāsthas tena cocyate ||22||

Nitya Yogi Şāstra Pramāna - शास्त्र प्रमाण Raurava Agama - Mantrartha Varnanam X.23 अभ्युत्थितेन योगेन शाश्वतेनानुरञ्जितः । नित्यं योगिति तेनोकः शिवस्तत्वार्थकोविदः ॥२३॥ abhyutthitena yogena śāśvatenānurañjitah | nityaṃ yogiti tenoktaḥ śivastattvārthakovidah ||23||

carya

Practice (Abhyasa)

Śāstra Pramāṇa - शास्त्र प्रमाण

Srimat Sarvajnanottra Agama -

Yoga Pada 1

श्रीमत् सर्वज्ञानोत्तरागमः

योगप्रकरणम्

एकाकिनस्तु शान्तस्य यतचित्त विरागिणः। युक्तहारविहारस्य युक्तचेष्टस्य कर्मसु ॥

eka'kinastu s'a'nta'sya yatacitta vira'gin.ah

yukta'ha'ra viha'rasya yukta ces''ta'sya Karmasu

युक्तस्वप्रावबोधस्य तत्त्व श्रुणु पण्मुख ।१।

yukta svapna'va bodhasya tattvataha s'r'n.u s'anmukha |1|

Translation

O, San mukha!, I will explain the disciplines of Yoga as applicable to the one who is alone keeping

himself dissociated from the company of worldly-

minded persons, who is with settled mind, who is

with deep sense of detachment by keeping his mind

under control, who takes moderate food, who limits

himself in his routine worldly activities and who

sleeps moderately and keeps himself awake

sufficiently. Listen to my Instructions on Yoga.

Yogapitha samsthita

Āpta Pramāṇa - आप्त प्रमाण

Hathatatvakaumudi Chapter 11.1

अभ्यासाच्चित्तरोधो विषयविरसनाच्चात्मनीशस्य मूर्त्ती

अन्यास्मिन् वान्यवृत्तिव्यवधिविरहिते चित्तवृत्तिप्रवाहे ।

पौनःपुन्येन यत्न प्रयत्नकरणमभ्यास एषः स्थिरः स्यान्

नैरन्तर्यादाराभ्यां सह चिराभिजनात् स्याद्विरतोऽथ योगः ।१।

abhyāsăccittarodho viṣayavirasanăccātmaneśasya mūRttau

anyasmin vānyavṛttivyavadhirahite cittavṛttipravāhe ||

paunahpunyena yatna prayatakaraNamanabhyāsa eṣaḥ sthiraḥ syān

nairantaryādarābhyāṃ saha cirabhajanāt syādvairato'tha Yogah |1|

Translation

Practice (abhyasa) brings control of the modification of

the citta, detachment towards the (sense) objects,

establishes God in the Self, and there is absence of

other disturbing factors in the flow of thought.

Repeated, intensive, steady, consistent, and devoted

effort made over a long period of time is abhyasa. This

is Yoga.

35

Keep the mind balanced for Yoga

śāstra Pramāṇa - शास्त्र प्रमाण

Srimat Sarvajṇanottra Agama -

Yoga Pada 4

मानामानौ समौ कृत्वा सुखदुःखे समे तथा ॥४॥

हर्ष भयं विवादं च सत्यजय योगमभ्यसेत् ।

ma'na'ma'nau samau kr'tva' sukha duh khe same tatha

'hars''am bhayam vis''a'dan ca samtyajya Yogamabhyaset II 4 II

Translation

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

Rites before practice

Śāstra Pramāṇa - शास्त्र प्रमाण

Srimat Sarvajṇanottra Agama -

Yoga Pada 7

मात्वा शुचिरुपस्पृश्य प्रणम्य शिरसा शिवम् ॥७॥

योगाचार्य नमस्कृत्य योगं युन्जीत मानवः ।

sna'tva' s'uci ruspr's'ya pran.amya s'irasas'ivam

Yoga'ca'ryam namaskr'tya Yogam yun''jita ma'navah II 7 II

Translation

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

The Nishpatti-Aves tha -

Reaching Immortality

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita-III.66

ततोऽभ्यासक्रमेणैव निष्पत्तियोगिनो भवेत् ।

अनादिकर्मबीजानि येन तीर्त्वाड़्मर्तं पिबेत् ॥ ६६ ॥

tato'bhyasakramenaiva nispattir Yogino bhavet |

anādiKarmabījāni yena tirtvā'mrtam pibet || 66 ||

Translation

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

36

Shiva is the Highest Goal Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita-V.205

tripure tripurantveka śivam paramakāraṇam | akṣayam tatpadam śāntamaprameyamanāmāmayam || 205 || labhate'sau na sandēho dhimānsarvamabhipsisatam

Yoga is a great science (mahavidya) Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita-V.206

शिव विद्या महाविद्या गुप्ता चायre महेश्वरी । madbhāṣitamidaṁ śāstram gopāniyamato budhaiḥ || 206 || siva vidyā mahāvidyā guptā cāgre maheśvari |

Hatha Yoga should be kept as a great secret Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita-V.207

हठविद्या परंगोप्या योगिना सिद्धिमिच्छता । गुप्ता निर्वीर्या च प्रकाशिता ॥ २०७॥ hathavidyā parangopyā Yoginā siddhimicchatā | Guptā nirvīryā ca prakāśitā || 207|| bhāvedvīryavati guptā nirvīryā ca prakāśitā

Order of Practice Āpta Pramāṇa - आप्त प्रमाण Hathapradīpikā of Svātmārāma (Chapter 3, Verse 3)

आसनं कुम्भकशितं मुद्रादि-करणं तथा । अथ नादानुसन्धानम् अभ्यासानुक्रमेण तु ॥ ३ ॥ āsanam kumbhakāścitam mudrādi-karaṇam tathā || atha nādānusandhānam abhyāsānukrameṇa tu || 3 ||

37

Daily practice of Yoga Āpta Pramāṇa - आप्त प्रमाण aṭhapradīpikā of Svātmārāma (Chapter 3, Verse 6) yuktāhāravihārasya yuktaceṣṭasya Karmasu | yuktasvapnāvabodhasya yogo bhavati duḥkhahā || ६ ||

Order of Practice Āpta Pramāṇa - आप्त प्रमाण aṭhapradīpikā of Svātmārāma (Chapter 3, Verse 3) śiva vidyā mahāvidyā guptā cāgre mahēśvari | madbhāṣitamidam śāstram gopanīyamato budhaiḥ || 206 ||

Order of Practice Āpta Pramāṇa - आप्त प्रमाण aṭhapradīpikā of Svātmārāma (Chapter 3, Verse 3) haṭhavidyā parangopyā Yoginā siddhimicchata | bhavedvīryavati guptā nirvīryā ca prakāśitā || 207||

Order of Practice Āpta Pramāṇa - आप्त प्रमाण aṭhapradīpikā of Svātmārāma (Chapter 3, Verse 3) āsanaṁ kumbhakaścitraṁ mudrādi- karaṇaṁ tathā | atha nādānusandhānam abhyāsānukrameṇa tu || ३ ||

Attaining success in Yoga

Āpta Pramāṇa - ပ्रत प्रमाण

Ha᱗haratnāvali (Chapter I, Verse 78)

utśāhātrinṣkayād dhairyāttatvajṇānāthadarśānāt

bindusthairyānmitāhārājjanasaṇgavivarjanāt II

nidrātyāgājjitasvāsāt pi᱗hasthairyādānālāsāt

gurvācāryaprasādācca ebhirYogastu siddhyati II 78 II

Translation

Succes in Yoga can be attained through these means: enthusiasm, firm resolution, patience,

correct understanding of the principles

underlying the phenomenal creation, stability of

bindu, consumption of moderate food, avoiding

public contact and sleep, having control over

breath, attaining stability in an asana, diligence,

pleasing the Guru and acharya. 78.

Attaining success in Yoga

Āpta Pramāṇa - ပ्रत प्रमाण

Ha᱗haratnāvali (Chapter I, Verse 79)

śrutyācāryaprasādācca yogābhyāsabalena ca II

Īşvarānugrahāṇaiva Yogasiddhistu jāyate II 79 II

Translation

Success in Yoga can be attained by favour of the

(lessons of the) scriptures, grace of ācārya, Yoga

practice and grace of Īşvara. 79

Through practice, one attains success in Yoga

Āpta Pramāṇa - ပ्रत प्रमाण

Ha᱗haratnāvali (Chapter I, Verse 23)

yuvā bhavati vrddho 'pi vyādhito durbalo'pi vā II

abhyāsātsiddhimāpnoti sarvayogeśvatandritaḥ II 23 II

Translation

Through a diligent practice, one attains success

in all the Yogas, irrespective of one's being

young, old, diseased or decrepit. 23.

39

Control over sleep, food and breath through Yoga

Āpta Pramāṇa - ဖाप्त प्रमा।

Haṭaratnāvali (Chapter I, Verse 69)

ट्यक्तनिद्रे मिताहारो किताश्वासो जितेन्द्रियाउ ।

इलहाथभ्यासपरो नित्यां योगी ब्रह्मासमो भवेत् । ٦٩ ।

tyaktanidro mitāhāro kitāśvaso jitendriya

iّhaṭhabhyāsparo nityam yogī brahmasamo bhavet। 69 ।

Translation

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

What ruins Yoga practice

Āpta Pramāṇa - ဖाप्त प्रमा।

Haṭaratnāvali (Chapter I, Verse 77)

अत्याहारउ प्रयासस्क्ह प्रजल्पो नियमग्रहउ ।

जनसंगांच लआर्ल्यआआक शब्दभियोंगो विनास्यति ݷ।

atyāhāraā prayāsasaṭca prajalpo niyamagrahaā।

Janasāngaṇca laulyaiṇca şaٍbhiryogo vināsyati ݷ।

Translation

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

What to avoid for Yoga

Āpta Pramāṇa - ဖाप्त प्रमा।

Haṭaratnāvali (Chapter I, Verse 73)

वरजयेदुर्जनप्रीतिवहिस्लीपथसेवनं ।

प्रातउस्नानोपवासादिकायक्षेशादिकं तथा ݳ ।

varjayeddurjanapritivahnisṭhrīpरथasevanam।

prātahṣnānopavāsādikāyakṭeṣādikam tatहā ݳ।

Translation

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

45

Description of Asana as seat for Yogic Practice

Śāstra Pramāṇa - शास्त्र प्रमाण

Paramesvaragama (Ch. 10 SivaYoga, 20)

योगासननिरूपणम्

सुची केशे प्रतिष्ठाप्य स्थिरासनमात्मनः ।

तारक्षव् वा मार्ग वा चर्मास्तीर्य तथोपरि ॥२०॥

śucau deśe pratisthāpya sthiramāsanamātmanah |

tārakṣavaṃ vā margam vā carmāstīrya tathopari ||20||

Translation

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

Description of Yogis seat

Śāstra Pramāṇa - शास्त्र प्रमाण

Paramesvaragama (Ch. 10 - SivaYoga.21)

आस्तीर्य कम्बलं कृष्णं वस्त्रं काषायमास्तरेत् ।

अभ्येसदासनं चादवुपविश्य यथासुखम् ॥२१॥

āstīrya kambalaṃ krṣṇaṃ vastram kāṣāyamāstaret |

abhyasedāsanam cādavupaviśya yathāsukham ||21||

Translation

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

Yoga Flourishes through Asana and Pranayama

Āpta Pramāṇa - आप्त प्रमाण

Hathatatvakaumudi Chapter 7.1

सम्प्राप्तबीजभावो यमनि‍यमाभ्यामयं योगः ।

प्राणायामासनकैरङ्कुरवान् साधकस्य भवेत् ।१।

samprāptabījabhāvo yamani­yamābhyāmayaṃ Yogah |

prāṇāyāmasanakaïraṅkuravān sādhakasya bhavet |1|

Translation

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

What Benefits Yogi gets through Asana

Āpta Pramāṇa - आप्त प्रमाण

Hathatatvakaumudi Chapter 7.2

स्यादासनेऽ स्यैःप्रमरो­गतांलक्ष्ये

लाघवं दृङ्मुखौष्ठश्वास्निशिते॑ः ।

दन्द्वैर्जितेन्द्रियैःसन् अभिभूयते

नानन्ते समापत्तितया यमाभ्याम् । २ ।

syādāsane' syaiḥpramaro­gataṁlāghye

lāghavaṃ dṛṅmukhouṣṭhaśvāsniśiteṁḥ |

dandvairjiteṁdriyaiḥsan abhibhūyate

nānante samāpattitayā yamābhyām | 2 |

Translation

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

45

carya

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Controlling of the Ego

Āpta Pramāṇa - ဖ्॰प प्रमाआ

Hathatatvakaumudi Chapter 11.6

कपूरे जीर्णता किछ़ित् काठिन्यत् तन्म जायते |

आहंकारजये तद्वद्देहे कठिनता कृतह || 6 ||

karpūre jīrnatā kinācit kāthinyām tanmā jāyate |

ahankārajaye tadvaddehe kāthinatā krtah || 6 ||

Translation

Camphor having been old, becomes soft.

Similarly, if ego is controlled, there remains no rigidity in the body. 6

Santivahita

Āpta Pramāṇa - ဖ्॰प प्रमाआ

Hathatatvakaumudi Chapter 11.7

अवृत्तिकस्यातमनि शांतवाहिता-सम्पादनार्थ मनसः प्रयलनह || ७ ||

avūttikasyātmani şāntavाhitā-sampādanārtham manasaह prayatnaह || 7 ||

abhyāsa eşaşcirakālasevitah satkārāvān syāddṛhabhūmiratṝ || 7 ||

Translation

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

Pranavayu Eating up the Impurities in the Body

Āpta Pramāṇa - ဖ्॰प प्रमाआ

Hathatatvakaumudi Chapter 11.9

यथा यथा स्याद दृढभूमिका मुनावब्ह्यासतह सन्ततदीर्गहासेविताट् |

तथा तथा प्राणमरुत् सुसिधोरदन् धातुदोषान् तनुमीप्सिताँ चरेत || ९ ||

yathā yathā syād dṛhabhūmikā munāvabhyāsataह santatadīrghasevitāt |

tathā tathā prāṇamarut susidho'dan dhātudoṣān tanumipsitāḥ caret || 9 ||

Translation

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

carya

Technique to Gain Mastery on Breath, Mind and Senses

Śāstra Pramāṇa - शास्र प्रमाण

Rudrayamala Tantra 23.18-21

भक्ष्यस्थाने समायोज्य पिबेदवायुमहर्निशम् ।

सदा सम्पूर्येदवायु भावको गतभीर्महान् ॥ २३.१८

चतुःषष्टिदिने सर्व क्षय कृत्वा ततः सुधीः ।

पयोभक्षणमकुर्यात् स्थिरचेतो जितेन्द्रियः ॥ २३.१९

पयः प्रमाण वक्ष्यामि हस्तप्रस्थं त्रयम् तयम् ।

शने: शनैर्विजेतव्याः प्राणा मत्तगजेन्द्रवत् ॥ २३.२०

षट् मासाज्जायते सिद्धिः पूराकदिषु लक्षणाम् ।

कामेणाष्टाङ्गसिद्धिः स्याद् यतीनां कामरूपिणाम् ॥२३.२१

sada sampūryedvāyum bhāvako gatabhīrmahān |

bhakṣyasthāne samāyojya pibedvāyumarniśam || 18 ||

catuḥṣaṣṭhidine sarv kṣayam kṛtvā tataḥ sudhīḥ |

payobhakṣaṇamakuryāt sthiraceto jitendriyaḥ || 19

payaḥ pramāṇam vakṣyāmi hastaprastam trayam trayam |

śanaiḥ śanairvijetavyāḥ prāṇā mattagajendravat || 20

ṣaṭ māsājjayate siddhiḥ pūrakadiṣu lakṣaṇām |

kamenaṣṭāṅgasiddhiḥ syād yatināṃ kāmarūpiṇām ||21 ||

Translation

mastery of Aṣṭāṅga Siddhi may be gained by sensuous ascetics. (23.21)

Understanding Breath Control and Time Management Śāstra Pramāṇa - शास्त्र प्रमाण Rudrayamala Tantra 23.77

आसनं यो हि जानाति वायूनां हरण तथा | कालादीनां निर्णय तु स कदाचित्न नश्यति ॥ २३.७७ āsanam yo hi jānāti vāyūnāṁ haraṇaṁ tathā | kālādīnāṁ nirṇayaṁ tu sa kadācinna naśyati || 77 ||

Yogi Must Experience Pranayama Āpta Pramāṇa - आप्त प्रमाण Yoga Rahasya of Nathamuni II.57

अभ्यसेत् प्राणरोधाख्यं योगाङ्ग गतभीमुनि: | उषः काले च मध्याह्ने सायाह्ने चार्धरात्रके ॥५७॥ abhyaset prāṇarodhākhyaṁ yogāṅgaṁ gatabhīmunih | uṣaḥ kāle ca madhyāhne sāyāhne cār dharātrake || 57 ||

Preparation for Nadishuddhi Āpta Pramāṇa - आप्त प्रमाण Hathatatvakaumudi Ch35.2

सुदिने मङ्गलं कृत्वा नत्वा गुरुपदाम्बुजम् | स्मृत्वा गणपतिं स्वेष्टदेवतां साधकः शुचिः: | प्रारभेत मुद्रा सन्तो नाडीशुद्धिं यथोदिताम् । इति ॥ २ sudine maṅgalam kṛtvā natvā Gurupadāmbujam | smṛtvā gaṇapatiṁ sveṣṭadevatāṁ sādhakaḥ śuciḥ | prārabheta mudrā śānto nāḍīśuddhiṁ yathoditām . iti || 2 ||

Technique for Comfortably Maintaining Kumbhaka

Āpta Pramāṇa - ဖ्॰्त प्रम्ण়

Hathatatvakaumudi Ch35.3

सिक्षणवल्लीजचूर्णादयोर्गेन स्वानने पुरा | उपजिह्वांतरर्छिद्रे दत्व्अंगुष्ठेन युक्तितः | तेन प्राणायाममध्ये सुखं तिष्ठति कुम्भके ऱ ह हिल्ल

Translation

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

Setting the Right Space and Context Before Pranava

Āpta Pramāṇa - ဖ्॰्त प्रम्ण়

Hathatatvakaumudi Ch35.4

न हि दहविस्मृतिमादकभावः प्रणवे पुरा चलमनोणुधायवोयोहिल्ल

सुखदो विनेन्द्रुलतयाआमृतकर्त्या वपूषीसिसिद्धिदान्यदुपायोहिल्ल हिल्ल

|| 4 ||

Translation

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

Preparing for Yogic Experiences

Āpta Pramāṇa - ဖ्॰्त प्रम्ण়

Hathatatvakaumudi Ch35.6

शुद्धे चैकांतदेशे सुचिरं अपगतभीह् प्राणमुखो वोत्तरार्येह् स्थित्वा कृत्त्याम्सुकार्म्भूतरे विशादे विर्त्तागेआपास्तीचिंतह् हिल्ल

कृत्वा पीठानि मुद्रादिकमनु मितभुक् साधकह् श्रीनर्सिम्हांग्राउ हिल्ल

दत्वा हृद्य नत्वा गुरुपशदमपत्र्यड़ मन्दमायाममीहेतह् हिल्ल

|| 6 ||

Translation

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

carya

Importance of Continuity Āpta Pramāṇa - आप्त प्रमाण aHathatatvakaumudi Ch35.10

रेचपूरककुम्भान्ते नैष्छान्तोडपि साधकः । abhyāsavicchedabhīyādānusyūtikriyāparaḥ ॥ १० ॥

Type of Sweat at Initial Stages Āpta Pramāṇa - आप्त प्रमाण aHathatatvakaumudi Ch35.13

यः साधकस्य प्रथमं शरीरे घर्मः समायाति सुपूतिपिच्छलः । समीररोधे श्रमजः शरीरस्यः कुम्भाग्निना यः स रसोद्भूते नवः ॥ १३ ॥

yah sādhakasya prathamam śarīre gharmah samāyāti supūtipicchalah | samīrarodhe śramajah śarīrasyaḥ kumbhāgninā yaḥ sa rasodbhūte navah || 13 ||

Body Indications of Progress on Control of Prana Āpta Pramāṇa - आप्त प्रमाण aHathatatvakaumudi Ch35.18

प्रसवेदः प्रथमं पश्चात् कम्पनं मुनिसत्तमम् । उत्थानं च शरीरस्य चिह्नमेतत् जितेन्दनिले ॥ evamabhyāsatasya mūlarogo vinaśyati ॥ १८ ॥

prasvedah prathamah paścāt kampanam munisattamam | utthānam ca śarīrasya cihnametat jite'indanile | evamabhyāsatasya mūlarogo vinaśyati || 18 ||

More Details on Progress in Yoga Āpta Pramāṇa - आप्त प्रमाण aHathatatvakaumudi Ch35.28

पुरा मलाज्ञानपदेन्दुपाना-जाड्यं द्रुतं चास्य चित्तं सघर्मः । ओजोदमृतांशैः श्रमतोऽङ्गसारम-अभ्यासे ओर्व्यं बहिरेति देहात् ॥ २८ ॥

purā malājñānapadendvapāna-jādyam drutam cāsya cittam sagharmah | ojo'mṛtāṁśaiḥ śramato'ṅgasāram-abhyāse orvyam bahireti dehāt || 28 ||

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Prior to Powers, Type of Sweat and Nadishuddhi

آpta Pramāna - आप प्रमाण

Hathatatvakaumudi Ch35.14

योगसिद्ध्यारम्भपूर्वकाले द्वादशामात्रकात् । नाडीशुद्ध्युत्तरं जातः सिद्धियुक्तो धर्म उत्तमः ।। १४ ।।

Translation

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

Signs of Happening of Yoga

آpta Pramāna - आप प्रमाण

Hathatatvakaumudi Ch35.25

नाडाभिव्यक्तिरुच्चैर्बलहतवहोदीपनं स्फर्शतृष्णस्य भविष्यद् धारणं स्याद् गदगणदलनं नाडिसंशोधनं च । कायं्य देहे प्रसादो भवति च वदने बिन्दुबन्धश्च तन्वां आरोग्यं दीर्घमायुर्नयनविशदता स्यादिदं योगलक्ष्म ।। २५ ।।

Translation

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

Signs of Advancement in Yoga

آpta Pramāna - आप प्रमाण

Hathatatvakaumudi Ch35.26

महापायुस्थ मलमतिनाडी-शुद्धिर् जयोड्त प्रणवस्य पायम् । शान्तिः प्रदीप्तिर्मनसः प्रसादोऽभ्यास प्रवृद्धौ यमिनः सदाभ्या ।। २६ ।।

महापायुष्यं मलमतिनाडी-शुद्धिर् जयोड्त प्रणवस्य पायम् । शान्तिः प्रदीप्तिर्मनसः प्रसादोऽभ्यास प्रवृद्धौ यमिनः सदाभ्या ।। २६ ।।

Translation

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

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

Āpta Pramāṇa - ပ्रम्ण Hathatatvakaumudi Ch35.38

नाडीविशुद्ध्या प्रणवप्रयोगाद आरंभकाले हुठसिद्धिचिह्नम् । क्रमेण कम्पादि जितानिलानुरूपं हि धर्मान्तरमभ्युदेति ॥ ३८ ॥

nāṛiviśuddhyā pranavaprayogād ārambhakāle hathaṣiddhicihnam || kramena kampādi jitānilānurūpamṛ hi dharmāntaramabhyudeti || 38 ||

Benefits of control of Prana

Āpta Pramāṇa - ပ्रम्ण Hathatatvakaumudi Ch35.29

आयामतः प्राणजयस्य शैर्यं गतो गुणोऽग्नेः क्षुद्रग्नं अवाप्नुते । भौमो गुणः पीवरतां स्मरति तदाकृष्यत्वं लघुतां गदार्ढ्यम् ॥ २९ ॥

āyāmataṛ prāṇajayasya saigghryam gato guno'gnehṛ kṣudraghnamṛ bhāvāti || bhaumo guṇaṛ pīvaratā'stameti tadākrṣyatvamṛ laghutāṇgadārdhyam || 29 ||

Yoga Brings Integrity and Control in the Body

Āpta Pramāṇa - ပ्रम्ण Hathatatvakaumudi Ch35.33

प्राणस्तु चिद्रूप इवः प्रकाशो योगेन चापानहृदोरियोडत्स्वात् । विमूढयोः सङ्क्रजालाद्याभ्यां मलक्षयेऽयं तनुसिद्धिबीजं ॥ ३३ ॥

prānastu cidrūpā ivaṛ prakāśo yogena cāpānahrdormitho'tsvāt || vimūdhayohṛ saṇkajālādyābhyāmṛ malakṇaye' yamṛ tanusiddhibījam || 33 ||

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Benefits of Eliminating Impurities in the Nadis

Āpta Pramāṇa - ဖाप्रमाण

Hathatatvakaumudi Ch35.35

नाड्यम्ग्यलक्षयेडलपसयेनं मूहं विदुस्तेनं सह

पुंसः स्वल्पमरोगता न कृमयो लाला न घरमोईरलीः ।

तावत् कालाभ्ये कुभोज्यनियमग्राहं भजेदलपभुक। ㎕ ।

nāᴵīmadhyamalakṣayē`lpasayanāṇ mūtraḍ vidustena saḥ

pumsaḥpamarogatā na kṛmayo lālā na gharmo`rātiḥ ।

duḥhśieṣmanilipittāśāntiramalaḥ kāyo bhavet suṇdaras

tāvat kālābhyāḥ kubhojanyamagrāhaḥ bhajedalpabhuk । 135 ।

Translation

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

Guru is Needed for Success in Nadishuddhi

Āpta Pramāṇa - ဖाप्रमाण

Hathatatvakaumudi Ch35.39

सगरभकायामत ुद्गताईहो मुनिस्तदारंभ्रआ ुदेति सिद्धिभिः ।

सत्नाडिशुद्धे परिणाम पुसः सम्प्राप्यते सत्गुरुणा विना नो । ㎙ ।

sagarbhakāyāmata udgatanho munistadārambha udeti siddhibhiḥ

sannādiśuāddheḥ parināma eṣaḥ samprāpyate sadGurāṇ vinā no । 39 ।

Translation

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

Kumbhaka Practice During the Day

Āpta Pramāṇa - ဖाप्रमाण

Hathatatvakaumudi Ch35.40

प्रभाते च मध्यन्दिने सायमर्धनिशायां शनैरभ्यसेत् कुम्भकाकं इह ।

सत्त्रितࠌ०१र्यन्तमभ्यासादक्षेस्चतुर्वारमक्गणिनि मध्ये०भ्यासन सत् । 㐀 ।

prabhāte ca madhyandine sāyamardhanisāyāḥ śanairbhyaset kumbhakānḥ iḥ ।

saṣāśīࠌ०१०paryantamabhyāsadakṣeḥ-caturvāramakāṇi madhyē`bhyasan sat । 40 ।

Translation

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

Importance of Shakti

Āpta Pramāṇa - ဖ्रप्त प्रम्णण Hathaṭatvakaumudi Ch.41.41

चैतं जीतात्मनि जितानिलपावकाद्याँ मो शक्तिबोधनमृतेस्ति समाजन्म || ४१ ||

The Soul Does Not Leave A Blissful Body

Āpta Pramāṇa - ဖ्रप्त प्रम्णण Haṭapradīpikā of Svātmārāma (Chapter 5, Verse 59)

इन्धनानि यथा वह्निस्-तैलवत्तिं च दीपकः || tathā somakalāpūr्णम् dehी dehं na muࢅcati || ५९ || indhanāni yathā vahnis-tailavattim ca dĭpakb || tathā somakalāpūrṇam dehi dehm na muनcati || 59 ||

Bliss Overcomes Poison in the Yogi's Body

Āpta Pramāṇa - ဖ्रप्त प्रम्णण Haṭapradīpikā of Svātmārāma (Chapter 5, Verse 60)

नित्यं सोमकलापूर्ण शरीरं यस्य योगिनः || तक्षकेणापि दष्टस्य विषं तस्य न बाधते॥ ६० ॥ nityaṁ somakalāpūrṇaƶ şarīraƶ yasya Yogināb || takṣakenāpi daṣṭाsya na bādhate || 60 ||

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Alleviating Chronic and Incurable Diseases through Asana

Āpta Pramāṇa - ဖाप्त प्रमाण

Hathatatvakaumudi Chapter 7.4

नियमँश्च यमन्तरैव्शानि योगाउ प्रविऩ्यन्ति मुतसम्युतास्य पीठाउः चिरकालयदर्न्तरा आसाध्या यमिनः साधुजिताशऩस्य पुंसः ṃḍṃ

niyamaṛca yamairviṡāni yogḁ̄

pravinaṣyanti susamyutasyā piतhaiल चिरकालयदान्तरे आṣाध्या

yaminaउ sādhujitāṣānasya pumsḁ̄ ṃ ।।

Translation

A Yogi, who is well -balanced, has control over food intake can alleviate the chronic and incurable diseases and toxicity through the practice of yama, niyama and asana. 4.

Tyāga

ŚĀstra Pramāṇa - शास्त्र प्रमाण

Tejo Bindu Upanishad 1.19

औत्यागः प्रपन्चरूपस्य सच्चिदीत्मावलोकनातṭ औत्यागो हि महता पूज्यः सद्यो मोक्षप्रदायकः ṃ९।

tyāgaउ prapañcarūpasya saccidātmāvalokanāt |

tyāgo hi mahatā pūjyḁ̄ sadyḁ mokṣapradāyakaḁ̄ ṃ९।

Translation

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

Mouna (the Pure Silence)

Śāstra Pramāṇa -शास्त्र प्रमाण

Tejo Bindu Upanishad 1.20, 1.21. 1.22

यस्माद्वाचो निवर्तन्ते अप्राप्य मनसा सह ।

यमौने योगिभिरिगम्ये तद्वजेत्सर्वदा बुधः ॥ २०॥

वाचो यस्मान्निवर्तन्ते तद्वक्तुं केन शक्यते ।

प्रपञ्चो यदि वक्तव्यः सोऽपि शब्दविवर्जितः ॥ २१॥

इति वा तद्भवेन्मौनं सर्व सहजसंस्थितम् ।

गिरां मौनं तु बालानामयुक्तं ब्रह्मवादिनाम् ॥ २२॥

yasmadvaaco nivartante aprāpya manasā sahā |

yanmaunam Yogibhirgamyaṃ tadbajetsarvada budhaḥ || 20||

vāco yasmānnivartante tadvaktum kenā śakyate |

prapañco yadi vaktavyaḥ so'pi śabdavivarjitaḥ || 21 ||

iti vā tadbhavenmaunam sarvaṃ sahajaśaṃśhitam |

girāṃ maunaṃ tu bālanāmayuktaṃ brahmavādinām || 22 ||

Translation

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

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

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

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About Mouna Śāstra Pramāṇa - शास्त्र प्रमाण Mundaka Upanishad, verse 2.2.5

यस्मिन् धौः पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्वरैः । तमेवैकं जानथ आत्मानमन्यां वाचो विमुञ्चथामृतस्यैष सेतुः ॥ ५ ॥

Translation

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

About Mouna Śāstra Pramāṇa - शास्त्र प्रमाण Chandogya Upanishad, 8.5.2

ह्येव सता आत्मन्वल्नां विन्दते'थ यन्मौनमिल्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते "॥ ८.५.२॥

Translation

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

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Yogic Lifestyle- Keeping the Mind Balanced

Śākśī Pramāṇa - साक्षी प्रमाण

Paramahamsa Nithyananda

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

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

Manifesting the Source of Energy through the Body

Śākśī Pramāṇa - साक्षी प्रमाण

Paramahamsa Nithyananda

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

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

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On the Experience of Oneness with the Elements Through Asanas

Sākṣī Pramāṇa - साक्षी प्रमाण

Paramahamsa Nithyananda

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

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

Manifesting Oneness in Asanas

Sākṣī Pramāṇa - साक्षी प्रमाण

Paramahamsa Nithyananda

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

Jahdiel Hernandez, Musician/Chef, Hawai’i, Sadashivatva May 2017

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mitahara

The Yogic Diet

chapter

5

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

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

Rudrayamala Tantra (23.2)

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

become a Yogi in even thousands of crores of years."

Rudrayamala Tantra 23.3

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

naatyash-natu yogosthi na chai-kaanta-manashnataha |

na caathi svapna-sheelasya jaagrato naiva chaarjuna ||

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

mitāhāra

मिताहार

The Yogic Diet

Paramahamsa Nithyananda explains, that "for ordinary human beings, neither eating too much nor eating nothing, neither sleeping too much nor non-sleeping, both extremes are not right".

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

When it comes to the question of how to prepare food and what to eat, the Nithyananda Sangha follows the Bhaga

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Eat Balanced to Attain Lasting Bliss

Śāstra Pramāṇa - शास्त्र प्रमाण

Rudrayamala Tantra 23.6

वाय्वासनद्रहानन्दः परमानन्दनिर्भरः । मिताहारं सदां कुर्यात् पूराकाह्लादहेतुना ॥ ६॥

vāyvāsanadrhānandah paramānandanirbharah| mitāhāraṃ sadā kuryāt pūrakāhlādahatunā|| 6 ||

Translation

Pranayama and Diet

Śāstra Pramāṇa - शास्त्र प्रमाण

Rudrayamala Tantra 23.7

तदा पूरकसिद्धिः स्याद्भक्ष्षणादिनिरूपणात्। उदरं पूरयित्वा कुम्भयित्वा पुनः पुनः ॥ ७॥

tadā pūrakasiddhih syādbhakṣaṇādinirūpaṇāt| udaraṃ pūrayitvā kumbhayitvā punah punah|| 7 ||

Translation

Only Eat Hand Size

Śāstra Pramāṇa - शास्त्र प्रमाण

Rudrayamala Tantra 23.8

निजहस्तप्रमाणाभिः पूरयेत् पूरर्णमेव च । तत्पूरयेत् स्थापयेनाथ विश्वमितरकपालके ॥ ८॥

nijahastapramāṇābhiḥ pūrayet pūrṇameva ca| tatpūrayet sthāpayennātha viśvamitrakapālake|| 8 ||

Translation

Eat Cooked Rice

Śāstra Pramāṇa - शास्त्र प्रमाण

Rudrayamala Tantra 23.10

तण्डुलान् शालिसंभूतान् कपालप्रस्त्यपूनकान् । दिने दिने क्षयं कुर्व्याद्भक्ष्षणादिषु कर्मसु ॥ १०॥

taṇḍulān śālisaṃbhūtān kapālaprasthyapūnakān| dine dine kṣayaṃ kuryādabhakṣaṇādiṣu karmasu|| 10 ||

Translation

66

Eat with Mantra Śāstra Pramāṇa - शास्त्र प्रमाण Rudrayamala Tantra 23.11 हंसद्वादशावारेण जपेन संस्कृयं चरेत्। शिलायां तल्पालं च वर्धयेत् पूरकादिकम्।।११।। hamsadvādaśāvareṇa japena sam̧kŗyam caret| śilāyām tatkapālam ca vardhayet pūrakādikam|| 11 || Translation The hamsamantram should be chanted regularly; and doing the pūraka, the food must be replenished on the bowl (regularly). (23.11)

Technique for After Eating Śāstra Pramāṇa - शास्त्र प्रमाण Rudrayamala Tantra 23.12 यावत्कालं क्षयं याति निजभक्षणनिर्णयम्। तत्कालं वयुनापूर्व नोदरे काकचञ्चुभिः।।१२।। yāvatkālam kṣayam yāti nijabhakṣaṇanirṇayam| tatkālam vayunāpūrya nodaram kākacahcubhih|| 12 || Translation When the stage is achieved that enough food has been taken for himself, at that instant the stomach should not be further filled, and vital breath should be taken in just as a crow does through its beak. In other words, one must take in breath by doing kumbhaka. (23.12)

Kundalini and Food Śāstra Pramāṇa - शास्त्र प्रमाण Rudrayamala Tantra 23.13 आकुञ्चयेत् सदा मूले कुण्डलीं भक्ष्यधारणात्। तत् संपूरयेद् योगी भक्षप्रस्थावनाशनात्।।१३।। ākuñcayet sadā mūle kundalīm bhakṣyadhāraṇāt| tatra sampūrayed yogī bhaksaprasthāvanāśanāt|| 13 || Translation After eating the food, the kundalī in the Mūlādhāra (cakra) should be shrunk; Then the Yogi should be satiated and the intake stopped. (23.13)

Practice Control Over the Senses Śāstra Pramāṇa - शास्त्र प्रमाण Rudrayamala Tantra 23.14 कालक्रमेण तद् सिद्धिमवाप्नोति जितेन्द्रियः। यत् स्थानं भक्षणाश्चैव तत् स्थाने पूरयेत् सुखम्।।१४।। kālakrameṇa tat siddhimavāpnoti jitendriyah| yat sthānam bhakṣaṇāścaiva tat sthāne pūrayet sukham|| 14 || Translation In due course the one with control over the senses acquires Siddhis, and achieves the stage of proper food consumption effortlessly. (23.14)

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Recommended Food for Yogis

Āpta Pramāṇa -ပाप्त प्रमाण

Ha᱗haratnāvali (Chapter I, Verse 71)

गोधूम्र्ख्लियवर्ष्टिकाशोहनात्रं

क्षीराज्यमण्डनवनीतसितामधूनी एल्

शुण्ठीपटोलफलपटलजम्ब्वाके

मुद्रादिरहमुदकं च यमीन्द्रपद्ह्यं एल् ܑँ एल्

godhūmāśliyavaṣṭikaśohanānnaḍ

kṣīrajyamaḍḥāvanītaसितāmadhūnī एल्

sūṣṭhipaṭālaphalaपरटरजाम्बूवाके

mudgādidvyamudakāḍ ca yamīndrapathyāḍ ܑँ ܑँ

Translation

The recommended food items for a Yogi should comprise good grains like - wheat, rice, barley,

ś॰ṭika (a particular variety of rice which takes sixty days to harvest), milk, ghee, cream, butter, sugar

candy, honey, dry ginger, paṭola fruits (a species of cucumber), the set of five recommended leafy

vegetables, green gram and rain water. 71

Unwholesome Food Items

Āpta Pramāṇa -ပाप्त प्रमाण

Ha᱗haratnāvali (Chapter I, Verse 72)

कटरमलतीक्षणलवणोण्णहरीतशाकं

सौवीराटैलतिलसर्षपमल्स्यमद्यं एल्

अजादिमांसर्वचितकरकुलत्यकोदरं -

पिण्याकहिंगुलाशुनास्त्रयामाहुः ܒं एल्

kaṭramalatikṣनalavanoṇणaharitāśākaḍ

sauvirātailatilāsarṣapamatsyamadyāḍ एल्

ajādīmāṇsaḍdhitakrakūlatthakodra -

pinyākahīṇgulaसुन्ध्यापिथ्यामाहुः ܒं एल्

Translation

The list of unwholesome food items consists of (tastes like) bitter, sour, pungent, salty, hot, green

leafy vegetables, sour gruel, oil, mustard, sesame,

fish, alcohol, meat like mutton etc., curd, butter -

milk, kulattha (a type of lentil), kodra (a species of

grain), oil- cake, asafoetida, garlic etc. 72

Padmasana with Cardamom in Mouth after a Sumptuous Meal

अप्त प्रम्ाण - आप्त प्रमाण Hathatatvakaumidu Ch.7.26

प्रभोजनान्ते कांताबजमुखसेवनमाचर manoramahārāsārapariṇāmasukhaḍ̄ल्भाज ।॥ɪ prabhojanānte kāntābjamukhasevanamācāra manoramahārāsārāparipīṇāmasukhaḍ̄ल्भāja । 26 ॥

Translation

Cure Diseases Through Taste

अप्त प्रम्ाण - आप्त प्रमाण Haथाpradipikā of Svātmārāma (Chapter 5, Verse 52)

तीक्षकं हरते व्याधीं कटुकं कुष्थनाशनं ।॥ɪ tīkṣakam harate vyādhī kaṭākaḍ̄ल kuस्थनाशानं ।॥ɪ ghṝ̄ल्रास्वादूपं caivāmरारत्व लभते ध्रुवं । 52 ॥

Translation

Importance of Diet in Yoga

अप्त प्रम्ाण - आप्त प्रमाण Hathatatvakaumudi Ch35.5

क्णीणो यथेंदुरपहंति तमो क्रमेण पूर्णस्तु तद्वदियमंहुपानजाय्यं। hत्वā sudhāvराहामंḥ च तनी विधत्ते योगे रवेरिव मुनेरहितपथ्याभाजा।॥ɪ kṣīṇo yathendurapahanti tamo krameṇa pūrṇasthu tadviदियamaḍ̄लhuपānājādyāyaḍ̄ल। hत्वā sudhāvराहामंḥ च tanau vidhatte yoge raveriva munerhitपाथ्याभाजा।॥ɪ । 5 ॥

Translation

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nitarhar

Food Taken Converted into Three Parts

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita-V.52-53

चतुविधस्य चान्नस्य रसरतेधा विभज्यते ।

तत सारतमो लिंगदेहस्य परिपोषकः ॥

सप्तचातुमयं पिण्डमेती पुण्णाति मध्यगः । ॥ ५२ ॥

यति विमूत्ररूपेण तृतीयः सप्ततो बहिः ।

आद्यभागद्रव्यं नाड्यः: प्रोक्तास्ताः सकला अपि ।

पोषयन्ति वपुर्वायुमापादतलमस्तकं ॥ ५३ ॥

catuvidhasya cānnasya rasāratredhā vibhajyate |

tatra sāratamo liṅgadehasya paripoṣakaḥ ‖

saptadhātumayaṃ piṇḍameti puṣṇāti madhyagaḥ | 52 ‖

yati vimūtrarūpeṇa tṛtīyaḥ sapato bahiḥ |

ādyābhāgadvayaṃ nādyāḥ: proktāstāḥ sakalā api |

poṣayanti vapurvāyumāpātalamastakam ‖ 53 ‖

Translation

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

The second or middle part goes to nourish this gross body composed of seven dhatus (humours). 52

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

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Temperance in Food

Śāstra Pramāṇa - शास्त्र प्रमाण

Yoga-Kundaly Upanishad Ch.1.3-4

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

śhivoham śhivoham

Purification techniques

76

chapter 3

“By purifying inner faculties, the mind becomes happy and concentrated, the senses are conquered and a man is qualified to witness the Self.” ~ Yoga Darshana 2.42

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

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

Paramahamsa Nithyananda explains that these techniques not only cleanse our body, but bring peace and balance to our mind, and lightness and bliss to our being.

शुद्धिक्रिया नित्यानंद

Purification techniques

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

In the Nithyananda Sampradaya, we use five main cleansing processes on a daily basis, called Pancha Kriyas. Although these methods are described in scriptures that are over 2,000 years old, the practice of these methods have very strict rules related to place, food, physical, and mental behavior. Those rules should be observed as closely as possible to ensure safe practice as well as

maximize the results. In this next section, we present

the cleansing processes outlined in the traditional

scriptures. We also describe, how each one is used to

balance the doshas (the five elements that form the

body constitution), how it removes all diseases and

disorders related to these elements, and how they

remove any imbalances in the body. These purification

techniques helps eliminate disease, prolong life, purify

the organs and the senses as well as create an

enlightened physiology to manifest powers!

Let us now explore the cleansing techniques that form

the basis of Hatha Yoga.

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Haritaki

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

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

Detox for Next Levels of Shaktis Manifestation

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

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

Beauty Tip with Haritaki

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

When you brush with Haritaki every morning, it will also make you beautiful. It will bring a shine to your skin as Pitta leaves the body. The shining, tejus, is visible to the 3rd eye, not to the regular eyes.

Weeding Out the Root Patterns

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

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

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Three Hundred Increase in Oxygen in Blood

Ātma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

The oxygen level in the blood increases to 300%. The whole stomach gets cleansed. That is one thing. The main thing is the whole blood becomes pure. 300% oxygen means equivalent to 2 hours of Pranayama.

Get Rid of Fat and Phlegm Disorders

Āpta Pramāṇa- आप्त प्रमाण Haṭhapradīpikā of Svātmārāma (Chapter 3, Verse 8)

मेदश्लेष्मनिवृर्थ्यर्थ पट्कर्माणि समाचरेत् ॥ अन्यथा नावरेतत्नि दोषाणि समतायातः ॥ ८ ॥

medaśleṣmanivṛtyartham ṣaṭkarmāṇi samācaret II anyathā nācaret tāni doṣāṇi samatāyātaḥ II 8 II

Six Cleansing Techniques

Āpta Pramāṇa- आप्त प्रमाण Haṭhapradīpikā of Svātmārāma (Chapter 3, Verse 9)

धौती बस्ती तथा नेती ाटकं नॄउलिकं तथा ॥ कपालभस्त्रीश्रैतनि पट्कर्माणि प्रवक्ष्यते ॥ ९ ॥

dhauti bastī tathā netī trāṭakam naulikam tathā II kapālabhastrīcaitāni ṣaṭkarmāṇi pravakṣyate II 9 II

Purify All Nadis

Āpta Pramāṇa- आप्त प्रमाण Haṭhapradīpikā of Svātmārāma (Chapter 3, Verse 26)

शुद्धिमेति यदा सर्व नाडीचक्र मलाकुलं ॥ तदॄऽेव जायते योगी प्राणसङ्ग्रहणे क्षमः ॥ २६ ॥

śuddhimeti yadā sarvaṁ nāḍícakram malākulaṁ II tadaiva jāyate yogī prāṇasaṅgrahaṇe kṣamaḥ II 26 II

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Result of These Cleansing Techniques

Āpta Pramāna- ဖाप्त प्रमाण

Haṭharatnāvali (Chapter 1, Verse 61)

सट्चक्रशोधनम् सम्यक्र् प्राणायामस्य कारणम् ।

नाशनम् सर्वरोगाणाम् मोक्षमार्गस्य साधनम् । ८१ ।

shaṭcakrāśodhanam samyak prāṇāyāmasya kāraṇam ।

nāşanam sarvarogāṇām mokṣamārgasya sādhanam । 61 ।

Translation

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

Benefits of Practice of Basti

Āpta Pramāna-ဖाप्त प्रमाण

Haṭhapradipikā of Svātmārāma

(Chapter 3, Verse 16)

धातुंद्रियान्तःकरण - प्रसादं

दद्याच्छ कांतिं दहनप्रदीप्तिम् ।

अशेसतोषोपचयं निहन्याद -

अभ्यास्यमानम् जलबस्तीकर्म । ८८ ।

dhātvindriyāntaḥkaraṇa - prasādaṇ

dadyācca kāntim dehanapradīptim ।

aśeṣadoṣopacayaṇ nihaṇyād -

abhyasyamānānam jalabastikarma । 16 ।

Translation

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

Basti Cleanses Digestive System

Āpta Pramāna-ဖाप्त प्रमाण

Haṭhapradipikā of Svātmārāma

(Chapter 3, Verse 15)

गुल्म्प्लीहोदरं चापि वातपित्तकाफिद्भ्वाह ।

वस्तीकमेप्रभावेन क्षय्यांते सकला मलाह । ८५ ।

gulampुhodaraṇ cāpi vātapittakaphidbhavaṇ ।

bastikarmaprabhāvena kṣiyante sakalā malāṇ 15 ।

Translation

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

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Trataka - Cleansing of Eyes

Āpta Pramāṇa - တ्रत प्रमाण

Haṭapradipikā of Svātmārāma

Chapter 3, Verse 19-20

निरीक्षण̣ - निश्कलहित्यā सूक्ष्ममलक्ष्यं समाहितः।॥

अस्रुसम्पातपर्यन्तम् अचार्यिैस् - ट्राटकम् स्मृतम्।॥ ङ्य।॥

मोचनं नेत्ररोगाणां तन्द्रादीनां कपाटकम्।॥

यततस् - ट्राटकम् गोप्यम् यथा हाटकपेटकम्।॥ ॥ॠ।॥

Translation

One should constantly gaze at a very minute object, remaining one-pointed, until tears roll down. This is known as trāṭaka. 19 This technique (Trataka) alleviates eye diseases and drowsiness or sloth and therefore, it should be carefully guarded like a casket of gold. 20

Nauli - Abdominal Cleansing

Āpta Pramāṇa - တ्रत प्रमाण

Haṭapradipikā of Svātmārāma

(Chapter 3, Verse 21-22)

अमदावर्तविगेन तुर्न्दं स्वयापसव्ययो।॥

शतयो भामयेदेशा नूलीयोगे प्रच्क्षयते।॥ ॥१।॥

मन्दाग्निसन्दीपनाप्तर्म्पि - सन्ध्यायकानन्दकरी तथैपिेव।॥

अशेस्डोषामायशोषणी च हठकरिया मूलिरियम् हि नूरीली।॥ ॥२।॥

Translation

One quickly rotates the abdominal columns to the right and left for a hundred (several) times. This is called naulī-Yoga. 21 Nauli is the crown of all the kriyās of Haṭha, which stimulates weak digestion, streamlines gastric fire, brings a deep sense of well-being and totally removes all the disorders caused by the imbalance of the three humors (doşas) 22

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Nauli - of Two Types

Āpta Pramāṇa- आप्त प्रमाण

Haṭharatnāvali

(Chapter I Verse 33-34)

सा च नऊलीर्द्धिचा प्रोक्ता भारी चपेकान्तराभीषा ।

भारी स्याद् बाह्यरूपेण जायन्ते नतस्तु सा तथा ॥ ३३ ॥

नतांसो भ्रामयेदेशा नऊली: गऊडैपे: प्रशास्यते ।

अमन्दावर्त्वगेन तुन्दं सव्यापसव्यतः ॥ ३४ ॥

sā ca naulīrdvidhā proktā bhārī caikāntarābhidhā

bhārī syād bāhyarūpeṇa jāyante ntastu sā tathā ॥ 33 ॥

natāṃso bhrāmayedesa naulīḥ gauḍaiḥ praśasyate

amandāvartvagena tuṇdaṃ savyāpasavyataḥ ॥ 34 ॥

tuṇḍāgnisandīpanapācanādi - sandīpikā nandakari sadāyate

aśeṣadoṣāmayāśodhinī ca haṭhakriyāmūliriyaṃ ca nauliḥ ॥ 35 ॥

Benefits of Nauli

Āpta Pramāṇa - आप्त प्रमाण

Haṭharatnāvali (Chapter I Verse 35)

तुन्दागिसन्दीपनपाचनादि - सन्दीपिका नन्दकरी सद्यैव ।

अशेषदोषामयाशोधिनी च हठक्रियामूलिरियं च नऊली: ॥ ३५ ॥

nāḍimadhyamalakṣaye'lpaśayanāṃ mūtraṃ vidustena sahpumsah svalpamārogatā na krmayo 'lā na gharmo'ratịḥ

duḥśleṣmāṇilapittasaṃtirāmalāḥ kāyo bhavet sundarastāvat kālabhyāṃ kubhojyanḷyamagṛhāṃ bhajedalpabhuk ॥ 35 ॥

Translation

Bhāri and antarā are two varieties of nauli. Bhāri is external, while the antarā is internal. 33

One rapidly rotates the abdomen to right and left (Clockwise) and left to right (Anti-clockwise) while bending down the shoulders. According to the gauḍa this great practice is nauli. 34

Translation

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

54

Antarā Nauli

Āpta Pramāṇa-Āpta Pramaṇa

Ha᱗haratnāvalli

(Chapter I Verse 36)

उभाभ्यां धामयेच्चैव ह्यन्तरा कीर्तिता मया ॥ ३६ ॥

ubhabhyām bhrāmayecciva hyantarā kirtitā mayā || 36 ||

Translation

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

Nauli

Āpta Pramāṇa-Āpta Pramaṇa

Ha᱗haratnāvalli

(Chapter I, Verse 63)

मणिपूरं नाभिगतं नāulyaṇa tu karmaṇā ||

हृदये कण्ठचक्र च धāutyṇa tu karamaṇā || ६३ ||

maniḍūram nābhigatam naulyākhṡena tu karmaṇā ||

hrdayam kanūhacakram ca dhāutyākhṡena tu karamaṇā || 63 ||

Translation

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

Kapālabhasti

Āpta Pramāṇa-Āpta Pramaṇa

Ha᱗hapradīpikā of Svātmārāma

(Chapter 3, Verse 23)

अथ कपालभस्त्री -

लौहकारस्य भस्त्रीव कुर्वीत सव्यापसव्यतः ||

कपालभस्त्री विध्याता कफदोषविषोṣणी || २३ ||

atha kapālabhastri -

lauhakārasya bhastriūa kuryāt savyāpasavyataḥ ||

kapālabhastri vikhyātā kaphadāṣaviṣoṇi || 23 ||

Translation

One imitates the movements of the bellows of a blacksmith, using the left and right nostrils. This famous kapāla-bhasti removes phlegmatic disorders. 23

Kapālabhati

Āpta Pramāṇa-Āpta Pramaṇa

Ha᱗haratnāvalli

(Chapter I, Verse 56)

अथ कपालभास्त्रिका

भस्त्रिवल्लोहकाराणां रेचुपूरसुसम्भ्रमौ ||

कपालभस्त्री विध्याता सर्वरोगविषोṣणी || ५६ ||

atha kapālabhāstrikā

bhastrivallohakārāṇām recupūrasusambhramau ||

kālabhāstri vikhyātā sarvarogaviṣoṇi || 56 ||

Translation

One should rapidly inhale and exhale like the bellows of an ironsmith. This is the famous kapāla-bhasti, which removes all the diseases. 56

55

Gaja Karani

Āpta Pramāṇa-ပ्रमाṇ

Haṭapradīpikā of Svātmārāma

(Chapter 3, Verse 24)

अथ षट्कर्मोत्तरं गजकरणी -

उदारगतपदार्थं उद्वमन्ती पवनम् -

अपानमुदीर्य कण्ठनाले ।

करिभिरिव जलस्य वायुर्वेगाद्

गजकरणीति निगद्यते हठज्ञैः। २४ ।

atha ṭakarmottaram gajakaraṇi -

udaragatapadārtham udvamanti -pavanam -

apānamudĭrya kanṭhanāle ī

karibhiriva jalasya vāyuvegād

gajakaraṇiti nigadyate haṭhajṇaiḥ 24 ī

Translation

One vomits out with great force, the

contents of the stomach by stimulating

and raising the apāna - vāyu up to the

throat like an elephant throwing the water

with force from his trunk. According to the

adepts of Haṭha, this is gaja-karaṇi. 24

Guru-Gaja-Karani

Āpta Pramāṇa - ပ्रमाṇ

HaṬharatnāvali

(Chapter I, Verse 52)

पीत्वा कण्ठं सतिलगुडजलं नालिकेरोदकं वा

वायुमार्गे पवनजलयुक्तं कुम्भयेद्वाथ शक्त्या ।

निःशेषं शोधयित्वा परिभावपवनो बस्तिवायुप्रकाशात्

कुम्भाम्भः कण्ठनाले गुरुगजकरणी -

प्रोच्यते’यं हठज्ञैः। ॥ ५२ ॥

pitvā kanṭham satilagudajalam nālikerodakam vā

vāyumārge pavanajalayutam kumbhayedvātha şaktyā ī

nihşeṣaḥ şodhayitvā paribhavapavano bastivāyuprakāşāt

kumbhāmbhaḥ kanṭhanāle gurugajakaraṇi -

procyateș yaḥ haṭhajṇaiḥ 52 ī

Translation

One should drink water mixed up with

jaggery and sesame or coconut water up to

throat and retain both water and air to the

limit. With an objective to control ‘pavana’ ,

one should thorougly cleanse the whole tract

from stomach to the throat. This is called

Guru-gajakaraṇi by the experts of Haṭha. 52

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Nadisuddhi Causing Natural Annihilation of the Mind

Āpta Pramāna-ထpt परमाण

Hathatatvakaumudi Ch35.37

नाडीविशुद्धिमरुतो जये स्वाज-

जितेड याति मनः स्वयं क्षयम्ल

ज्ञानप्रकाशः स्वमुपैति निर्मलेर्ण

nāᴵīviśuddhirmaruto jaye syāj-jitaᵽ yāti manaह svayaṁ kṣayaṁ̄ |

jnānaprakāśaś svamupaiti nirmalēȽ 37Ƚ

Translation

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

Obstructed Sushumna Nadi

Āpta Pramāna-ထpt परमाण

Hathatatvakaumudi Ch36.2

मलीकलास् नाडीत्षु मारुतो नैव मध्यग़्ह्र्ल

कथं स्यादुन्मनीभावः कायसुद्धिः कथं भवेत्ल

malākulaāsu nāᴵīṣḍu naiva madhyagaṁ̄ |

kathaṁ̄ syādunmanībhāvaṁ̄ kāyaśuddhiṁ kathaṁ̄ bhavetȽȽ 2Ƚ

Translation

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

Impure Nadis

Āpta Pramāna-ထpt परमाण

Hathatatvakaumudi Ch36.3

वयुरमध्यग़्ह्र्ल सुषुम्नमार्गगो न भवति तदाल़

कथमुन्मनयवस्था च कायसुद्धिः कथं भवेत्ल

vayurmadhyagāṁ suṣuṁmnamaṁrgo na bhavati tadā |

kathaṁ̄munmanyavasthā ca kāyaśuddhiṁ kathaṁ̄ bhavetȽȽ 3Ƚ

Translation

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

61

Purification of the Nadis

Āpta Pramāṇa-ပ्रमाṇ

Hathatatvakaumudi Ch36.4

सुद्धिमेति यदा सर्व नाडीचक्रं मलाकुमलम्।

tadaiwa jāyate yogī prāṇasaṇgrahaṇe kṣamah || 4 ||

suddhimēti yadā sarvaṇ nāḍīcakraṇ malākūlam | tadaiwa jāyate yogī prāṇasaṇgrahaṇe kṣamah || 4 ||

Translation

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

More Clean and Energized Throughout the Day

SākśīPramāṇa-साक्षी प्रमाṇ

Paramahamsa Nithyananda

Pancha kriya has shed light on how to detoxify and cleanse my body. These techniques are very new to me. After this morning routine I feel rejuvenated. My digestive system gets going and I feel lighter and more energized throughout the whole day.

Maritza Cortes, Artist, California, Sadashivatva May 2017

Experience of Brushing teeth with Haritaki

SākśīPramāṇa-साक्षी प्रमाṇ

Paramahamsa Nithyananda

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

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

62

pranayama

Purification techniques

63

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चितादिसर्वभावेपु ब्रह्मैनेव भावनाव् ।

निरोधः: सर्ववृत्तीनां प्राणायामः स उच्यते ॥३१॥

cittādisarvabhāvesu brahmaivenaiva bhāvanāt |

nirodhah sarvavṛttīnāṃ prāṇāyāmaḥ sa ucyate 131 ‖

"When in the mind and in all perceptions, the cognition

of Oneness with the Brahman persists and all

movements are stilled, this is called Prānāyāma, '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

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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 Brahman! 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!

After Asana follows Pranayama

Śāstra Pramāṇa - शास्त्र प्रमाण Darshanopanishad, III.13

आसने विजिते येन जितं तेन जगत्लयम् । १३ । anenā vidhinā yuktaḥ prāṇāyāmaṁ sadā kuru ‖

Preparation for regular Pranayama

Āpta Pramāṇa - आप्त प्रमाण Haṭhapradīpikā of Svātmārāma IV.1

अथ प्राणायामः अप्यासने हढे योगी वशी हितमिताशनः । गुरुपदिष्टमार्गेण प्राणायामं सदाभ्यसेत् ॥१॥ atha prāṇāyāmaḥ āthāsane dṛḍhe yogī vasī hitamitāśanaḥ ‖ gurupadistamārgena prāṇāyāmaṁ sadābhyaset ‖1‖

Preparation to Merucalan

Āpta Pramāṇa - आप्त प्रमाण Hathatatvakaumudi Ch.35.7

नत्वा गुरुं प्रागुपविश्य चासनं कृत्वाड्सकृअमेरुविचालनादिकम् । विश्रम्य सुस्वस्थमना विरिच्य प्राणं पुराथो विधिवत् प्रपूरयेत् ॥ ७ ॥ natvā Guruṁ prāgupaśv́isya cāsanaṁ kṛtvā'sakṛameruvicālanādikam ‖ víśramya susvāsthamnā viricya prāṇaṁ purātho vidhivat prāpūrayet ‖ 7 ‖

On Merucalana

Āpta Pramāṇa - आप्त प्रमाण Hathatatvakaumudi Ch.35.8

क्रमेण दीर्घं प्रविधाय सावधो विरेचयेद्वायुमथोदितिमनदम् । यथा तनौ व्याकुलता न चित्ते भवेद् मनीषी विजनेsस्तचित्तः ॥ ८ ॥ krameṇa dīrghaṁ pravidhāya sāvadho virecayedvāyumatodit'imanadam ‖ yathā tanau vyākulatā na citte bhaven manīṣī vijane'stacittah ‖ 8 ‖

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nranayama

105

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Pranayama Defined

Śāstra Pramāṇa शास्त्र प्रमाण

Tri-shikhi-brahmanopanishad 94

बधपद्मास्नो योगी प्राणे चन्द्रेण पूरयेत् ।

धारयित्वा यथाशक्ति पुनः सूर्येण रेचयेत् ॥११॥

badha-padmāsano yogī prāṇam candreṇa pūrayet |

dhārayitvā yathāśakti punah sūryeṇa recayet ||11||

चतुर्भिः क्लेशनं वायोः प्राणायाम उदीर्यते ।

सहितप्राणायामलक्षणमाह- रेचनमिति ॥ ९४ ॥

प्राणायामारम्भसमये शरीरगतदुष्टवायुरेचने ततः पूरणं

ततः कुम्भकेन वायोः शोधनं पुनः निःशेषतो रेचनम्, एवं

चतुर्भिः पर्यायैः वायोः क्लेशनम् उपक्रमप्राणायामः उदीर्यते ।

एवं प्राणायामलয়ে कृते सति अथ यथोक्तप्राणायामयोग्ये शरीरे

भवतीत्यर्थः ॥

caturbhih kleśanam vāyoh prāṇāyāma udīryate |

sahitaprāṇāyāmalakṣaṇamāha- recanamiti || 94 ||

prāṇāyāmārambhasamaye śarīragataduṣṭavāyurecanam tatah pūraṇam

tataḥ kumbhakena vāyoḥ śodhanam punah niḥśeṣato recanam, evam

caturbhiḥ paryāyaiḥ vāyoḥ kleśanam upakramap-rāṇāyāmah udīryate |

evam prāṇāyāmatraye krte sati atha yathoktaprāṇāyāmayogyam śarīram

bhavatityarthah ||

Translation

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

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.

105

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Pranayama and Kumbhaka -

Essential part of Yogic Practice

Śāstra Pramāṇa शास्त्र प्रमाण

Yoga Kundali-Upanishad I 19-21

प्राणरोचमथेदार्नी प्रवक्ष्यामि समासतः ।

प्राणस्य देहगो वायुरायामः कुम्भकः स्मृतः ॥ १९ ॥

स एव द्विविधः प्रोक्तः सहितः केवलस्तथा ।

यावत् केवलसिद्धिः स्यात् तावत् सहितमभ्यसेत् ॥ २० ॥

सूर्योज्जायी शीतली च भस्त्री चैव चतुर्थिका ।

भेदैरैव समं कुम्भो यः स्यात् सहितकुम्भकः ॥ २१ ॥

prāṇarodhamathedānīṁ pravakṣyāmi samāsataḥ |

prāṇasya dehago vāyurāyāmaḥ Kumbhakah smr̥taḥ || 19 ||

sa eva dvividhaḥ proktaḥ sahitaḥ kevalastathā |

yāvat kevalasiddhiḥ syāt tāvat sahitamabhyaset || 20 ||

sūryojjāyī śītalī ca bhastri caiva caturthikā |

bhedaireva samaṁ kumbho yaḥ syāt sahitaKumbhakaḥ || 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

पूरकः कुम्भकस्तद्‌द्वेचकः पूरकः पुनः ।

प्राणायामः स्वनाडीभिस्तमन्नैाध प्रचक्षते ॥ १८ ॥

pūrakaḥ Kumbhakastad d v adrecakaḥ pūrakaḥ punaḥ |

prāṇāyāmaḥ svanāḍībhistamannāḍiḥ pracakṣate || 18 ||

Translation

(Puraka) in-filling, (Kumbhaka) steadying,

similarly(Recaka) expelling, then (Puraka) in-filling again, theseare the (Pranayama-s), the ways of breath-rarefaction

by means of one's own Nadi-s (air-tubes). Hence theNadi is spoken of (in the sequel).

111

Sagarbha Pranayama in 3 kinds, and control of breath

Sastra Pramana - शास्त्र प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 15

उत्तमा मध्यमा मन्त्रस्सगर्भा: त्रिविधा: स्मृताः । १५ प्राणायामां श्वसनं तान् कुर्यात् पुरककुम्भकरे च कान् ।

uttama' madhyama' manda's sagarbha'h trividhaḥ smr'taḥ || 15 pran.a'ya'maṃs'ca ta'n kurya't pu'ra Kumbhaka reca'ka'n |

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

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

उदारं पूरयितवा तु वायुना यावदीप्सितम् । १७ प्राणायामो भवेदेवं पूरक: देहपूरक: ।

uda'raṃ pu'rayitva' tu va'yu'na ya'vadi'psitam || 17 pra'n.a'ya'mo bhavedevaṃ pu'rakaḥ deha pu'rakaḥ |

Translation Inhaling the breath deeply to the extent possible and filling up the stomachwith the breath taken inside is the mode of pranayama known as puraka.

Description of Kumbhaka

Sastra Pramana - शास्त्र प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 18

पिधाय सर्वद्वाराणि निःश्वासोच्छ्वासवर्जितः । १८ सम्पूर्ण कुम्भवत् तिष्ठत् प्राणायामः स कुम्भकः

pidha'ya srva dva'ra'ṇi nis'va'socchva'sa varjitah ||18 sampu'rṇa kumbhava't tis''thet pra'n.a'ya'maḥ sa Kumbhakaḥ|

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 Recaka

Sastra Pramana - शास्त्र प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 19

ततोऽर्थ रेचयेत् वायूं मृदुनिःश्वास संयुक्तम् । १९।। रेचकस्त्वेष विक्यातः प्राणसंरोधकारक

tator'dhvam recaye't va'yuṃ mr'du nis'va'sa samyutam | recakastveṣa vikhya'taḥ pra'ṇa saṃro'ya ka'rakaḥ ||19||

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.

112

Pranayama and Kundalini Awakening

Śāstra Pramāṇa शास्त्र प्रमाण

Vijnana Bhairava Tantra. 154

व्रजेत्प्राणो विसेज जीव इच्छया कुडिलाकृतिः । दीर्घात्मा स महादेवी परक्षेत्रं परापरा ॥ १५४॥

vrajetprāṇo vīśej jīva icchayā kuṭilākṛtiḥ | dīrghātmā sā mahādevī parakṣetram parāparā || 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

योगी पदासनस्थोऽपि भुवमुत्सृज्य वर्तते । वायुसिद्धिस्‍तदा क्षेया संसारध्वान्तनाशिनी ॥ ४२ ॥

yogi padyāsanasth'opi bhuvamutsṛjya vartate | vāyusiddhistadā kṣeyā saṃsāradhvāntanāśinī || 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.

Perfection of Pranayama Brings Decrease of Sleep, Excrement and Urine

Śāstra Pramāṇa- शास्त्र प्रमाण

Shiva Samhita. III. 43

तावत्कालं प्रकुर्वीत योगोक्तनियमग्रहं । अल्पनिद्रा पुरीषं च स्तोकं मूत्रं च जायते ॥ ४३ ॥

tāvatkalam prakurvīta yogoktaniyamagraham | alpanidrā purīṣaṃ ca stokam mūtraṃ ca jāyate || 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.

The Truth-Perceiving Yogi becomes Free from Disease, Sorrow, Afflictions, Never Gets Putrid

Śāstra Pramāṇa- शास्त्र प्रमाण

Shiva Samhita. III. 44

अरोगित्वमदीनत्वं योगिनस्तत्त्वदर्शिनः । स्वेदो लाला क्रिमिश्चैव सर्वथैव न जायते ॥ ४४ ॥

arogitvamadīnatvaṃ Yoginastattvadarśinaḥ | svedo lālā krimiscalva sarvathaiva na jāyate || 44 ||

Translation

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

153

When Yogi is Excepted from Specific Diet and Rest

Śāstra Pramāṇa शास्र प्रमाण

Shiva Samhita. III. 45

कफपित्तानिलाश्चैव साधकस्य कलेबरे । तस्मिन्काले साधकस्य भोज्येऽश्वानियमग्रहः ॥ ४५ ॥

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.

Bhuchari Siddhi Through Constant Practice

Śāstra Pramāṇa- शास्र प्रमाण

Shiva Samhita. III. 46

अत्यल्पं बहुचां भुक्तवा योगी न व्यथते हि सः । अध्याभ्यासवशाद्योगी भुचरो सिद्दिमाप्नुयात् ॥ यथा द्रुड़जन्तूनां गतिः स्वात्पाणिताडनात् ॥ ४६ ॥

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- शास्र प्रमाण

Shiva Samhita. III. 47

सन्त्यत्र बहवो विघ्रा दारुणा दुर्निवारणाः । तथापि साधयेच्चोगी प्राणे: कण्ठगतेरपि ॥ ४७ ॥

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- शास्र प्रमाण

Shiva Samhita. III. 48

ततो रहस्युपविष्टः साधकः सनयतेन्द्रियः । प्रणवं प्रजपेद्दीर्याद् विघ्नानां नाशहेतवे ॥ ४८ ॥

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.

114

On the duration of Pranayama

Śāstra Pramāṇa शास्त्र प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 20

प्रसार्य चाग्रहस्तं तु जानुं कृत्वा प्रदक्षिणम् । २० chot'ikā'm tu tato dadhā'n matral''ā'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)

Śāstra Pramāṇa- शास्त्र प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 21

माला द्वादश विदेया: प्रमाणे तालसंख्यकम् । २१ ma'tra' dva'da's'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

Śāstra Pramāṇa- शास्त्र प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 22

तालद्वादशके दृष्टं प्राणायामस्तु कन्यकः । ta'la dva'da's'akam jn"eyam pra'n.a'ya'mastu kanyasah । मध्यमस्तु चतुर्विंशज् ज्येष्ठस्तद्विगुणो भवेत् ॥ madyamas'tu 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

Śāstra Pramāṇa- शास्त्र प्रमाण Srimat Sarvajnanottra Agama. Yoga Pada 23

ekaikam vardhayen ma'tram 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.

115

Matra: the unit of measurement for Pranayama

Śāstra Pramāṇa शास्त्र प्रमाण

Yoga-Cudamany Upanishad 100-104

प्राणो देहस्थितो यावदुपानं तु निरुन्धयेत् ।

एकश्वासमयी मात्रा कर्थ्याधो गगने स्थितिः ॥ १०० ॥

रेचकः पूरकश्चैव कुम्भकः प्रणवात्मकः ।

प्राणायामो भवेद्देवे मात्राद्वादशसंयुतः ॥ १०१ ॥

मात्राद्वादशसंयुक्तौ निशाकरदिवाकरौ ।

दोषाजालमबप्रन्तौ ज्ञातव्यौ योगिभिः सदा ॥ १०२ ॥

पूरकं द्वादश कुर्यात् कुम्भकं षोडशं भवेत् ।

रेचकं दश चोङ्कारः प्राणायामः स उच्यते ॥ १०३ ॥

अधमे द्वादशा मात्रा मध्यमे द्विगुणा मता ।

उत्तमे त्रिगुणा प्रोक्ता प्राणायामस्य निर्णयः ॥ १०४ ॥

prāṇo dehasthito yāvadapānāṁ tu nirundhayet |

ekaśvāsamayī mātrā kārthyādho gagane sthitih | 100 |

recakah pūrakaścaiva Kumbhakah pranavātmakah |

prāṇāyāmo bhaveddevam mātrādvādaśasamyutah | 101 |

mātrādvādaśasamyuktau niśākaradivākarau |

doṣājālamabaprantau jñātavyau Yogibhiḥ sadā | 102 |

pūrakaṁ dvādaśaṁ kuryāt Kumbhakaṁ ṣoḍaśaṁ bhavet |

recakaṁ daśa comkārah prāṇāyāmah sa ucyate | 103 |

adhame dvādaśā mātrā madhyame dvigunā matā |

uttame trigunā proktā prāṇāyāmasya nirṇayah | 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.

118

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Duration of Pranayama

Āpta Pramāṇa-आप्त प्रमाण

Kumbhaka Paddadhi 153

मात्राः षोडश-पूरेऽ स्युस्त्र-चतुः-षष्टयस्तु कुम्भके ।

द्वात्रिंशद्-रेचके प्रोक्ताः मात्राकुम्भः समीरितः ॥ १५३ ॥

mātrāḥ ṣoḍaśa-pūre syus-tr-catuḥ-ṣaṣṭyas-tu kumbhake |

dvātrimśad-recake proktāḥ mātrākumbhaḥ samīritah || 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.

Two types of Pranayama

Āpta Pramāṇa-आप्त प्रमाण

Two types of Pranayama

Nathamuni Yoga Rahasya II.96-97

अत्यल्पं बहुचā भुक्तवाā योगी न व्यथते हि सः ।

अथāभ्यāसवशāद् योगी भूचরāṁ सिद्धिमāप्नुयāत् ॥ ४६ ॥

atyalpam bahudhā bhuktvā yogī na vyathate hi saḥ |

athābhyāsavasādyogī bhūcarām siddhimāpnuyāt || 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 Bhucharīsiddhi; 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

सन्त्यक्त्वा बहवो विघ्ना दāरुणाā दुर्निवारणाः ।

तथāपि साधयेद्योगी प्रāणैः कण्ठगतैरपि ॥ ४७ ॥

santyatra bahavo vighnā dāruṇā durnivāraṇāḥ |

tathāpi sādhayed yogī prāṇaiḥ kaṇṭhagatairapi || 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

ततो रहस्युपāविश्टः साधकः सन्त्यतendriyaḥ ।

प्रणवं प्रजपेद्दीर्घं विघ्नानāṁ नāशहेतवे ॥ ४८ ॥

tato rahasyupāviṣṭaḥ sādhakaḥ sanyatendriyaḥ |

pranavam prajapeddīrgham vighnānām nāśahetave || 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.

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Order of Pranayamas

Āpta Pramāṇa-ပāpt pramāṇa

Haṭapradīpikā of Svātmārāma

(Chapter 5, Verse 177)

तदभ्यसेत् सूर्यभेदम्-उज्जायी चापि शीतलीम् ।

एवम् - अभ्यासयुक्तस्य यमस्तु यमिनः कृतः ॥ १७७ ॥

tadābhyaset sšryabhedam-ujjāyim cāpi şitalīm |

levam - abhyāsayuktasya yamastu yamināḥ kutāḥ || 177 ||

Translation

After that, take up the practice of sšrya-bheda,

ujjāyī and şitalī. A Yogi, who practices in this

manner, is not afraid of death. 177

The nine types of Kumbhakas

Āpta Pramāṇa-ပāpt pramāṇa

HaṬharatnavali (2, 5)

भस्त्रिका, भ्रामरी, सूर्यभेदोज्जायी च शीतली ॥

मूर्च्छनायकसीत्कारं केवलक्षैष्टकुम्भकाः ॥

भुजङ्गकरणी चेति कुम्भका नवसङ्ख्यका: ॥५॥

Bhastrikā, bhrāmarī, sšryabhedojjāyī ca şītalī ||

mšrcchānāyakasītakāraṁ kevalakṣaiṣṭakumbhakāḥ ||

bhujāngakaraṇī ceti kumbhakā navasaṅkhyakāḥ ||5||

Translation

Tr. Bhastrikā, bhrāmarī, sšryabheda, ujjāyī, şitalī,

mšrcchā, sītakāra and kevala are the eight Kumbhakas,

bhujāngakaraṇī is the ninth Kumbhaka. 5.

10 Types of Pranayama

Āpta Pramāṇa-ပāpt pramāṇa

Nathamuni Yoga Rahasya I.100

उज्जायी नाडिकाशुद्धिः सूर्यभेदक भस्त्रिका ।

सीत्कारी शीतली चैव लहरी भ्रामरी तथा ।

कपालभातिरन्दोली प्राणायामा दश स्मृताः ॥

ujjāyī nāṭikāşuddhiḥ sšryabhedaka bhastrikā |

sītakārī şītalī caiva laharī bhrāmarī tathā |

kapālabhātirandolī prāṇāyāmā daśa smṛtāḥ ||

Translation

Texts talk about ten types of Pranayama. They

are Ujjayi, Nadisodhana, Suryabhedana,

Bhastrika, Sitkari, Sitali, Lahari, Bramari,

Kapalabhati, and Andoli.

When to practice Pranayama?

Śāstra Pramāṇa-Śāstra pramāṇa

Sandilyopanishad VI. 2

प्रातर्मध्यंदिने सायमरधराले तु कुम्भकान् ।

शानैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत् ॥ २ ॥

prātarmadhyāmdine sāyamardharāle tu kumbhakān |

śanaiśītiparyantam் caturvāram samabhyaset || 2 ||

Translation

Early in the morning, at noon, in the evening

andat midnight, (the Yogin) should practise

Kumbhaka-s,gradually (increasing the number)

up to eighty, four timesevery day.

120

Duration of Pranayama Practice

Āpta Pramāna-ပत्रमाण

Hathapradipikā of Svātmārāma

(Chapter 5, Verse 178)

मुहूर्तद्वयपर्यन्त् निर्भयल् चालनादसौतौ और्ध्वम्-आकृष्यते किषित् सुषुम्नागत-कुंडली ज़ी जस्ते

मुहूर्तद्वयापर्यन्ताम निर्भयल् चालनादसौतौ और्ध्वम्-आकृष्यते किंचित् सुषुम्नागत-कुंडली ज़ी जल्ले

Translation

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

Heat generating Kumbhakas

Āpta Pramāna-ပत्रमाण

Hathatatvakaumudi

(Chapter 10, Verse 8-9)

सट्ई कफवातरोगकृमिदोषर्शैल्त्यविकारहर उष्णविर्यः सूर्यभेदकुम्बकः ज्ञेय उज्जायीसूर्यभेददौ द्वौ कुम्भावुष्णौउ स्मृतौउ मुनेघ् चिद्रुपै्षम्शुद्धमनीविषरवाहतर्या तन्यो ज्जेय

इति कफवातरोगकृमिदोषर्शैल्त्यविकारहरा उष्णविर्यः सूर्यभेदकुम्बकः घी ज्ञेय उज्जायीसूर्यभेददौ द्वौ कुम्भावुष्णौउ स्मृतौउ मुनेघ् चिद्रुपै्षम्शुद्धमनीविषरवाहतर्या तनी ज्जेय

Translation

Ujjayī and Suryabhedha generate heat and detoxify the body.Ujjjayī 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

ŞĀstra Pramāna-शास्त्र प्रमाण

Shiva Samhita 29

समकायः सुगण्धिश्च सुकान्तिः स्वरसाधकः आरम्भहटकाश्त्वीब यथा परिचयस्तदा ज्ञान्तिः सर्वयोगेतु योगावस्था भिवान्ति ताह ज्ञेय

समकायः सुगण्धिश्च सुकान्तिह स्वरसाधकः आरम्भहटकाश्त्वीब यथा परिचयस्तदा ज्ञान्तिः निष्पाट्तिह सर्वयोगेषु योगावस्था भिवान्ति तह ज्जेय

Translation

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

1: Arambha-avasthā (the state of beginning);

2: Ghata-avasthā (the state of co-operation of Self and Higher Self);

3: Parichaya-avasthā (knowledge);

4: Nishpattiavasthā (the final consummation).

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Special instructions on the Practice of Yoga

Śāstra Pramāṇa- शास्त्र प्रमाण

Shiva Samhita. III 40-41

Hatharatnavali (Chapter 3, Verse 89)

जलेन श्रमजाते अकु मार्दनमाचरेत्‌ । हठता लघुता चापि तथा गात्रस्य जायते ॥८९॥

jalena śramajātena aṅgamardanamācaret || drdhatā laghutā cāpi tathā gātrasya jāyate|| 89||

One will do well by rubbing the body with the sweat generated by exertion (of prāṇāyāma). This makes the body strong and light.89.

Translation

Special instructions on the Practice of Yoga

Āpta Pramāṇa- आप्त प्रमाण

Sandilya upanishad VII. 3-4

कनीयसि भवेत् स्वेदः कम्पो भवति मध्यमे । उत्तिष्ठत्युत्तमे प्राणरोधे पद्मासनं भवेत् ॥ ३ ॥ जलेन श्रमजाते गात्रमर्‌दनमाचरेत् । हठता लघुता चापि तस्य गात्रस्य जायते ॥ ४ ॥

kanīyasi bhavet svedah kampo bhavati madhyame | uttiṣṭhatyuttame prāṇarodhe padmāsanam bhavet || 3 || jalena śramajātena gātramardanamācaret | haṭhatā laghutā cāpi tasya gātrasya jāyate || 4 ||

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.

Translation

Three stages of development according to Dattatreya

Āpta Pramāṇa- आप्त प्रमाण

Kumbhaka Paddadhi 197-198

Hatharatnavali (Chapter 3, Verse 88)

तस्य त्री-भूमिकत्वं चिरकालाभ्यासतो भुवात् । द्वादश-नैसर्गिकतो स्वाधिकश-चेद्-दैव-योगेन ॥ १९७ ॥ माला: प्रथम-भुवि स्वाद्-दत्तालेयो द्रवीभावे । अस्याः द्विगुणां कम्प्यां निगुणाम्-उत्थापिको योगी ॥ १९८ ॥

tasya tri-bhūmikatvaṁ cirkalābhyāsato bhūyāt | dvādaśa-naisargikato svādhikaś-ced-daiva-yogena || 197 || mālāḥ pratham-bhuvī svād-dattāleyo dravībhāve | asyāḥ dviguṇāṁ kampyāṁ niguṇām-uthāpiko yogī || 198 ||

According to Dattātreya, there are three stages of development with its prolonged practice. The first stage consist of twelve mātrās which may luckily increase. In this stage one gets perspiration. The second stage consists of twenty four mātrās causing tremors and in the third stage with thirty six mātrās, a yogi attains levitation.

Translation

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Benefits of Pranayama

Śāstra Pramāṇa शास्त्र प्रमाण

Yoga-Chudamani Upanishad (116-119)

प्राणायामेन युक्तेन सर्वरोगक्षयो भवेत्‌ ।

प्राणायामवियुक्तेभ्यः सर्वरोगसमुद्भवः ॥ ११६ ॥

prāṇāyāmena yuktēna sarvarōgakṣayō bhavēt |

prāṇāyāmaviyuktēbhyāḥ sarvarōgasamudbhavaḥ || 116 ||

हिक्का कासस्तथा श्वासः शिरःकर्णाक्षिवेदनाः ।

भवन्ति विविधा रोगाः पवनव्यत्ययप्रक्रमात्‌ ॥ ११७ ॥

hikkā kāsastathā śvāsaḥ śiraḥkarṇākṣivēdanāḥ |

bhavanti vividha rōgāḥ pāvanavyatyayaprakramāt || 117 ||

यथा सिंहो गजो व्याघ्रो भवेद्‌द्रुष्टः शनैः शनैः ।

तथैव सेवितो वायुरन्यथा हन्ति साधकम्‌ ॥ ११८ ॥

yathā simhō gajō vyāghrō bhavēdr̥ṣṭaḥ śanaiḥ śanaiḥ |

tathaiva sēvitō vāyuranyathā hanti sādhakam || 118 ||

युक्तंयुक्तं त्यजेद्‌वायं युक्तंयुक्तं प्रपूरयेत्‌ ।

युक्तंयुक्तं प्रपद्‌नीते देवं सिद्धिमवाप्नुयात्‌ ॥ ११९ ॥

yuktamyuktam tyajēdvāyum yuktamyuktam prapūrayēt |

yuktamyuktam prabadhnīyādēvam siddhimavāpnuyāt || 119 ||

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.

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pranayama

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Purification of the nadis and experience of bliss

Śāstra Pramāṇa शास्त्र प्रमाण

Sandilyopanishad VII 8-10

yatheṣṭadhāraṇam vāyoranalasya pradīpanam | nādabhivyaktirarogye jāyate nādiśodhanāt || 8 || vidhivat prāṇasamyamaupāyairnāḍīcakre viśodhite | suṣumnāvadanam bhittvā sukhadviśati marutaḥ || 9 || marute madhyasaṃcāre manaḥsthairyam prajāyate | yo manaḥsusthirībhāvaḥ saivāvastā manonmanī || 10 || yatheṣṭadhāraṇam vāyoranalasya pradīpanam | nādabhivyaktirarogyam jāyate nāḍiśodhanāt || 8 || vidhivat prāṇasamyamaupāyairnāḍīcakre viśodhite | suṣumnāvadhanam bhittvā sukhadviśati marutaḥ || 9 || marute madhyasaṃcāre manaḥsthairyam prajāyate | yo manaḥsusthirībhāvaḥ saivāvastā manonmanī || 10 ||

Haṭhapradīpikā of Svātmārāma (Chapter 4, Verse 29)

विधिवत् प्राणसंयमैर् नाडीचक्रे विशोधिते । सुपुम्नावदनं भित्वा सुखाद् विशति मारुतः ॥ २९ ॥ vidhivat prāṇasamyamair nāḍīcakre viśodhite suṣumnāvadhanam bhittvā sukhad viśati marutaḥ || 29 ||

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Yogis reduce heart rate

Āpta Pramāṇa တप्रम्ाण

Yoga-rahasya of Srinatha-muni 1.57

श्वासोच्छिवासगतीरेताः सर्वेषां प्रायसः समाः |

प्राणायामेन ताः संख्याः संकोच्च्य योगिना सदाः ||

svāṣocchvāsagatireteāh sarveṣām prāyaṣaḥ samāh |

prāṇāyāmena tāḥ samkhyāḥ samkocya Yoginā sadā ||

Translation

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

Impurities of senses melted away though Pranayama

Āpta Pramāṇa တप्रम्ाण

Yoga-rahasya of Srinatha-muni 1.56

दह्यंते ध्यायमानानां भावूनामहि यथामलाः |

प्राणायामेन दह्यंते तदेंद्रियजा मलाः ||

dahyante dhyāyamānānāḥ dhatūnāmhi yathāmalāh |

prāṇāyāmestu dahyante tadeḍriyajā mālāḥ ||

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.

Poised state of mind is called Manonmani

Āpta Pramāṇa တप्रम्ाण

Hathapradipikā of Svātmārāma (Chapter 4, Verse 30-31)

मारुते मध्यसंस्थारे मनःश्चैर्यल्म प्रजायते ||৩30||

यो मनःसुस्थिरीभावः सैष्वावस्थ्य मनोन्मनी ||৩30||

विचित्रकुम्भकाभ्यासाद् विचित्रां सिद्धिमाप्नुयात् ||৩31||

mārute madhyasaṇcāre manaḥsthairyaḥ prājāyate || 30 ||

yo manaḥsusthir्भāvaḥ saiṣāvasthā manonmani || 30 ||

tatsiddhaye vidhānānācitraḥ kurvanti kumbhakān

vicitrakumbhakābhyāsād vicitrāḥ siddhimāpānuyāt || 31 ||

Translation

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

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Pranayama overcomes death

Āpta Pramāṇa Āpta प्रमाण Hathapradipikā of Svātmārāma (Chapter 4, Verse 6)

यावद् वायुः स्थितो देहे तावद् जीवो न मुञ्चति । मरणं वायुनीक्रान्तिस्ततो वायुम् निबन्धयेत् ॥ ६ ॥

yāvad vayuḥ sthito dehe tāvad jīvo na muñcati । maraṇaḍ vayunīkrāntis tato vāyum nibandhayet ॥ 6 ॥

Translation

The jiva (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

Āpta Pramāṇa Āpta प्रमाण Hathapradipikā of Svātmārāma (Chapter 4, Verse 7)

प्राणाभ्यासं ततः कुर्वन्-नित्यं सात्विकया धिया । यथा सुखं अवस्थाय मलाः शोषं प्रयान्ति च ॥ ७ ॥

prāṇābhyāsaḍ tataḥ kuryān-nityaḍ sāttvikayā dhiyā । yathā sukhaḍ avasthāya malāḥ śoṣaḍ prayānti ca ॥ 7 ॥

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 Prānāyāma

Āpta Pramāṇa Āpta प्रमाण Hathapradipikā of Svātmārāma (Chapter 4, Verse 9)

प्राणायामो भवत्येव पातकेऽन्धनपावकः । भवोदधिमहासेतुः प्रोच्यते योगिभिः सदा ॥ ९ ॥

prāṇāyāmo bhavatyeva pātakendhanapāvakaḥ । bhavodadhimahāsetuḥ procyate Yogibhiḥ sadā ॥ 9 ॥

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

Āpta Pramāṇa Āpta प्रमाण Hathapradipikā of Svātmārāma (Chapter 4, Verse 28)

यावद् बद्धो मरुद् देहे तावच्चित्तं निरामयम् । यावद् दृष्टिर्भ्रुवोर्मध्ये तावत्कालभयं कुतः ॥ २८ ॥

yāvad baddho marud dehe tāvaccittaḍ nirāmayam । yāvad dṛṣṭirbhruvormadhye tāvatkālabhayaḍ kutaḥ ॥ 28 ॥

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 Pramāna ဖाप्त प्रमाण

Goraksh Paddhati (2, 6-9)

अधमे चोचुते धर्मः कम्पो भवाति मध्यमे |

उत्तिष्ठत्त्स्मे योगी ततो वायु निरोधयेत। ० ।

ब्र्द्धपद्मासनो योगी नमस्कृत्य गुरुने शिवम।

भ्रुमच्ग्ये दृस्टी रेकाक्याँ प्राणायामँ। १ ।

उछ्च्वकृस्य चापनावायु प्राणे नियोजयेत।

ूर्ढ्वमानीयते शक्त्या सर्वपापैः प्रबुच्यते २ ।

द्वारणाँ नवक्र। निरुद्धया मरुत्ते पीत्वा डर्ढ। धारितं

नीतलाकाशामपानवनिसहितं शक्त्तया समुच्चालितम।

आत्मस्थानयुतस्वन्नेन विधिवदवल्नयस्य मूर्ध्नि ध्रुवम।

यावतिष्ठति तावदेव महाताँ संधेन संचेन सम्स्तुयते ३ ।

adhame codyate dharmah kampo bhavati madhyame |

uttiୱलhatyštšme yogi tato vāyum nirodhayet | 6 |

baddhapadmasano yogi namaskṛtya gurum şivam |

bhrumadye dṛṣi rekākyā prāṇāyāmaṇ samabhyaset | 7 |

ūrdhvamākrṣya cāpanāvāyuḍ prāṇe niyojayet |

ūrdhvamānīyate şaktyā sarvapāpaiḥ prabhšcyate | 8 |

dvārāṇāṇ navakaṇ niruddhayā marutṭ pitvā dṛṭham dhāritam

nītvākāşāmapānavanihitāṇ şakttayā samuccālitam |

ātmasthānāyutastvanena vidhivadbhinnāyasa mūrdhni dhruvam

yāvatiṣṭhati tāvadeva mahatāṇ saṇdhena saṇdhena samstuyate | 9 |

Translation

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Pranayama leads to Dharana and Dhyana

Āpta Pramāna ပ्रामाण Nathamuni Yoga Rahasya I.99

धारणासम्र्तिसन्ताने प्राणरयामात। भवन्ति हि इति समान्पयतो ज्गेय। सफल। प्राणसयमह। औ

dhāraṇāssmṛtiśsantāne prāṇāyāmāt bhavaṇti hi | iti samānpatyo jüheyaḥ saphalaḥ prāṇasamyamah ||

Translation

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

Benefits of Sagarbha Pranayama

Āpta Pramāna ပ्रामाण Nathamuni Yoga Rahasya I.98

सगर्भ। चित्तचाआप्लय। विनाशयति सत्वरं औ आयुर्वृद्दिसत्त्वलुढ्धी रोगनिवृत्तिरेव च ई

sagarbhaḥ cittacāṇcalyam vināśayati satvaram | āyurvṛddhiścaḥatvaśuddhi roganivṛttireva ca || 98 ||

Translation

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

Chandra Kumbhaka

Āpta Pramāna ပ्रामाण Kumbhaka Paddadhi 120

द्वासप्तति-सहस्राणां नादीनां मल-शोधनं यथेष्टं धारणं वायोर्-विकाराभाव एव च ऌ१२।

dvāśaptati-sahasrāṇāṇ nādīnāḥ mala-śodhanam | yatheṣṭāṇ dhyāraṇaḥ vāyor-vikārābhāva eva ca || 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.

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On breathing techniques: Surya Bedha - The Disease Killer

Śāstra Pramāṇa शास्त्र प्रमाण

Yoga-Sikhopanishad 91-92

सूर्यनाड्या समाकृष्य वायुमभ्यासयोगिना । विविधवत् कुम्भकं कृत्वा रेचयेच्चीतरस्मिना ॥ ९१ ॥

उदरे बहुरोगग्रे किमिदोषं निहन्ति च । मुहुर्मुहुरिदं कार्यं सूर्यभेदमुदाहृतम् ॥ ९२ ॥

sūryanāḍyā samākṛṣya vāyumabhyāsayoginā | vidhivat Kumbhakaṁ kṛtvā recayecchitarāśminā || 91 ||

udare bahurogāghnaṁ krimidoṣaṁ nihanti ca | muhurmuhuridaṁ kāryaṁ sūryabhedamudāhṛtam || 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).

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The Surya Kumbhaka - A Powerful Purifying Technique

Őāstra Pramāṇa सास्त्र प्रमाण

Yoga Kundali-Upanishad I 22-26

धनुआप्रमाणपर्यंते सीताप्रिज्वलवर्जिते |

लृ || २२ ||

pavitra nirjane deśe şārkārādivivarjite |

dhanuḥpramāṇaparयānte sītāṇnīlālavarjite || 22 ||

पवित्रे नात्युच्छनीचे ह्यासने सुखदे सुखे |

बद्धपद्मासनम् कृत्वा सरस्वत्यास्तु चालनम्। २३।

pavitre nātyuccanice hyāsane sukhade sukhe |

baddhapadmāsanam kṛtvā sarasvatyāstu cālanam || 23 ||

यथेष्टे पूर्येद्वायं रेचयेदिटया ततः |

क || २४ ||

yatheṣṭaṃ pūrयāyedvāyaṃ recayeditayā tataḥ ||24||

कपालशोधने वापि रेचयेत पवन्। शनैः |

kapālaśodhane vāpi recayet pavanaṃ şanaiḥ |

च || २५ ||

catuṣkaṃ vātadoṣaṃ tu kṛmidoṣaṃ nihanti cā || 25 ||

पुनः पुनरिदं कार्यं सूर्यभेदमुदाह्रतम् |

punar punaridaṃ kāryaṃ sūryभेdamudāhṛtam |

dhanuḥpramāṇaparyante sītāṇnīlālavarjite || 22 ||

pavitra nirjane deśe şārkārādivivarjite |

baddhapadmāsanam kṛtvā sarasvatyāstu cālanam || 23 ||

dakṣānādyā samākṛṣya bahiṣṭhaṃ pavanaṃ şanaiḥ |

yatheṣṭaṃ pūrयāyedvāyaṃ recayeditayā tataḥ ||24||

kapālaśodhane vāpi recayet pavanaṃ şanaiḥ |

catuṣkaṃ vātadoṣaṃ tu kṛmidoṣaṃ nihanti cā || 25 ||

punah punaridaṃ kāryaṃ sūryभेdamudāhṛtam

Translation

In a hallowed and secluded spot devoid of

pebbles and the like, which is within the

ambit of a bow (in extent), devoid of chilliness,

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

Sarasvatī, slowly drawing in the external air

through the right Nādī one should fill-in the

air as much as could be desired and then

expel it through the Idā 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.

142

[ERROR page 146 - NVIDIA client error]

The Ujjayi Kumbhaka - Easy technique to relieve your cold!

Śāstra Pramāṇa शास्त्र प्रमाण

Yoga Kundali-Upanishad I 26-29

मुखं संयम्य नाडीभ्यामाकृष्य पवने शानैः ।। २६ ।।

यथा लगति कण्ठात्तु हृदयावधि सस्वनम् ।

पूर्ववत् कुम्भयेत् प्राणं रेचयेदिदया ततः ।। २७ ।।

शीर्षोदितानलहरे गलश्लेष्महरं परम् ।

सर्वरोगहरं पुण्यं देहानलविवर्धनम् ।। २८ ।।

नाडीजालोदरं वातगतदोषविनाशनम् ।

गच्छतस्तिष्ठतः कार्यमुजाय्याभ्यां तु कुम्भकम् ।। २९ ।।

mukham samyamya nādībhyāmākrṣya pavanam śanaih ||26||

yathā lagati kaṇṭhāttu hṛdayāvadhi sasvanam |

pūrvavat kumbhayet prāṇaṁ recayedidaya tataḥ || 27 ||

śīrṣoditānalaharaṁ galaśleṣmaharaṁ param |

sarvarogaharaṁ puṇyaṁ dehānalavivardhanam || 28 ||

nādījālodaraṁ vātagatadoṣavināśanam |

gacchatastiṣṭhataḥ kāryamujjāyyābhyāṁ tu Kumbhakam || 29 ||

Kumbhaka Paddadhi 131-132

मुखे नियम्य नाडीभ्याम-आकृष्यासु नियोजयेत् ।

कुण्डलि-पार्श्वयोः पश्चात् कुम्भयेत्-उदर-स्थितम् ।। १३१ ।।

रेचयेद्-इडया वायुं गच्छन्-तिष्ठन्-यदा चरेत् ।

उज्जायी-कुम्भकः प्रोक्तः शिवेनाखिलवेदिना ।। १३२ ।।

mukhaṁ niyamya nādībhyām-ākrṣyāsu niyojayet |

kuṇḍali-pārśvayoḥ paścāt kumbhayed-udara-sthitam || 131 ||

recayed-iḍayā vāyuṁ gacchan-tiṣṭhan-yadā caret |

ujjāyi-Kumbhakaḥ proktạḥ śivenākhilavedinā || 132 ||

144

Suryabheda in winter,

Sitka or Sitali in summer

Äpta Pramãna äpta ùramāṇ

Hathatatvakaumudi

(Chapter 10, Verse 1)

trṣādāhapittaśramaṇghniṃ ca sītkāṃ bhajecchītaliṃ sādhako vā sadaivaiṃ

jvarādau tathā griṣmakāle'tha haime budhaṭ sšryabhedaṃ kaphe mārute ca

|| 91||

A sadhaka should always practice Sitka or Sitall

which would pacify thirst, burning, acidity and

relieve fatigue. These may be practlced on the

onset of fever, or in the summer. A wise would do

well by practlclng Suryabheda In the winter or

when affected by phlegmatic or vata disorders.

Sitali Kumbhaka -

Remover of hunger and thirst

Śāstra Pramăna śāstral ùramāṇ

Yoga-Sikhopanishad 95-96

mukhena vāyuṃ saṁgrhya prāṇarandhreṇ recayet | 95 |

sītalīkaraṇaṃ cedṃ hanti pittaṃ kṣudhāṃ trṣam |

sītalīlakṇaṇamāha- mukheneti | 96||

Translation

Drawing in air through the mouth, (he)

should expel (it) through the nostrils. This is

performing the Sitall (Kumbhaka) and

destroys bile, hunger and thirst.

Sitali-Kumbhaka -

Great healing technique!

Śāstra Pramăna śāstra ùramāṇ

Yoga Kundali-Upanishad I.30-31

jihvayā vāyumākṣya pūrvavat kumbhakādau |

şanaiştu prāṇarandhrābhyāṃ recayedānilam sudhīhṃ | 30 ||

gulmaplāhādikān doṣān kṣayaṃ pittaṃ jvaraṃ trṣām |

viṣāṇi sītalī nāma kumbhako'yāṃ nihanti ca | 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,

billousness, fever, thirst and poisons, this

Kumbhaka known as Sitali kills.

145

Sitali Pranayama

Śāstra Pramāṇa शास्त्र प्रमाण

Darshanopanishad (VI.25-26)

जिह्वया वायुमाकृष्य यः पिबेत् सततं नरः ।

श्रमदाहविनिर्मुक्तो योगी नीरोगतामियात्‌ । २५ ।

जिह्वया वायुमाकृष्य जिह्वामूले निरोधयेत् ।

पिबेदमृतमव्रयं सकलं सुखमाप्नुयात्‌ । २६ ।

jihvayā vāyumākr̥ya yaḥ pibet satataṃ naraḥ |

śramadāhavinirmukto yogī nīrogatāmiyāt | 25 |

jihvayā vāyumākr̥ya jihvāmūle nirodhayet |

pibedamr̥tamavyagraṃ sakalaṃ sukhamāpnuyāt | 26 |

Translation

Sitali Kumbhaka

Śāstra Pramāṇa शास्त्र प्रमाण

Darshanopanishad VI.29

मासमालं त्रिसंध्यां जिह्वारोप्य मारुतम्‌ ।

अमृतं च पिबन्नभौ मन्दं मन्दं निरोधयेत्‌ । २९ ।

वातजा: पित्तजा दोषा नश्यन्त्येव न संशयः ।

māsamātraṃ trisandhyāṃ jihvāropya mārutam |

amr̥taṃ ca pibannābhou mandaṃ mandaṃ nirodhayet | 29 |

vātajāḥ pittajā doṣā nāśyanty eva na saṃśayaḥ |

Translation

Sitali Pranayama

Śāstra Pramāṇa शास्त्र प्रमाण

Sandilyopanishad VI 13-14

जिह्वया वायुं गृहीत्वा यथाशक्ति कुम्भयित्वा नासाभ्यां रेचयेत्‌ ।

तेन गुल्मप्लीहज्वरपित्तक्षुदादि नस्यतिशीतली तु जिह्वा । १३-१४ ।

jihvayā vāyuṃ gr̥hitvā yathāśakti kumbhayitvā nāsābhyāṃ recayet |

tena gulmaplīhajvarapittakṣudāḍi nāśyatīśītalī tu jihvā | 13-14 |

Translation

145

Yogi Drinking Prana Vayu at the root of the palate

Śāstra Pramāṇa शास्र प्रमाण

Shlva Samhita. III. 70

काकचञ्च्वा पिबेद्वायुं शीतलं यो विचक्षणः ।

prāṇāpānavidhānajjñaḥ sa bhavenmukṛibhājanāḥ ॥ ७० ॥

kākacamcvā pibedvāyum śitalaṃ yo vicakṣaṇaḥ |

prāṇāpānavidhāna[jj]ñaḥ sa bhavemuktibhājanāḥ || 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)

काकचञ्चुविधानेन शीतलं सलिलं पिबेत् ।

प्राणायामप्रयोगेण योगी भवति निर्जरः ॥ ५४ ॥

kākacañcuvidhānena śitalaṃ salilampi/bet

prāṇāyāma--prayogeṇa yogī bhavti nirjaraḥ || 54 ||

Translation

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

Kāka-Cañcu (Sitali)

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 141-142

नलिकासदृशी-काकुं विधायापूरयेत्-तया ।

श्वसनं कुम्भयेन्-नोभ्यां रेचयेत् काक-चञ्चुकः ॥ १४१ ॥

क्षुत्तृष्णा-पित्त-ज्वर-प्लीह-विषाणां नाशनो भवेत् ॥ १४२ ॥

nalikāsadrśīṃ-kākum vidhāyāpūrayet-tayā

śvasanaṃ kumbhaye[n-n]obhyāṃ recayet kāka-cancukah || 141 ||

kṣut-trṣṇa-pitta-jvara-plīha-viṣāṇāṃ nāśano bhavet || 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, billious tendency, fever and inflammation of the spleen and toxicity.

147

[ERROR page 151 - NVIDIA client error]

Śitali-kāka-cancuka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 143-147

दूर-श्रुतिर्-दूर-दृश्‍टिर्-अन्‍तर्-धानादिक फलम् ।

अहर्-निशं सदाभ्‍यासाज्-जायते नात्र संशय: । । १४७ । ।

kākacañcu-vad-āsyaenāpūrya vāyum nirodhayet |

ūrdhvajihvam samānīya pibed-dhāramṛtam sudhīḥ ||

recayed ghrāṇa-randhrābhyām śitali-kāka-cañcukah |

prāṇāpāna-vidhānajño muktibhāg-asya sādhanaḥ |

nithyābhyāsavato yāti śrama-dāha-jvarāmayaḥ ||

māsābhyāsān-mṛtyu-jayo nirantara-kṛte bhavet ||

manikarnī-bilam gaḍham piḍya lambikayā tataḥ |

kundalīm cintayan kāka-cañcvo yadi samiraṇam ||

pibet śanmāsa-yogena kavir-bhavti niścitam |

dhyōtvā kuṇḍalini-vaktra-gōminam mōrutam yadō |

kōka-cañcum prakurute kṣaya-rōgāt pramucyate ||

dūra-śrutir-dūra-dṛṣṭir-antardhānōdikam phalam |

ahar-niśaṃ sadābhyāsāj-jāyate nātra saṃśayaḥ ||

Translation

Practicing this for six

months, one undoubtedly

becomes a kavi (poet).

Forming the tongue into

the beak of a crow one

should take the air in and

contemplate on prana

entering into the mouth of

kundali. With this one

becomes free from

disease of consumption.

With daily and continuous

practice, one undoubtedly

attains clairadience,

foresightedness and

ability to disappear.

Sitali Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Hathatatvakaumudi (Chapter 10, Verse 16)

जिह्‍वां बहिर्-निःसार्य दन्‍तमूले कृत्‍वा वायुमाकृष्‍य पूरक भवेत् पूरयत् ।

ततो मन्दनासाभ्‍यां वायुन् अधास्‍त्यजेत् शनकैराशिखाग्रामान्‍अखाग्रावुच्चैःश्‍नासापुटयुगलबिलाभ्‍यां ततो रेचयेत् । १६ । ।

jihvāṃ bahirniḥsārya dantamūle kṛtvā vāyumākrṣya pūrakaṃ bhavet pūrayat |

tato mandanasābhyāṃ vāyum adhastyajet śanakairāśikhāgramānkhāgrāvucchaiḥśnāsāpuṭayugalabilābhyāṃ tato recayet ||

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.

149

Benefits of Sitali Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Hathatatvakaumudi

(Chapter 10, Verse 17)

गुल्मप्लिहोदरग्नो ज्वरक्षयवथुतृषम् यक्ष्मपित्ते निहन्ति ।

दोषं देवं च हन्यादिति मदादलानः शीतलीनां कुम्भः ॥ १७ ॥

gulmaplihodaragno jvarakṣayavathutṛṣam yakṣmapitte nihanti |

doṣaṁ devaṁ ca hanyāditi madadalanāḥ śitalīnāṁ 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.

Curing consumption of lungs (phthisis)

Śāstra Pramāṇa शास्त्र प्रमाण

Shiva Samhita. III. 74

काकचञ्चा पिबेदायुं सन्ध्योरुभ्योरपि ।

कुण्डलिन्या मुखे ध्यात्वा क्षयरोगस्य शान्तये ॥ ७४ ॥

kākacaṅcā pibedāyuṁ sandhyorubhyorapi |

kuṇḍalinyā mukhe dhyātvā 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.

Acquiring power of

Clairaudiencc and Clairvoyance

Śāstra Pramāṇa शास्त्र प्रमाण

Shiva Samhita. III. 75

अहर्‌निशं पिबेद्योगी काकचञ्चाव विवक्षणः ।

पिबेत्प्राणानिलं तस्य रोगाणां संक्षयो भवेत्‌

दूरश्रुतिर्दृरष्टिस्थता स्थाद्दर्शनं खलु ॥ ७५ ॥

aharnisaṁ pibedyogi kākacaṅcāva vicakṣaṇaḥ |

pibetprāṇānilaṁ tasya rogāṇāṁ saṁkṣayo bhavet

dūraśrutirdṛṛṣṭisthatā syāddarśanaṁ 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.

150

[ERROR page 154 - NVIDIA client error]

Become a kavi (poet) undoubtedly by contemplating on Kundalini

Āpta Pramāṇa Āpta Pramāṇa Hatha tatva kaumudi (Chapter 12, Verse 5)

manikarnikābilam gāṭham pīdyā lambikayā tatah | kuṭaliṃ cintayet kākacancvā yadi samīraṇam || pibecchaṇmāsayogena kavirbhavati niścitam || 5 ||

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

Āpta Pramāṇa Āpta Pramāṇa Hatha tatva kaumudi (Chapter 12, Verse 6-7)

dhyātvā kuṭaliṇiṃ cakragāminam mārutam yadā | kākacancum prakurute kṣayarogāt pramucyate || 6 || dūrśṭirdṭrśṭirantardhānādikam phalam | aharnīiśam sadābhyāsāt jāyate nātra saṁśayah || 7 ||

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.

152

Sitkari Pranayama

Śāstra Pramāṇa शास्त्र प्रमाण

Sandilyopanishad VI 13-3

sītkaraprāṇāyāmamāha- vaktreṇeti । 13-3 ॥

Kākā-Cañcu (Sitkari)

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 137-140

yogindro Yoginī-cakra-sevyaḥ: sṛṣṭyādi-kṛt bhavet । 140 ॥

153

Kāka-cañcu-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 148-152

द्विजैर-द्विजन् पीड्य वायूं काकचञ्च्वा पिबेच-छनैः

ऊर्ध्व-जिह्वः कुम्भकारो रेचयेद् ग्‍रान-वर्त्मना

काकचञ्चुः कुम्भ उक्तः केनायं काकुदश्रवाः: ॥ १४८

आवत्सरार्धम्-अभ्यासात् प्रत्यहं यः समाचरेत्

सर्व-रोग-विनिर्मुक्तो वत्सरान् मृत्यु-जिद् भवेत् ॥ १४९

त्रि-वर्षे शिवतां याति भूतेंद्रिय-जयाय्वितः

आणिमादि-गुणैर्-युक्तो जरया रहितो भवेत् ॥ १५०

खेचर्यङ्गमिदं प्राह कृपालुः परमेश्वरः: ॥ १५१

श्रद्धालु-सुकुम्भकाश्-च श्‍रुत-त्र्‌यादि-विनाशिनः

सर्व-सौभाग्य-धातारो विज्ञेयाः: गुरु-वाक्यतः ॥ १५२

dvijair-dvijan pidya vāyum kākacañcva pibec-chanaih |

ūrdhva-jihvah kumbhakāro recayed ghrāna-vartmanā

kākacañcuh kumbha uktah kenāyam kākudaśravāḥ: || 148 ||

āvatsarārdham-abhyāsāt pratyaham yaḥ samācaret |

sarva-roga-vinirmukto vatsarān mrtyu-jid bhavet || 149 ||

tri-varṣe śivatāṃ yāti bhūtendriya-jayāyvitah |

āṇimādi-guṇair-yukto jarāya rahito bhavet || 150 ||

khecaryaṅgamidaṃ prāha krpāluḥ parameśvaraḥ: || 151 ||

śraddhālu-sukumbhakaś-ca śrut-trdyādi-vināśinaḥ |

sarva-saubhāgya-dhātāro vijñeyāḥ Guru-vākyataḥ || 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 Āṇima, 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.

154

Sitkara Kumbhaka

Āpta Pramāṇa ပर्माण

Hathatatvakaumudi

(Chapter 10, Verse 10-11)

सील्कां कर्त्वान् मुखेन प्रवममनुविरम्बो च नाशापुटाभ्याँ

निधाभ्यासप्रयोगादिति भवति नरः कामदेवो द्वितीयः ।

निद्रालस्यक्षयश्रात्रहित इह चरयोगिनीकचसेलैः

सृते: संहारकारी विहरति स सदोस्पद्रवो पृथिव्याम् ॥ १० ॥

One sucks the air through the mouth making a hissing sound (sit) and thereafter exhales through the nostrils. A regular practice makes a man second to Cupid. It removes sleep, lethargy, hunger and thirst.

सुधाश्रावि शिरारमृतालु सृप्स्वामृतं मरुत् ।

हिमो जिह्वाग्रयुकुक़ शीतलेयह सील्कार्यटोड्डुरजा ᆹᇁ ।

He is favoured by the group of Yoginis (deities), becomes a creator and destroyer and moves on the Earth without trouble. As the prana touches the aperture above the upper palate, the ambrosia secretes from the siras (tubular vessels). The tongue turns cool. The practice of Sitkari is like Sitali which brings wellness.

sitkāṁ dadyān mukhena prathamamanuvijrmbhāṁ ca nāsāputābhyāṁ

nithābhyāsaprayogāditi bhavati narạh kāmadevo dviṭiyạḥ

nidrālasyakṣuddhṣṭrahitạ iha caredYoginicakrasévayạ̄ḥ

sṣṭhẹ̣ saṁhārakārī viharati sa sadopadravo pṭhivāyāṁ ᆹ 10 ᇁḥ

sudhāśāvi cirāramṭtālu sṭpśāmṭtạṁ marut ᆹ

himo jihvāgrayukṭƶ śītalāyạ̣̄ sitkāryaṭtoḍṁja ᆹᇁḥ

Kakacancu

Āpta Pramāṇa ပर्माण

Hathatatvakaumudi

(Chapter 12, Verse 8-10)

द्विजैर्द्विजान् पीडय वायुं काकचञ्चु पिवेच्छनैः ।

ऊर्ध्वजिह्वः कुम्भकरो रेचयेद् प्राणवर्तमना । ८ ।

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.

काकचञ्चु: कुम्भ उत्तो केनाप्ये काकुदश्राव । ९ ।

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.

सर्वरोगविनिर्मुक्तो वत्सरान् मृत्युञ्जिद् भवेत् । १० ।

dvijairdvijān piṭdaya vāyum kākacañcu pibéccchanaiḥ ᆹ

ūrdhvajihvạh kumbhakāro recayed ghrāṇavartmanā ᆹ 8 ᇁḥ

kākacañcuṁ kumbha ukto kenāpyạ̣ kākudƶrāva ᆹ 9 ᇁḥ

āvasatārdhamabhyāsāt pratyaham yaṁ samācaret ᆹ

sarvarogavinirmukto vatsarān mrtyuñjid bhavetᆹ 10 ᇁḥ

155

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Kumbhakaḥ sa dvididhaḥ sahitaḥ kevalaśca iti | reca-pūraka-yuktas-tatsahitastad-vivarjitāḥ kevalāḥ | kevala-siddhi-prayantam sahitam-abhyaset |

kevalakumbhake siddhe triṣu lokeṣu na tasya durlabhaṃ bhavati || 13-5 ||

kevalakumbhakaḥ kuṇḍalini-bodho jāyate || 13-5 ||

upāyopeya-Kumbhaka-dvaya-māhā- Kumbhaka iti ||

tataḥ kiṃ jāyataityatra- kevaleti || 13-5 ||

tataḥ kṛśa-vapuḥ prasanna-vadano nirmala-locano'bhi-vyakta-nādo

nirmukta-rogajālo jitā-binduḥ patvagnirbhavati || 13-6 ||

tataḥ kiṃ āyādityatra tataḥ iti || 13-6 ||

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.

Kevala Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddhatih 88 - 89

केवलं कुम्भयेत् प्राणं रेच-पूरण-वर्जितम्

तूयः शेषोदितोऽन्ये तु केवलं कुम्भकं विदुः

मनो-जवत्वं च मनो-जयश्च पालित्य-हानिर्-वलितस्य नाशः

नाद-श्रुति-श् चाश्टविधास्य सिद्धिर्-वायोर्-जयः केवल-कुम्भकात् स्यात्

kevalaṃ kumbhayet prāṇaṃ reca-pūraṇa-verjitaṃ

tūyaḥ śeṣodito'nye tu kevalaṃ Kumbhakaṃ viduḥ

mano-javatvaṃ ca mano-jayaś-ca palitya-hanir-valitasyā nāśaḥ

nāda-śrutiś-cāṣṭavidhāsya siddhir-vāyor-jayaḥ kevala-kumbhakāt syāt

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.

160

Nādiśodhaka prānāyāmah

Śāstra Pramāṇa शास्त्र प्रमाण

Tri-shikhi-brahmanopanishad II.95-98

हस्तेन दक्षिणेनैव पीडयेद्‌नासिकापुटम्‌ ॥ ९५ ॥

शने: शनैरथ बहिः प्रक्षिपेत्‌ पिङ्गलानिलम्‌ |

इडया वायुमापूर्य ब्रह्मन्‌ पोडशमालया ॥ ९६ ॥

पूरितं कुम्भयेत्‌ पश्चाच्चतुःषष्ठ्या तु मालया |

द्वात्रिंशन्मालया सम्यग्‌ रेचयेत्‌ पिङ्गलानिलम्‌ ॥ ९७ ॥

एवं पुनः पुनः कार्य व्युत्क्रमानुक्रमेण तु |

संपूर्णकुम्भवद्देहं कुम्भयेन्‍मातरीष्वना ॥ ९८ ॥

Translation

He should press the nasal chamber with his right hand only and should (then) gradually expel the Pingala breath. Filling the air through the Ida of sixteen measures, he should hold the filled-in air (by kumbhaka) of sixty-four measures and expel the Pingala breath well to the extent of thirty-two measures. In this manner should the (breathing) operation be repeated again and again, in the Inverse and direct order.

Nādiśodhanam

Śāstra Pramāṇa शास्त्र प्रमाण

Darshanopanishad V. 7-10

इडया प्राणमाकृष्य पूरयित्वोदरस्थि‌तम्‌

ततोऽङ्गिम्‌ देहमध्यस्थं ध्यान‌ ज्वालावलीयुतम्‌ ॥ ७ ॥

बिन्दुनादसमयुक्तमग्निबीजं विचिन्तयेत्‌

पश्चाविरेचयेत्‌ सम्यक्‌ प्राणं पिङ्गलया बुधः ॥ ८ ॥

पुनः पिङ्गलयापूर्य वहि‌न‌ीजमनुस्म‌रेत्‌

पुनविरेचयेद्धिमानिड‌यैव साने: साने: ॥ ९ ॥

त‌िचतुर्वास‌ वाथ त‌िचतुर्वारमेव च

षट्कृत्वो विच‌रेत्‌ रहस्येव निस‌च‌िपु ॥ १० ॥

Idayā prāṇamākṛṣya pūrayitvodarastitam |

tato’gnim dehamadhyastham dhyāyan jvālāvalīyutam || 7 ||

bindunādasamayuktamagnibījam vicintayet |

paścāvirecayet samyak prāṇaṃ piṅgalayā budhaḥ || 8 ||

punaḥ piṅgalayāpūrya vahinījamanusmareta |

punarvirecayeddhamānidayāiva śanaiḥ śanaiḥ || 9 ||

tri-catur-vāsaraṃ vātha tri-catur-vārameva ca |

ṣaṭkṛtvo vicareṇityam rahasyevaṃ tri-saṃdhiṣu ||10 ||

Translation

162

Precise time count for

Nadi Shodana

Śāstra Pramāṇa शास्त्र प्रमाण

Yogatattvopanishad 40-43

जानु प्रदक्षिणीकृत्य न द्रुतं न विलम्बितम्

अङ्गुलिस्फोटनं कुर्यात् सा मात्रा परिगीयते ॥ ४०

इडया वायुमापूर्य शनैः षोडशमात्रया

कुम्भयेत् पूरितं पश्चाच्चतुःषष्ट्या तु मात्रया ॥ ४१

रेचयेत् पिङ्गलानाड्या द्वात्रिंशन्मात्रया पुनः

पुनः पिङ्गलया पूर्ववत् सुसमाहितः॥ ४२

अन्तर्बहिर्वा साधकमात्राणां चे कुम्भकान्

षानैःशतीपर्यन्तं चतुर्वारं समभ्यसेत्॥ ४३

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.

Jānu pradakṣiṇīkṛtya na drutaṁ na vilambitam |

aṅgulisphoṭanaṁ kuryāt sā mātrā parigīyate || 40 ||

iḍayā vāyumāpūrya śanaiḥ ṣoḍaśamātrāyā |

kumbhayet pūritaṁ paścāccatuḥṣaṣṭyā tu matrāyā || 41 ||

recayet piṅgalānāḍyā dvātriṁśanmātrāyā punaḥ |

punaḥ piṅgalayā pūrvavat susamāhitaḥ || 42 ||

prātarmādhyamdine sāyamardharātre ca kumbhakān |

śanairaśītiparyantaṁ caturvāraṁ samabhyaset || 43 ||

163

Nadishodana Kumbhaka with Pranava Mantra

Śāstra Pramāṇa शास्त्र प्रमाण

Darshanopanishad VI. 3-6

इडया वायमाकृष्य पूरयित्वोदरस्थितम्

शानैः पोऽष्षाभिमुखैरकार्ते तल सम्स्मरेत् । ॥ ३ ॥

पूरितं धारयेत् पश्चाच्चतुःषष्ठ्या तु मात्रया

उकारमूर्तिमतापि संस्मरन् प्रणवं जपेत् । ॥ ४ ॥

यावद्द्र शक्यते तावद्वारयेप्जपतत्परः:

पूरितं रेचयेत् पश्चान्मकारेणानिलं बुधः । ॥ ५ ॥

शानैः पिङ्गलया तत्र द्वात्रिंशन्मात्रया पुनः ।

प्राणायामो भवेदेश तत्त्वैव समभ्यसेत् । ॥ ६ ॥

iḍayā vāyumākṛsya pūrayitvodarāsthitam |

śanaiḥ śoḍaśābhirmātrakāram tatra samsmaret || 3||

pūritam dhārayet paścāccatuḥṣaṣṭhyā tu mātrāya |

ukāramūrtimatāpi samsmaran pranavam japet || 4||

yāvadvā śakyate tāvaddhārayejjapatparah |

pūritam recayet paścānmakāreṇānilam budhaḥ || 5||

śanaiḥ pingalayā tatra dvātrimśanmātrāya punaḥ |

prāṇāyāmo bhvadeśa tataścalvam samabhyaset || 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.

154

Nadishodana Kumbhaka with Pranava Mantra

Śāstra Pramāṇa शास्त्र प्रमाण

Darshanopanishad VI. 7-10

पुनः पिङ्गलयापूर्य मातृः षोडशभिस्तथा | आकारमूर्तिमत्रापि स्मरेदेकाग्रमानसः॥ ७ ॥

धारयेत् पूरितं विद्वान् प्रणवं संजपन् वशी | उकारमूर्तिं स ध्यायन् चतुःषष्ट्या तु मातृया ॥ ८ ॥

मकारं तु स्मरन् पश्चाद्रेचयेदिदयानिलम् | एवमेव पुनः कुुर्यादिदयापूर्य बुद्धिमान् ॥ ९ ॥

एवमभ्यासतो नित्यं षण्मासाद् ज्ञानवान् भवेत् ॥ १० ॥

evamabhyāsato nityam sanmāsād jñānavān bhavet || 10 ||

punah pingalayāpūrya mātrait sōdaśabhistathā | akāramūrtimatrāpi smaredekāgramānasaḥ || 7 ||

dhārayet pūritam vidvān pranavam samjapan vāśī | ukāramūrtim sa dhyāyan catuhsaṣṭyā tu mātrayā || 8 ||

makāram tu smaran paścācchrayedidayānilam | evameva punah kuryādyādiyāpūrya buddhimān || 9 ||

evam samabhyāsennityam prānāyāmam muniśvara | evamabhyāsato nityam sanmāsād jñānavān bhavet || 10 ||

155

Nadi Shodana

Śāstra Pramāṇa शास्त्र प्रमाण

Yoga-Cudamany Upanishad 36-39

ऋजुकायः प्राञ्जलिश्च प्रणमेदिष्टदेवताम्‌

ततो दृढीकरणहस्तस्य अङ्गुष्टेनैव पिङ्गलाम्‌ ॥ ३६

निरुध्य पूरयेद्वायुमिडया तु शानैः शानैः

यथाशक्त्यविरोधेन ततः कुर्याच्च कुम्भकम्‌ ॥ ३७

पुनस्त्यजेत् पिङ्गलया शानैरैव न वेगतः

पुनः पिङ्गलयापूर्य पूरयेदुदरं शानैः ॥ ३८

धारयित्वा यथाशक्ति रचयेदिडया शानैः

यया त्यजेत् तयापूर्य धारयेदविरोधतः ॥ ३९

ṛjukāyaḥ prāñjaliśca praṇamediṣṭadevataṃ |

tato dakṣiṇahastasya aṅguṣṭhenaiva piṅgalām || 36

nirudhya pūrayedvāyumiḍayā tu śanaiḥ śanaiḥ |

yathāśaktyavirodhena tataḥ kuryācca Kumbhakam || 37

punastyajet piṅgalayā śanairaiva na vegataḥ |

punaḥ piṅgalayāpūrya pūrayedudaraṃ śanaiḥ || 38

dhārayitvā yathāśakti racayedīḍayā śanaiḥ |

yayā tyajet tayāpūrya dhārayedavirodhatāḥ || 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.

166

pranayama

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Purifying the nadis in 3 months through Nadi Shodana

Śāstra Pramāṇa शास्त्र प्रमाण

Sandilyopanishad-7.1

प्रागिडया पिबेन्नियमितं भूयोऽन्यया रेचयेत् पीत्वा पिङ्गलया समीरनमथो बुद्ध्वा त्यजेद्वामया । सूर्याचन्द्रमसोरनेन विधिनाभ्यासं सदां तन्वतां शुद्धा नाडिगणा भवन्ति यमिनां मासत्रयादूर्ध्वतः ॥ १ ॥

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).

prāgiḍayā pibenniyamitam bhūyo'nyayā recayet pitvā piṅgalayā samīranamatho baddhvā tyajedvāmayā | sūryācandramasoranena vidhinābhyāsaṃ sadā tanvatāṃ śuddhā nāḍigaṇā bhavanti yamināṃ māsatrayādūrdhvataḥ ॥ 1 ॥

For those self-possessed Yogin-s, who always practise according to this rule, through the Solar and Lunar Nadi-s (alternately), the systems of Nadi-s are purifiedin the course of a little over three months.

165

Nadi Shodana

Śāstra Pramāṇa शास्‍त्र प्रमाण

Shiva Samhita 22-23

ततस्त दक्‍षांगुष्‍ठेन निरुद्धय पिंगलां सुधीः । इडया पूरयेद्वायुम यथाशक्‍तया तु कुम्‍भयेत् ।। २२ ।।

ततस्‍त्यक्‍वा पिंगलयानैरेव न वेधत: । पुनः पिंगलायाडपूर्व यथाशक्‍त्या तु कुम्‍भयेत ।।

tataśca dakṣāṃguṣṭhena niruddhya piṃgalāṃ sudhīḥ | iḍayā pūrayedvāyum yathāśaktayā tu kumbhayet || 22 ||

tatasyak-tvā piṃgalayāśanaireva na vegataḥ | punah piṃgalayāḍpūryā yathāśaktyā tu kumbhayet |

iḍayā recayedvāyum na vegena śanaiḥ śanaiḥ || 23 ||

Translation

Practice Nadi Shodana for 20 Kumbhakas

Śāstra Pramāṇa शास्‍त्र प्रमाण

Shiva Samhita 24

इदंयोगविधानेन कुयाद्विंशतिकुम्‍भकान् । सर्वद्वंद्वविनिर्मुक्‍त: प्रत्याहं विगतालस: ।। २४ ।।

idamYogavidhānena kuryādiviṃśatikumbhakān | sarbadvandvaviniṛmuktaḥ pratyahaṁ vigatālaṣaḥ || 24 ||

Translation

When to practice for Nadi Shodana?

Śāstra Pramāṇa शास्‍त्र प्रमाण

Shiva Samhita 25

प्रात:काले च मध्याह्ने सूर्यास्ते चार्द्धरात्रके । कुयादिव चतुर्वारं कालेष्वेतेषु कुम्‍भकान् ।। २५ ।।

prātaḥkāle ca madhyaāhne suryāste cārrddhārātrake | kuryādevam caturvāraṃ kāleṣvetēṣu kumbhakān || 25 ||

Translation

169

Benefit of Nadi Shodana

Śāstra Pramāṇa शास्त्र प्रमाण

Shiva Samhita 26

इत्यं मासत्रयं कुर्वादनालस्यो दिने दिने ।

ततो नाडिविशुद्धिः स्यादिविलम्बेन निश्‍चितम् ।। २६ ।।

Ittham māsatrayam kuryādanālas yo dine dine |

tato nāḍivisuddhiḥ syādivilambena niścitam || 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.

When Yogi Enters the First State of Yoga; Arambha

Śāstra Pramāṇa शास्त्र प्रमाण

Shiva Samhita 27

यदा तु नाडीशुद्धिः स्यादयोगिनस्तत्त्वदर्शनः ।

तदा विध्वस्तदोषष्ठु भावेदारम्भसम्भवः ।। २७ ।।

yadā tu nāḍísuddhiḥ syādYoginastattvadarśinaḥ |

tadā vidhvastadoṣaṣṭhu bhāvedārambhasambhavạ̣ || 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.

Signs of Yogi with Purified Nadas

Śāstra Pramāṇa शास्त्र प्रमाण

Shiva Samhita 28

चिन्हानि योगिनो देहे हृश्यन्ते नाडीशुद्धितः ।

कथ्यन्ते समस्तानि त्वत्र संक्षेपतो मया ।। २८ ।।

cihnāni Yogino dehe hŕśyante nāḍísuddhitah |

kathyante samastāni tvatra samkṣepato mayā || 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 developed, emits sweet scent, and looks beautiful and lovely.

Nadi Shodana Pranayama by Hatharatnavali (1)

Āpta Pramāṇa आप्त प्रमाण

Hatharatnavali

(Chapter 3, Verse 83)

सिद्धे वा बद्धपद्मे वा स्वस्तिके चाथवासने ।।

ऋजुकायः समासीनः प्राणायामन्समभ्यसेत् ।। ८३ ।।

siddhe vā baddhapadme vā svastike cāthavāsane ||

rjukāyaḥ samāsīnaḥ prāṇāyāmansamabhyaset || 83 ||

Translation

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

170

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Nadi Shodana Pranayama by DattatreyaYogasastram

Āpta Pramāṇa आप्त प्रमाण

Hathatatvakaumudi (Chapter 10, Verse 1)

निरुध्य पूरयेद् वायुम्-इडया च शानैः शानैः ॥५९॥

यथा-शक्थ्यनिरोधेन ततः कुर्यात्-तु कुम्भकम्

ततस्-तु यहेतु न्-पिङ्गलया शानैः-एव न वेगतः ॥६०॥

पुनः पिङ्गलया-पूर्वं पूरयेद्-उदरं शानैः

यथा च्यजेतु तथा तेन पूरयेद्-अनिरोधतः ॥ ६१॥

tato dakṣiṇa-hastasye aṅguṣṭhenaiva piṅgalām

nirudhya pūrayed vāyum-iḍayā ca śanaiḥ śanaiḥ ||59||

yathā-śaktyanirodhena tataḥ kuryāt-tu kumbhakam

tatas-tyahet -piṅgalayā śanair-eva na vegataḥ ||60||

punah piṅgalayāpūrya pūrayed-udaraṃ śanaiḥ

yathā thyajet tathā tena pūrayed-anirodhataḥ || 61||

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.

172

Nadi Shodana Pranayama by Goraksh Paddhati

Āpta Pramāna ပाप्त प्रम्ण

Goraksh Paddhati (1, 96-101)

बद्धपद्मासनो योगी प्राणे चन्द्रेण पूरयत् |

धारयित्वा यथाशक्ति भूयोह सुर्येण रेचयेत् | ०१ |

अमरतर्धिसंकारशीम् गोक्षीरधवालोपमम् |

ध्यात्वा चन्द्रमसो विम्बे प्राणायामी सुखी भवेत् |

दक्षिणे श्वासमाक्रोष्या पूरयेदुदराम् स्थानेह |

कुम्बयित्वा विधानेन पुनरच्चन्द्रेण रेचयेत् | ०२ |

प्रज्वाल्ज्वालनामज्वालापुजारादित्यमण्डलम् |

ध्यात्वा नाभिस्थितं योगी प्राणायामी सुखी भवेत् | ०९ |

प्राणाम्सेदियायी चेतपरिमितं भूयोन्य्या रेचयेत् |

पीत्वा पिंगालया समीरणमध्यो बद्ध्वा ट्यजेद्दामया | १०० |

सूर्येचन्द्रमसोरणेन विधिना विढ्ध्यद्युय्यात्वोता |

सुद्धा नाडीगणा भवन्ति यमिनोरआ मासत्रायाद्र्व्र्स्ताह | १०१ |

baddhapadmāsano yogī prāṇaḥd caḍrena pūryat |

dhārayitvā yathāśaktitā bhūyaḥ sūryeṇa recayet | 96 |

amṛtadadhisḍḥmkāraḥ gokṡīradhavālopamam |

dhyāitvā candramaso bimbaḥ prāṇāyāmī sukḷī bhavet | 97 |

dakṣiṇe şvāsamākḥṛryā pūryedudaraḥ ṣānaiḥ |

kumbhayitvā vidhānena punaścaḍrena recayet | 98 |

prajvalajjvālanāmajaḍvalāpujārādit yamāḍālamandalam |

dhyāitvā nābhisतhitam yogī prāṇāyāmī sukḷī bhavet | 99 |

prāṇāṇsedayāpi cetaparimitam bhūyonyaṇyayā recayet |

pītvā piḍgalayā samīraṇamatho baddhvā tyajedvāmayā | 100 |

sūryācaḍramasoranena vidhinā bimadvayāḥ dhyāyatvāmasūddhā |

nāḍigṇa bhavanti yamināḥ māsatrāyādṛrvāt | 101 |

173

Candra Bhedana

Śāstra Pramāṇa शास्त्र प्रमाण

Yoga-Chudamani Upanishad 95-97

baddhapadmāsano yogī prāṇaṁ candreṇa pūrayet |

dhārayedvā yathāśaktyā bhūyaḥ sūryeṇa recayet || ९५ ||

amṛtodadhisaṅkāśaṁ gokṣīradhavalopamaṁ |

dhyātvā candramasaṁ bimbaṁ prāṇāyāme sukī bhavet || ९६ ||

sphuratprajvalasajjvālāpūjyamādityamaṇḍalam |

dhyātvā hṛdi sthitaṁ yogī prāṇāyāme sukī bhavet || ९७ ||

baddhapadmasano yogi pranam candrena purayet |

dharayedva yathashaktya bhuyah suryena recayet | 95 |

amritodadhisankasham goksiradhavalopamam |

dhyatva candramasam bimbam pranayame sukhI bhavet || 96 ||

sphuratprajvalasajjvalapujyamadityamandalam |

dhyatva hrdi sthitam yogi pranayame sukhi bhavet || 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 Pranayarṇa 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.

pranayama

Urdhvaja Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddhatih 54-55

कृकाटिका-पृष्ठ-पार्शि-पृष्ठान्तेषु स्थितः यासी ।

रेचकाभ्यास-बाहुल्यात् क्रमात्-स्थान-नियोगतः ।। ५४ ।।

ऊर्ध्वोर्ध्वमित्यपानस्य कुंभकोर्ध्वजसंज्ञितः ।

परकाय-प्रवेशः स्यात् घटिका-द्वितयोन्तिमते ।। ५५ ।।

krkāṭikā-prșțha-pārśni-prșțhānteșu sthitah śaśi |

recakābhyāsa-bāhulyát kramāt-sthāna-niyogataḥ || 54 ||

ūrddhvordhvamityapanasya kumbhakordhvajasamjnitaḥ |

parakāya-praveśaḥ syāt ghaṭikā-dvitayonmite || 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

Mrga Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddhatih 56

अपानं कटिदेशस्य पृष्ठ-भागे विधारयेत्

सदा चेत कुंभकस्तज-जिन-मृग इत्युच्यते बुधीः ।।

apānaṁ kaṭideśasya prșțha-bhāge vidhārayet

sadā cet Kumbhaka-staj-jin-mrga Ityucyate budhaiḥ ||

Translation

According to the learned, when apana is

continuously held in the back of the hip

region, it is known as Mrga-Kumbhaka.

Samana Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddhatih 62

नाभावापूर्व वायुश-चेद-दहे व्याप्त विधारितः ।

कुम्भिते ज्वलनं ध्यायेत् समनास्य तु कुम्भकम् ।।

nābhāvāpūrya vāyuś-ced-dehe vyāpa vidhāritaḥ |

kumbhite jvalanam dhyāyet samānāsya tu Kumbhakaḥ ||

Translation

When this vayu is filled up into the navel

and held with concentration on fire, it is

Samana-Kumbhaka.

175

Samana Kumbhaka

Āpta Pramāna ပत्र प्रमाण

Kumbhaka Paddhatih 63

मुद्रासु वक्षयते कुम्ब ुद्दियानो महाफलः

अजते प्रज्वलेत् स्विदेयेद-रोम-कूपेषु मोचयेत्

तम्-इव व्यापक् योगी सोडये नकुलीश-मते तथा

mudrāsu vaksyate kumbha uddiyāno mahāphalāḥ

ajate prajvalet svidyed-roma-kūpेṣu mocayet

tam-eva vyāpakam yogi so'yaṁ nakulīśa-mataṁ tathā

Translation

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

Samana Kumbhaka

Āpta Pramāna ပत्र प्रमाण

Kumbhaka Paddhatih 64

क्षत-नट-क्षयो वहनी-दीप्तिः क्षत-भ्रलनावरोहणम्

समान-कुम्भकाभ्यासात् फलं स्याद्-इति शंकरह्

kṣut-trt-kṣayo vahni-dīptīḥ kṣata-bhagnāvarohanam

samāna-kumbhakābhyāsāt phalaṁ syād-iti śaṅkarāḥ

Translation

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

Pranayama

Āpta Pramāna ပत्र प्रमाण

Haṭhapradīpikā of Svātmārāma (Chapter 4, Verse 8)

पद्मासनथितो योगी नाडीद्वारेणु पूरयेत् । २ ।

मारुतं धारयेद यास्तु स मुक्तो नाल समसयाह। २ ।

padmāsanathito yogī nāḍīdvāreṣu pūreyet । २ ।

mārutam dhārayed yastu sa mukto nātra saṁśayaḥ । २ ।

Translation

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

Vyana Kumbhaka Āpta Pramāna आप्त प्रमाण Kumbhaka Paddhatih 66 पू्रयिल्वान्तरा सम्यग् हृज्-जगद्-व्याप्ति-योगत- sarvāṅgasyākun̄canena kumbhite sūkṣma-cintanāt pārvati-vaktrabhenoktaḥ samyak vyānasya Kumbhakah pūrayitvāntarā samyag hrj-jagad-vyāpti-Yogatāyaḥ sarvāṅgasyākun̄canena kumbhite sūkṣma-cintanāt pārvati-vaktrabhenoktaḥ samyak vyānasya Kumbhakah

Vyana Kumbhaka Āpta Pramāna आप्त प्रमाण Kumbhaka Paddhatih 67 न शस्त्रैश्-च्छिद्यते नापः क्लेदयन्त्यविष-क्रम- śītōṣṇayos-tathāsastro rōga-nāśaśu-ca jāyate na śastrāis-chidyate nāpaḥ kledayantyaviṣa-kramaḥ śītoṣṇayos-tathāsastro roga-nāśaśu-ca jāyate

Krtti-Srestha-Kumbhaka Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 69 नोभ्यां चारकयेद्-वायूं बलात् हृत्-स्थानम्-आनयेत उत्कृष्योल्कृष्य हृत्-स्थानात् कण्ठ-ताली भुवोऽन्तरे मूर्ध्नान्तं चेद्-गतायात्-कृत्ति-श्रेष्ठाख्य-कुम्भकः nobhyāṁ cārakayēd-vāyūṁ balāt hṛt-sthānam-ānayet utkrṣyotkṛsya hṛt-sthānāt kanṭha-tālau bhruvo'ntare mūrdhnāntam cēd-gatāyāt-kṛtti-śreṣṭhākhyā-Kumbhakah

Prakrti-Kumbhaka Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 70 वान्वितेनाशुगे कर्षेन कुर्वन्तुच्चतरं स्वनम् धारयिच्-चेद्-उदानस्य प्रकृति: कुम्भकः स्मृतः vānvitēnaśugam karṣen kurvantūccataram svanam dhārayic-cēd-udānāsya prakṛtiḥ Kumbhakah smṛtaḥ

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Krkara Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 80

तर्जन्यामिकेड्‌कृष्ठ-मर्हिति क्षुत-सम्भवे क्षुत-संहारण: कुम्भ: कुकारस्य जय-प्रद: tarjanyamikeṅg̊ruṣṭha-marddite ṣuta-sambhave ṣuta-samharanaḥ kumbhaḥ krkarasya 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.

Sahitah Kumbhakah

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 85

पूuर-रेच-युत: कुम्बो वायोर-यल विधीयते सहित: कुम्मक: स स्वात सहित: सर्व-सिद्धये pūra-reca-yutaḥ kumbho vāyor-yala vidhīyate sahitaḥ kumṃakaḥ sa svāt sahitaḥ sarva-siddhaye

Translation

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

Sahitah Kumbhakah

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 86

सहितं कुम्मकं कुर्वन्-नाड़ी-शुद्धिं च विन्दति केवलं कुम्मकं नाद-श्रवणं सिद्धयोऽखिल: sahitaṃ Kumbhakaṃ kurvan-nāḍī-suddhim ca vindati kevalaṃ Kumbhakaṃ nāda-śravaṇaṃ siddhayo’khilaḥ

Translation

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

Agni soma Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 87

सूर्येण पूरयेत् प्राणं कुम्भयित्वा यथा-विधि: रेचयेत्-अन्य-मार्गेण पुनस्-तेन प्रपूरयेत् sūryeṇa pūrayet prāṇaṃ kumbhayitvā yathā-vidhiḥ recayet-anya-mārgeṇa punas-tena prapūrayet

चेन त्यजेत्-तेनापूर्य चाग्नि-शोमाख्य-कुम्मक: yena tyajet-tenāpūrya cāgni-śomākhya-Kumbhakaḥ

Translation

Prāṇa should be inhaled through sūrya-nāḍi (rightnostril) and after retaining the same as prescribed, one should exhale through the other nostril, and again inhale by the same side though which one has exhaled. It is known as Agni-soma-Kumbhaka.

Santha Kumbhaka

Āpta Pramāna आप्त प्रमाण

Kumbhaka Paddhatih 90

कायस्यान्तर्-बहिर्-व्याप्तिः शान्त-कुम्भक उदाहृतः

स्थानेर-अन्तरे रुद्ध्वा कुम्भयेत्-यदिँ मारुतम्

kāyasyāntar-bahir-vyāptiḥ śānta-Kumbhaka udāhṛtah

sthānayor-antare ruddhvā kumbhayet-yadi mārutam

Translation

Restrain the vayu inside and visualising its presence inside and outside of the body is called Santha-Kumbhaka.

rsi-prokta-Kumbhaka

Āpta Pramāna आप्त प्रमाण

Kumbhaka Paddhatih 93

स्थानात् स्थाने समाकृष्य यद्-अष्ट-दशकेऽपि

स कुम्भः स्वात् प्रत्याहारस्-तु कुम्भनात्

sthānāt sthānam samākṛsya yad-asṭa-daśakeṣpi

ṛṣi-proktah sa kumbhaḥ svāt pratyāhāras-tu kumbhanāt

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.

rsi-prokta-Kumbhaka

Āpta Pramāna आप्त प्रमाण

Kumbhaka Paddhatih 94-95

पादाङ्गुष्ठो गुल्फो जङ्घा-मूलं चितेर-मूलम्

मध्यं जान्वोर्-उरुपायोर-मूलं स्वादेह-मध्यं च

लिङ्गं-नाभि-हृदयं कण्ठदस्-तालु-मूलं च

घ्राणं-मूलं नयने भ्रू-मध्यं वज्र-कन्दकम्

pādāṅguṣṭho gulpho jaṅghā-mūlaṁ citer-mūlam

linga-nābhi-hrdayaṁ kaṇṭhadas-tālu-mūlaṁ ca

ghṛāṇa-mūlaṁ nayane bhrū-madhyam vajra-kandakam

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 (sahasrāra).

150

Sama Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 99

आरेकपूरा मनसा नाभ्याद्-आशुगं धृतितः समः कुम्भो भगवता प्रोक्तः श्री-चन्द्र-मौलिना rekapūrā manasā nābhyād-āśugam dhṛtitah samah kumbho bhagavatā proktah śri-candra-maulinā

Translation

karsaka-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 100

यावन्-निरोध-समर्थ्यं कर्षकः कुम्भको द्विधा yāvan-nirodha-sāmarthyaṃ karṣakah kumbhako dvidhā

Translation

utkarsa-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 101

नासा-मूलं मुद्रयित्वा तद्-अग्रे रेच-पूरकौ कुर्याद्-utkarṣakaṃ kumbhaḥ svayam-uktaḥ svayambhuvā nāsā-mūlaṃ mudrayitvā tad-agre reca-pūrakau kuryād-utkarṣakaṃ kumbhaḥ svayam-uktaḥ svayambhuvā

Translation

apakarsaka-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 102

घ्राणार्धं मुद्रयित्वाधोभागे यद्-रेच-पूरकौ कुर्यत्-sa brahmaṇā proktaḥ kumbhako hy apakarṣakaḥ ghṛṇārdhaṃ mudrayitvādhobhāge yad-reca-pūrakau kuryat-sa brahmaṇā proktaḥ kumbhako hy apakarṣakaḥ

Translation

karsaka-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddhatih 103

दीर्घः सूक्ष्मो भवेच्-छ्वासः कर्षके कुम्भके कृते dīrghaḥ sūkṣmo bhavec-chvāsah karṣake kumbhake kṛte

Translation

181

Sahaja Kumbhaka

Āpta Pramāna आप्त प्रमाण

Kumbhaka Paddhatih 104

नोभ्याम्-आर् समाकृष्य कुण्डलया: पार्श्वयो: क्षिपेत् गच्छता तिष्ठता श्वास-धारणं न बलाद्-यदा अनिशं सहज: कुम्भ: प्रोक्त: श्री-कृत्तिवाससा

Inhaling prāṇa through the nose and carrying it along the kundalī, one should hold it comfortably off and on. This Is Sahaja-Kumbhaka narrated by Śrī-kṭttivāsa (Şiva)

Sahaja Kumbhaka

Āpta Pramāna आप्त प्रमाण

Kumbhaka Paddhatih 105

नाड़ीशुद्धि तथारोग्ये सुखसुखं दीर्घ-जीवनम् नादश्रुति: पाप-नाश: सहजाभ्यस्तो भवेत्

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 Kumbhakaḥ and cakras

Āpta Pramāna आप्त प्रमाण

Kumbhaka Paddhatih 106

दक्ष-वामावर्त-भेदाच्-चक्र-संख्यौ द्विधोदितौ

By the distinction of right and left, Cakra and Sankha Kumbhakaḥ become two-fold.

dakṣināvartta cakra Kumbhaka and sūrya bedhana

Āpta Pramāna आप्त प्रमाण

Kumbhaka Paddhatih 107

सूर्येणापूर्य मरुतं कुम्भयेत्-उदार-स्थितम् रेचयेत्-इन्दुना भूयस्-तथा दक्षिणे पूरयेत् कुम्भयेत्-इडया रिच्याद्-दक्षिणावर्त-चक्रकः

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 Dakṣināvarta-cakra-Kumbhaka and Sūrya bedhana. The difference lies only in their names.

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Gadā-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddhatih 113

हं सूर्यों रेफ इत्युक्तः स सोमः च स्मृतो बुद्धैः

सानुस्वारी बीज-मन्त्री सिद्धिद्दौ योगिनाविमौ

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 bija-mantras (ham, raṃ, and saṃ), which lead the Yogis to success.

Gadā-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddhatih 114

एकयापूर्व परया रेचनाद्-हंस-चिन्तनात्

यथा-शक्त्या निरुध्याथ पूरय रेचितया पुनः

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.

Nāḍi Śuddhi Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddhatih 115

पूर्वं नाड्योर-विभेदेन चतुः-कालेषु विश्रति:

कुम्भकान् यदि कुर्वीत नाडी-शुद्ध्याख्य-कुम्भकः

Translation

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

Gadā-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddhatih 116

ग्रीष्म-मध्यदिनार्धाभं नाभौ सवितृ-मण्डलम्

सूर्य-नाड्या कृते कुम्भे ध्यात्वा शुद्ध्यन्ति नाडिकाः

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 nāḍis are purified.

154

Pranayama left nostril (with mantra Hrim) Śāstra Pramāṇa शास्त्र प्रमाण Yoga Kundali-Upanishad I 28-29

मायाबींजं षोडशाधा जप्त्वा वामेन वायुना । पूरयेदात्मनो देहं चतुःषष्ठ्या तु कुम्भयेत् ॥ ११९ ॥

Translation

mayābījaṁ ṣoḍaśadhā japtvā vāmena vāyunā | pūrayedātmano dehaṁ catuhṣaṣṭhyā tu kumbhayet || 119 ||

Pranayama right nostril (with mantra Hrim) Śāstra Pramāṇa शास्त्र प्रमाण Yoga Kundali-Upanishad I 28-29

कनिष्ठानामिकाङ्गुष्ठैर्दृर्त्वा नासाद्वयं सुद्धिः: द्वाविंशता जपन बीजं वायुम् दक्ष्षण रेचयेत् ॥ १२० ॥

Translation

kaniṣṭhānamikāṅguṣṭhairdhṛtvā nāsādvayaṁ suddhīḥ | dvāviṁśatā japan bījaṁ vāyum dakṣeṇa recayet || 120 ||

Pranayama followed by Rishi Nyasa Śāstra Pramāṇa शास्त्र प्रमाण Mahanirvani Tantram V, 121

पुनः पुनस्तिरावृत्या प्राणायाम इति स्मृतः । प्राणायामे विधायेत्थं मुपिन्यासं समाचरेत् ॥ १२१ ॥

Translation

punaḥ punastirāvṛtyā prāṇāyāma iti smṛtaḥ | prāṇāyāme vidhāyetthaṁmupinyāsaṁ samācaret || 121 ||

185

Kumbhaka at 3 points in the body

Śāstra Pramāṇa शास्त्र प्रमाण

Darshanopanishad VI. 22-23

विनियोगान्‌प्रवक्ष्यामि प्राणायामस्य सुव्रत

संध्ययोत्राहकालेपि मध्याह्ने वाथवा सदा ॥ २१ ॥

बाह्यं प्राणं समाकृष्य पूरयित्वोदरेण च ।

नासाग्रे नाभिमध्ये च पादाङ्गुष्ठे च धारणात्‌ ॥ २२ ॥

sarvarogavinirmukto jīvedvarṣaśatam naraḥ

viniyogān pravakṣyāmi prāṇāyāmasya suvrata |

samdhyayorbrāhmakāle'pi madhyāhne vāthavā sadā || 21 ||

bāhyam prāṇam samākṛṣya pūrayitvodarena ca |

nāsāgre nābhimadhye ca pādaṅguṣṭhe ca dhāraṇāt || 22 ||

sarvarogavinirmukto jivedvarṣaṣaṭam naraḥ |

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.

Benefits of 3 points Kumbhaka

Śāstra Pramāṇa शास्त्र प्रमाण

Darshanopanishad VI. 23 - 24

नासाग्रधारणादपि जितो भवति सुव्रत ॥ २३ ॥

सर्वरोगनिवृत्तिः स्याद्‌नाभिमध्येऽतु धारणात्‌ ।

शारीरलघुता विप्र पादाङ्गुष्ठनिरोधनात्‌ ॥ २४ ॥

nāsāgradhāraṇādapi jito bhavati suvrata | 23 |

sarvarogairnivṛttiḥ syān'nābhimadhyetu dhāraṇāt |

śarīralaghutā vipra pādaṅguṣṭhanirodhanāt || 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.

Kumbhaka at brow center

Śāstra Pramāṇa शास्त्र प्रमाण

Darshanopanishad VI. 27

यः पिबेदमृतं सुन्दर व्याधिभिर्मुच्यते हि सः ॥ २७ ॥

इडया वायुमा‌कृष्य भ्रूवोर्मध्ये निरोधयेत्‌

yah pibedamṛtam suṃdara vyādhibhirmucyate hi saḥ || 27 ||

iḍayā vāyumā'kṛṣya bhrūvormadhye nirodhayet |

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.

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Pranayama with Mantra- Part 1 Śāstra Pramāṇa शास्त्र प्रमाण Mahanirvani Tantram. III. 45 पूअयेत् पवनं मन्त्री मूलमंत्रमिति जपन । vāmanāsāputam dhṛtvā dakṣiṇāsāputeṇa ca | pūayet pavanam mantri mūlamastramitam 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 जपेद्वानि स्थितोऽवृत्त्या ततो दक्षिणनासया । aṅguṣṭhena dakṣiṇāsām dhṛtvā KumbhakaYogataḥ | japeddvātṛmśatā'vṛttya 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 षोडशानिसत्यजेद्वायं जपन् षोडशधा मनुम् । vāmanāsāpuṭeḍyeyam pūraKumbhakaracakam || 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 प्राणायामविधौ प्रोक्तो ब्रह्ममन्त्रस्य साधने । punardakṣiṇataḥ kuryāt pūrvavat surapūjite | prāṇāyāmavidhiḥ prokto brahmamantrasyā sādhane || 48 || Translation Then O Parvati, (the devotee) should practice Pranayama, while reciting the Mula Mantra or the Pranava. 44

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Chandra-bedhana

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 130

तत्र पुष्टिकरस्य-चन्द्र-भेदाहवः स्यान्-न संशयः। १३० ।

Translation

The practice of Chandra-bedhana undoubtedly brings nourishment.

Candra-Bedhana

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 128

अनेन विधिना चन्द्र-नाड्योक्तश्-चन्द्र-भेदतः। १२८ ॥

Translation

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

Kumbha-rāja

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 134-135

बलाद्-आकर्षयेद्-वायुम् यावद् घ्राण-समुद्रणम्

कुम्भयेच-च तथा वायुम् कुम्भराजोऽयम्-इरितः। १३४ ।

कुर्याद्-वायु-जयेँ वह्नि-वृद्धिम्-एषो हि कुम्भकः। १३५ ।

Translation

One should forcefully inhale air and hold the breath by closing the nose properly. This is called Kumbha-rāja. This Kumbhaka brings control over vāyu and increases heat.

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Bhastrika Kumbhaka

Ápta Pramāṇa Āpta pramāṇa

Kumbhaka Paddadhi 164-166

भस्त्रेव लोह-कारस्य रेच-पूर्य श्रमावधि ।

वेगेन स्तनयोर्-ऊर्ध्वततस पूरोड़्थ्-वर्तमना । १६६ ।

जालन्थ्रे दृढ्ह्वा कुमभिते चन्द्र-वर्तमना । १६५ ।

रेचयेदर् भस्त्रिका-कुम्भस्ह रीरीरात्रौ-परिवर्धनह। १६६ ।

Translation

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

Kundalini aroused which pierces the three knots

and bestows happiness.

bhastreva loha-kārasyā reca-pūrau şramāvadhi |

vegenā stanayor-ūrdhvaṃ tataḥ pūroṝka-vartmanā || 164 ||

jālandharaṃ dṛḍhaṃ baddhvā kumbhitaṃ candra-vartmanā |

recayed bhastrikā-kumbhaḥ şarīrāgni-vivardhanāḥ || 165 ||

vāta-pitta-kapha-hṛt-kaja-viṣtaṃ hanti gīr-mukha-kapāṭam-amoghaḥ |

şaktibodha-janakas-tritayātma-granthi-nipuṇaḥ sukhado'yaṃ || 166 ||

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Antar-Bhastra

Apta Pramāna आप्त प्रमाण Kumbhaka Paddadhi 167

नासाग्र-मुद्रण कृत्वा यदन्ता रेच-पूरकौ । पूर्ववत् कुम्भकं कुर्याद-अन्तर्-भस्त्रेयम्-ईरिता ॥ १६७ ॥ nasāgra-mudraṇaṁ kṛtvā yadantā reca-pūrakaú । pūrvavat Kumbhakaṁ kuryād-antar-bhastr eyam-īritā ॥ 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-bhastra.

Antaranga-Kumbhaka

Apta Pramāna आप्त प्रमाण Kumbhaka Paddadhi 168

सकृद् रेच-पूराब्यां कुम्भोsयम् चन्तरङ्ककः । १६८ । sakṛd reca-pūrābhyāṁ kumbho'yam cantaraṅgakaḥ । 168 ।

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

Bhramari-Kumbhaka

Apta Pramāna आप्त प्रमाण Kumbhaka Paddadhi 169

अली-शब्द-युतं वेगात् पूरयेत्कुम्भयेत्-ततः । सली-शब्दाच्-छनै रेकात् भ्रामरि-कुम्भकको मुनेः ॥ आनन्द-लीलां कुरते भ्रामरि-कुम्भकको मुनेः । १६९ । ali-śabda-yutaṁ vegāt pūrayetkumbhayet-tataḥ । sali-śabdāc-chanaí rekāt bhrāmar i-kumbhako muneḥ ॥ ānanda-līlāṁ kurute bhrāmar i-kumbhako muneḥ । 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 Bhramari-Kumbhaka which produces ecstasy.

Mūrcchana-Kumbhaka

Apta Pramāna आप्त प्रमाण Kumbhaka Paddadhi 170

आपूर्य कुमिते प्राणं बध्वा जालन्धरं शनैः । रेचयेन-मूर्च्छन-कुम्भो मनो-मूर्छा सुख-प्रदा । १७० । āpūrya kumitam prāṇaṁ baddhvā jālandharaṁ śanaiḥ । recayen-mūrcchanā-kumbho mano-mūrcchā sukha-pradā । 170 ।

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

195

Plāvinī-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 171-172

यथेष्ठं पूरयेद्-वायूं बद्धे जालन्धरे हढे । हृदि धृत्वा जले सुप्त्वा प्लाविनी-कुम्भको भवेत् ॥ १७१ ॥ फलके प्लवनानन्दः कुम्भकस्य-च निगद्यते ॥ १७२ ॥ yatheṣṭam pūrayed-vāyūṃ baddhe jālandhare hṛḍhe । hṛdi dhṛtvā jale suptvā plāvinī-kumbhako bhavet ॥ 171 ॥ phalake plavanānandaḥ Kumbhakaś-ca nigadyate ॥ 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.

Śṅkhalā, jīvacālā, and Meru

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 173

शृङ्खला-जीव-चाल-मेरुश्-चeti rahasyakam् । विहायानेषु कुम्भेषु किम्-अर्थम्-अनुष्ठानम् ॥ १७३ ॥ śṛṅkhalā-jīva-cāla-meruś-ceti rahasyakam । vihāyāneṣu kkumbheṣu kim-artham-anuṣṭhānam ॥ 173 ॥

Translation

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

Antar-Bhāstrā

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 167

नासाग्र-मुद्रणं कृत्वा यदन्ता रेच-पूरकौ । पूर्ववत् कुम्भकं कुर्याद्-अन्तर्-भस्त्रेयम्-ईरिता ॥ १६७ ॥ nāsāgra-mudraṇaṃ kṛtvā yadantā reca-pūrakaū । pūrvavat Kumbhakaṃ kuryād-antar-bhastreyaṃ-īritā ॥ 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-bhāstrē.

Śṅkhalā

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 175

द्विविधा शृङ्खला प्रोक्ता स्वाङ्ग-कुम्भान्तरादिका ॥ १७५ ॥ dvividhā śṛṅkhalā proktā svaṅga-kumbhāntarādikā ॥ 175 ॥

Translation

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

196

Increasing the duration of your Kumbhaka

Āpta Pramāṇa ပता प्रमा।ṇ

Kumbhaka Paddadhi 176-177

पूरक कुम्भह पुनः पूरः कुम्भक-पूरी पुनः पुनः । १७६।

पूरयेत कुम्मक-श्रांतः पूरकं पूरके कुर्यात-तथा कुम्भं च कुम्भकम।

यावच-छक्तिस-तता कुर्याद-रेचकं कुम्भकम पुनः । १७७ ।

pūrah kumbhah punah pūrah kumbha-pūrau punah punah । 176 ।

pūrayet Kumbhaka-śrāntah pūra-śrāntas-ca kumbhayet । 176 ।

pūrakaṇ pūrakaṇ kuryaat-tathā kumbhaṇ ca Kumbhakam । 177 ।

yāvac-chaktis-tataē kuryād-recakaṇ Kumbhakaṇ punah । 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.

Svanga-Sṛkhala

Āpta Pramāṇa ပता प्रमा।ṇ

Kumbhaka Paddadhi 178-182

रेचकं कुम्भकम कुर्यादु गुरु-दर्शित-मार्गेतः ।

रेचकं रेचकं कुर्यात स्वंग-शूंखलोदिता । १७८।

हंस-वेधं विना नाव कर्तव्यर्शन्च कडाचन

ईश्वर-प्रणिधानेन सिध्यते नार्त सम्शयः । १७९।

ब्रह्मरंध्र-प्रवेशे व कुण्डली-बेधन्म परं।

नाडी-शुद्धिम मेरु-सिद्धिम आरोग्यं च प्रत्यच्छति

रेचकः क्षीप्रतां याति पूरकृस्चातिर्वर्तते । १८१।

यस्य नाथः स विश्म्यातो नमस्यः स सुरासुरीः । १८२।

recakaṇ Kumbhakaṇ kuryād Guru-darśita-mārgatah ।

recakaṇ recakaṇ kuryāt svanga-śrṛkhāloditā । 178 ।

haṁsa-vedhaṇ vinā naiva karttavyaś-ca kadācanā

Īşvara-praṇidhānena sidhyate nātra saśśayah । 179 ।

Brahmaraṇdhra-praveśe ca kuṇḍalī-bodhanaṇ parāṇ।

Nāḍī-śuddhim Meru-siddhim-ārōgyaṇ ca pratyachchati

recakaṁ kśīpratāṇ yāti pūrakṇś-cātirvarthate । 181 ।

yasya nāthaṁ sa viśvyāto namaṁyaṁ sā surāsurīṁ। 182 ।

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 Svanga-śrṛkhala.This should never be practiced by haṁsa-vedha, which is, no doubt, attained through Īşvara-pranidhāna (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.

157

brahma-randhra-praveśe ca kundalī-bodhanam param |

nāḍī-śuddhiṃ meru-siddhiṃ-arogyam ca prayacchati ||

recakah kṣinatām yāti pūrakaś-cātu-rthavdhate | 181 |

yasya nāthah sa vikhyāto namasyah sa surāsuraih || 182 ||

Kumbhāntara-Srnkhalā

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 183

कुम्भेडन्य-कुम्भ-संयोगात् स्यात् कुम्भान्तर-शृङ्खला।

विचित्र-फलदा चेयं गुरु-दर्शित-मार्गतः: १८३।

kumbhe'nya-kumbha-samyogāt syāt kumbhāntara-śṛṅkhalā

vicitra-phaladā ceyam Guru-darśita-mārgataḥ || 183 ||

Translation

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

Jīva-Cāla-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 184-185

बलात् कुम्भित-वायोश-च हृदयात् प्राण-चलनम्।

अध-ऊर्ध्वं स कुम्भस-नु जीव-चालः शिवोदितः:।

विद्वानां सर्व-सिद्धि: स्याद्- अविद्धानां तु ग्रन्यिध: १८५।

balāt kumbhita-vāyoś-ca hṛdayāt prāṇa-cālanam || 184 ||

adha-ūrdhvaṃ sa kumbhas-tu jīva-cālaḥ śivoditaḥ |

viddhānāṃ sarva-siddhiḥ syād- aviddhānāṃ tu granthidaḥ 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.

Success in Meru

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 186

मेरु-सिद्धिं समाध्यन्तां साधयेत् सिद्धि-वृन्दकम्। १८६।

meru-siddhiṃ samādhyantāṃ sādhayet siddhi-vṛndakam || 186 ||

Translation

Success in Meru and other Siddhis is attained at the end of Samādhi.

198

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Netra-Kumbhaka

Āpta Pramā̄na āpta pramāṇa

Kumbhaka Paddadhi 191

sakṭ-sūryeṇa cāpūrā dhārya candreṇa pūrayet | dhārayec-ca prayatnena recayet kramatas-tathā || netra-kumbha iti khyātāh kramato vyutkramād-api || 191 ||

Trinetra-Kumbhaka

Āpta Pramā̄na āpta pramāṇa

Kumbhaka Paddadhi 192

sakrc-candreṇa cāpūrā dhārya sūryeṇa pūrayet | niyamya pūrayeṇ-nobhhyāḍ dhārayitvā yathāvidhi || trinetra-Kumbhakah proktas-tri-netreṇa tri-siddhidhaḥ || 192 ||

Trişūula-Kumbhaka

Āpta Pramā̄na āpta pramāṇa

Kumbhaka Paddadhi 193

ghoṇābhyāḍ ca mukhenāpi yugapat pūrayet sadā | trişūlinā trişūlākhyāh kumbha uktas-trişūlanut || 193 ||

Meru and Ameru

Āpta Pramā̄na āpta pramāṇa

Kumbhaka Paddadhi 194

ameru-merubhādena kumbhaḥ şambhurvidhvāvadat || 194 ||

200

Ameru-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 195-196

न वर्धयेन-निरोध च यथा-शक्त्या सुसंयमम्

चरेत्-स कुम्भकोदमे:च-चिरकालेन सिद्धिद: ॥१९५॥

अमुम्-अभ्यासत: पुंसो नैसर्गिक-मेरो:-सम्पूति:

बहुभि: कालैर्-भूयाद्-अगण्य-पुण्यैर्-परा सुमत: ॥१९६॥

na vardhayen-nirodham ca yathā-śaktyā susaṃyamam

caret-sa kumbhako’meśh-cirakālena siddhidah | 195 |

amum-abhyāsataḥ pumso naisargika-meru-sambhūtiḥ

bahubhīḥ kālair-bhūyād-aganyā-punyair-parā sumataḥ | 196 |

Translation

When the breath-holding time is not increased and practised according to one’s own capacity, It is Ameru-Kumbhaka, which gives results in the long run, if practised judiciously. With the prolonged practice of this, one attains perfection of Meru easily through a great fortune.

Mātrās-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 201

पञ्च-गुर्वक्षरैर्-युक्त: पल-द्वय-मितो हि य:

निसर्गत: कुम्भकोऽयं मतोर्चा रेचकस्-तत:

अर्ध-पूरक इत्युक्तो मात्राकुम्भो विशारदै: ॥ २०१ ॥

pañca-gurvaksarair-yuktaḥ pala-dvaya-mito hi yaḥ |

nisargataḥ kumbhako’yaṃ matordho recakas-tataḥ |

ardha-pūraka ityukto mātrākumbo 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

बाह्याभ्यन्तर-देशे षु सञ्चारा-जानतोऽथवा

मात्रासंख्याऽ-स्वाससंख्या क्षणे यद्-अवधारणे ॥ २०५॥

ईश्वर-परिचिन्तनेन कुम्भको यत्र वर्ध्धते

एकमेरु-रहस्येनोक्तं रहस्यं सर्व-योगिनाम् ॥ २०६ ॥

bāhyābhyantara-deśeṣu sañcārā-jñānot’havā |

mātrāsaṃkhyā’-svāsasaṃkhyā kṣaṇe yad-avadhāraṇe | 205 |

īśvara-paricintanena kumbhako yatra varddhate |

ekameru-rahasayenoktaṃ rahasyaṃ sarva-Yoginām | 206 |

Translation

According to Mṛda (Siva), 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.

201

Dvi-Meru and Tri-Meru

Āpta Pramāṇa ပत्रमाण

Kumbhaka Paddadhi 207

पुरकेनापि वृद्धेन द्वि-मेरु-मेरुः च क्रमाēत्ḥ ।

रेचकेनापि वृद्धेन त्रि-मेरुः सिद्धिदाḥयकःḥ । २०७ ।

pūrakenāpi vrddhena dvi-merur-meruḥ ca kramāt |

recakenāpi vrddhena tri-meruḥ siddhidāyakaḥ || 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.

Udghāta

Āpta Pramāṇa ပत्रमाण

Kumbhaka Paddadhi 212

पूर्णः करषण् प्राण-वायुस्त्वपानं पादाङ्घस्थान् मूलतो वापि नाभेःḥ ।

आकण्ठं हृत्-खाद्-वोत्-प्रमताय्यं-पैतिल्युद्‌घातोयम् योगिभिः सम्प्रदिष्टःḥ । २१२ ।

pūrṇaḥ karṣan prāṇa-vāyus-tvapanam pādaṅghsthān mūlato vāpi nābheḥ |

ākaṇṭham hrt-khād-vot-pramatāyyam-pailityudghāto'_yam Yogibhiḥ sampradiṣṭaḥ || 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.

Ten Stages of meru

Āpta Pramāṇa ပत्रमाण

Kumbhaka Paddadhi 213

एकोद्घातो-द्विर्-उद्घातस्-त्रिर्-उद्घातस्-ततो मृदुःḥ ।

मध्य-मेरुस्-तीर्व-मेरुः प्रत्याहारस्-च धारणा ।

ध्यानं समाधिर्-इत्युक्तो मेरोः स्थूलभुवो दश । २१३ ।

ekodghāto-dvir-udghātas-trir-udghātas-tato mrduḥ |

madhya-merus-tirva-meruḥ pratyāhāraḥ-ca dhāraṇā |

dhyānaṁ samādhir-ityukto meroḥ sthūlabhuvo daśa || 213 ||

Translation

One Udghāta, two Udghātas, three Udghātas, Mrdu-meru, Madhya-meru, Tivra-meru, pPratyāhāra, Dhāraṇā, Dhyāna and Samādhi are stated to be the ten stages of Meru.

202

Palas

Āpta Pramāṇa ဖ्र्ल्प्रमाआण

Kumbhaka Paddadhi 216-218

अथ प्रमाणम्-पूतेतैषाम् रहस्यम्-अपि कथ्यते

चतुर्-अष्ट-द्वादशभिः क्रमाद्-आद्याः पलैस्-त्रयः ॥ २१६ ॥

ततः पञ्च-दशोन्-माना-पलैर्-अष्टादशोन्-मितः॥

परस्-ततश्-चतूर्-विंश-पलैस्-त्रीणि इन्हेरितः ॥ २१७ ॥

निसर्गात् द्वादश-गुणःः प्रत्याहारस्-ततस्-ततः॥

स्वपूर्व द्वादश-गुणैः परे ज्ञेयाः शिवोदिताः ॥ २१८ ॥

atha pramāṇam-eteṣām rahasyaṃ-api kathyate

catur-aṣṭa-dvādaśabhiḥ kramād-ādhyāḥ palais-trayah || 216 ||

tataḥ pañca-daśon-mānā-palair-aṣṭādaśon-mitaḥ||

paras-tataś-catur-viṃśa-palais-tṛīṇi inheritah || 217 ||

nisargāt dvādaśa-guṇaḥ pratyāhāras-tatas-tataḥ||

svapūrva dvādaśa-guṇaiḥ pare jñeyāḥ śivoditāḥ || 218 ||

Translation

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).

Mrdu-meru of 18 palas (432 seconds) and Tivra-meru of 24 palas (576 seconds).According to Siva, 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.

Powers

Āpta Pramāṇa ဖ्र्ल्प्रमाआण

Kumbhaka Paddadhi 45

सञ्ज्ञा-ज्ञान-कृती भेदः क्रियासु न भिदा स्फुटा

मूल-शास्त्रद्-इति प्रोक्तं भुशुण्ड-मतम्-उत्तमम् ॥ ४५ ॥

sañjñā-jñāna-kṛto bhedaḥ kriyāsu na bhidā sphuṭā

mūla-śāstrād-iti proktam bhusuṇḍa-matam-uttamam || 45 ||

Translation

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.

Mentioned 10 types of Prana mention

Āpta Pramāṇa ဖ्र्ल्प्रमाआण

Kumbhaka Paddadhi 46

अथ वक्ष्ये दश-विध-प्राणानां निग्रहं परम् ॥ ४६ ॥

atha vaksye daśa-vidha-prāṇānāṃ nigrahaṃ param || 46 ||

Translation

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

203

Flow of Prana Vayu

Āpta Pramā̄na ပाप्त प्रमा।ण Kumbhaka Paddadhi 47

प्राणो मुख-ग्राण-गति-आहृद-वृत्तिह समीरणह gonardīya-mataṁ proktamṛ-ayod।kuṭ।hake pade nāsāgra-nābhi-hrd-samsपtham prāhus-taj-jaya ईरितहं । 47 । prāno mukha-ghrāṇa-gati-āhṛd-vṛttibhiḥ samīrāṇaḥ gonardiya-mataṁ proktam-ṛṣayo'nguṣṭhake pade nāsāgra-nābhi-hrt-samsṭham prāhus-taj-jaya iritaḥ || 47 ||

Translation

Removes Impurities and Doshas

Āpta Pramā̄na ပाप्त प्रमा।ण Kumbhaka Paddadhi 48

निह्श्वासोच्श्वास-कर्मास्य तजर्-जये फलम्-ईर्यते niḥस्वासोच्श्वास-कर्मास्य तजर्-जये फलम्-ईर्यते viṇ-mūtra-श्लेṣा-पित्तादि-रोग-दोष-मनो-मलाह vin-mūtra-श्लेṣा-पित्तादि-रोग-दोष-मनो-मलाह sapta-dhātu-malā doṣā nासयantyit्हā शेṇकरह। ॥ 48 । nihśvāsocchvāsa-karmāsya taj-jaye phalam-īrayate viṇ-mūtra-श्लेṣा-पित्तादि-रोग-दोष-मनो-मलाह sapta-dhātu-malā doṣā nāśyantītyāha śeṅkaraḥ || 48 ||

Translation

Yogi who Controls Prana Benefits

Āpta Pramā̄na ပाप्त प्रमा।ण Kumbhaka Paddadhi 49-51

नादानुतिर-मेधा दीर्घम्-आयुह पुमर्यता nādāṇrut्िर-मेधा दीर्घम्-आयुह पुमर्यता सुरुपता बलं तेजसह स्थिरता स्वर्-नीष्टवम् । 49 । suruपata balं tejaḥ sthiratā svara-nīṣṭavam || 49 || लचghुत्वं शौभ्र-गामिलं कुंडली-बोधनम् परम् laghutvaṁ शौभ्र-गामिलं kuṇḍalī-bodhanam parama उत्साहं च चिरोक्षाआम् सुवर्णत्वादिकान् गुणानाम्। utsāhaṁ ca cirotsāhām suvarṇatvādikān guṇānām सत्त्वस्थत्वल्भते योगी प्राणस्य निर्जये sattvasthaṁ ca labhate yogī prāṇasya nirjaya भू-चराणाँ जयह। सिद्धद-इत्याहु।शाम्भवा अपि ॥ 51 । bhū-cराणाँ jayaḥ | सिद्धद-इत्याहु।शाम्भवा अपि || 51 ||

Translation

204

nādaśrutir-medhā dirgham-āyuh pumarthatā

surūpatā balam tejah sthiratā svara-sauṣṭhavam | 49 ||

laghutvaṃ śighra-gāmitvaṃ kuṇḍalī-bodhanān paraṃ

utsāhaṃ ca cirocchvāsāṃ suvarṇatvādikaṃ gunān | 50 ||

satvastattvaṃ ca labhate yogī prāṇasya nirjaye

bhū-carāṇāṃ jayāyaḥ siddhyed-ityīśaḥ śāmbhavā api | 51 ||

Apana description

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 52-53

आपादल-वृत्तिः स्यान्-नाभेशु-चाधोगतिः स्वतः

विन्-मूत्रादि-विसर्ग च कुरुतेऽपान-संयतिः

इति भाष्यमते प्रोक्तमितरेषां निगद्यते । ॥ ५२ ॥

āpādatala-vṛttīḥ syān-nābheśu-cādhogatiḥ svataḥ

vin-mūtrādi-visargaṃ ca kurute'pāna-samjñitāḥ

iti bhāṣyamataṃ proktamitareṣāṃ nigadyate | 52 ||

āpādatala-vṛttīḥ syān-nābheśu-cādhogatiḥ svataḥ

vin-mūtrādi-visargaṃ ca kurute'pāna-samjñitāḥ

iti bhāṣyamataṃ proktamitareṣāṃ nigadyate | 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

Sasi Description

Āpta Premāṇa आप्त प्रमाण

Kumbhaka Paddadhi 54

कृकाटिका-पृष्ठ-पार्श्वि-पृष्ठान्तेषु स्थितः शशी

रेचकाभ्यास-बाहुल्यात् क्रमात्-स्थान-नियोगतः । ॥ ५४ ॥

krkāṭikā-prṣṭha-pārśvi-prṣṭhānteṣu sthitah śaśī

recakābhyāsa-bāhulyaāt kramāt-sthāna-niYogataḥ || 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

205

Urdhvaja Kumbhaka

Āpta Pramāṇa ပ्राप्त प्रमाणण

Kumbhaka Paddadhi 55

ूर्ध्वोधल्मित्यपानस्य कुम्भकोर्ध्विसंजितहृत्

parakṡya-praveśaः syād ghaṭीkā-dvitayānmita || 55 ||

Translation

Practice of this for two gatikās (48 minutes) leads to Parakāyā-praveśa Siddhi (ability to enter into another body)

Mrga Kumbha

Āpta Pramāṇa ပ्राप्त प्रमाणण

Kumbhaka Paddadhi 56

सदा चेत् कुम्भकस्तज्-जीन्-मृग ईट्युच्यते बुधाईह़ || 56 ||

apānaṇ kaṭीdeśasyā prṣṫha-bhāge vidhārayet

sadā cet Kumbhakas-taj-jin-mṛga ityucyate budhaih || 56 ||

Translation

According to the learned, when apāna is continuously held in the back of the hip region, it is known as Mrga-Kumbhakā.

Benefits of Control of apāna

Āpta Pramāṇa ပ्राप्त प्रमाणण

Kumbhaka Paddadhi 57-59

मूलबंधो धारणासु मुद्रे-विषय-गोचराहृत्

mūlā-bandho dhāraṇāsu mudrā-viṣaya-gocarāh

गूथ-मूत्रलप्ता वहनेर्-जाठरस्य प्रदीपिपनम् || 57 ||

gūtha-mūtralpatā vahner-jātharāsya pradġpanam || 57 ||

कुण्डली-बोधने चैव ब्रह्मरंध्र-प्रवेशनम्

kuṇēalī-bodhanam caiva brahmarandhra-praveśanam

पाताल-गमने चैव लीलया जायते मुनेह || 58 ||

pāṭाala-gamanaṇ caiva līlāyā jāyate muneh || 58 ||

क्षतस्य रोहुणम् स्वात्म्यम् बहुभोजन-रुग-जयीक्री

kṣatāsya rohaṇaṇ svātmyam bahubhojanā-rug-jayau

सत्वात्मकत्व स्यूश्-चान्येड्पपानस्य जाये गुणाह || 59 ||

satvātmakatvaṇ syūś-cānyedpyapānāsya jāye guṇāh || 59 ||

Translation

The benefits of control of apāna are facilitation of Mulabandha, proficiency in the practice of Dhārāṇā and different Mudrās, reduction in urine and feces, increase in gastric fire, arousal of Kuṇēalī and its entry into Brahma randhra, Pāṭāla-gamana (traveling to the world underneath), healing of the wounds, assimilation of all food, conquest of all diseases and increase in sattva-guṇa, etc.

206

Location of Samana Vayu

Āpta Pramāṇa ပता प्रमाण

Kumbhaka Paddadhi 60

आनाभिकरण्डायात् भाष्ये समानस्थानम्ईरितमक्

sarva-sandhi-sthitoʹpiti prāhur-anye maharṣayah || 60 ||

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.

Function of Samana Vayu

Āpta Pramāṇa ပता प्रमाण

Kumbhaka Paddadhi 61

समं रसानँआं नयनं कर्मास्य परिकीर्तितम् ً ١ ١ ٌ

samam̄ rasanā̄ṇ nayanaṇ̄ karmāsya parikīrtitam || 61 ||

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

Samana Kumbhaka

Āpta Pramāṇa ပता प्रमाण

Kumbhaka Paddadhi 62-64

नाभिवापूर्य वायुशचेददेहे व्याप्य विधारितः

कुम्भ्ते ज्वालनम् ध्यायेतਸमानस्य तु कुम्भकः ً ٦٢ ٌ

मुद्राणु वक्षयते कुम्भ अद्दीयानो महाफपलः

अजे प्रज्वालेतਸवित्येद्रोमकूपेतु मोचयेतઌ

तम्प्यापकं योगी सोडयमઌनकुलीशमर्तम् तथा ً ٦٣ ٌ

क्सुत്तृट്क्षयो वहनीदीप्तिः क्षतઌभ्गनावरोहणम्

समानकुम्भकाध्यासातઌफलं स्वादुआत्मस्ति शंकरःٌ ٦٤ ٌ

nābhāvāpūrya vāyuक-cet-dehe vyāpya vidhāritah

kumbhite jvalanāṇ dhṡāyet samānasya tu Kumbhakah || 62 ||

mudrāsu vaksyate kum̄bha uddīṇyāno mahāphalah

ejate prajvaleta svidṣyed-roma-kūpeṣu mocayete

tam-eva vyāpakaṇ yogī sōyaṇ nakulīṣa-matam tathā || 63 ||

kṣut-trṣ-kṣayo vahni-dīptih kṣatઌ-bhagnāvarohanam

samāna-kumbhakādhyāsāt phalaṇ svādu-huti ṣeṇkarah || 64 ||

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

207

Location of Vyana

Āpta Pramā na ပဖत प्रमाण

Kumbhaka Paddadhi 65

व्यानो व्यापी व्यानयनस-त्वग्-इन्द्रिय-निकेतनः । ६५ ।

vyāno vyāpī vyānayanās-tvag-indriya-niketanah || 65 ||

Translation

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

Vyana Kumbhaka

Āpta Pramā na ပဖत प्रमाण

Kumbhaka Paddadhi 66-67

पूर्चिल्तान्तरा सम्पग् हृज्-जगद्-व्याप्ति-योगतः

सर्वाङ्गस्याकुञ्चनेन कुम्भिते सूक्ष्म-चिन्तनात् ।

पार्वती-वक्त्रभेनोक्तः सम्पक् व्यानस्य कुम्भकः ।। ६६ ।।

न शस्त्रैश्च्छिद्यते नापः क्लेदयन्त्यविष-क्रमात्

शीतोष्णयोग-तथासङ्गो रोग-नाशः-च जायते ।। ६७ ।।

pūrayitvantarā samyag hrj-jagad-vyāpti-Yogatah

sarvāṅgasyākuñcanena kumbhite sūkṣma-cintanāt |

pārvati-vaktrabhenoktaḥ samyak vyānāsya Kumbhakah || 66 ||

na śastraiś-chidyate nāpaḥ kledayantyaviṣa-kramāt

śītoṣṇayos-tathāsaṅgo rogā-nāśaś-ca jāyate || 67 ||

Translation

Technique: Vyana Kumbhaka as described by Parvati is completely filling the chest and contracting the whole body during Kumbhaka with subtle concentration.

Benefits: protection from weapons, water and poisons, immunity from cold and heat and removal of diseases.

Location of Udāna

Āpta Pramā na ပဖत प्रमाण

Kumbhaka Paddadhi 68

चण्टिका-मध्य-ताल्वग्र-पटलेऽस्थित चापरे ।। ६८ ।।

udāna unnayanāka-vṛttir-bhāṣya udhṛtah

aṇṭikā-madhya-tālvagra-pataleṣviti cāpare || 68 ||

Translation

Udāna means that which raises up. its location is described by some in uvula, mid-palate, and tip of the tongue.

208

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Naga Kumbhaka

Āpta Pramā̄na ပ्रामाण

Kumbhaka Paddadhi 77-78

टे रोढयेद्-यथाकालं बछ्या जालन्यरं ढरम् रोढयेद्-यथाकालं बछ्या जालन्यरं ढरम् कण्ठेन रेचनं कुर्यान्-नाग-कुम्भः शिवोदितात् क्षुथां जयेत् पिपासां च फलम़्-आस्य समीरितं टे रोढयेद्-यथाकालं बछ्या जालन्यरं ढरम् कण्ठेन रेचनं कुर्यान्-नाग-कुम्भः शिवोदितात् क्षुथां जयेत् पिपासां च फलम़्-आस्य समीरितं

odana-grāsavad-vāyuṃ kaṇūhenāpūrayec-chanaitṃ

tam rodhayed-yathākālaṃ badhvā jālandharam drḍham || 77 ||

kanūhena recanaṃ kuryān-nāga-kumbhaḥ şivoditāţ

kṣudhāṃ jayet pipāsāṃ ca phalam-asya samīritam || 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.

Kūrma-Kumbhaka

Āpta Pramā̄na ပ्रामाण

Kumbhaka Paddadhi 79

निमीलोन्मिले त्वक्त्वा पीठे काष्थम्-ीवा स्थितौ नेत्रयोश्-च शरीरस्य कूर्म-कुम्भः स उच्च्यते भिवतोड़भ्यास-वशान्-मनो-वाती स्थिरातुभी निमीलोन्मिले त्वक्त्वा पीठे काष्थम्-ीवा स्थितौ नेत्रयोश्-च शरीरस्य कूर्म-कुम्भः स उच्च्यते भिवतोड़भ्यास-वशान्-मनो-वाती स्थिरातुभी

nimīlonimile tvaktvā pīthe kāṣथam-īva sthititā

netrayoś-ca şarīrasya kūrma-kumbhaḥ sa ucyate

bhavato’bhyāsa-vāşān-mano-vātāu sthirāvubhāu || 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.

Krkara Kumbhaka

Āpta Pramā̄na ပ्रामाण

Kumbhaka Paddadhi 80

तर्जन्न्यामिके॑ग्ष्थे-मर्द्दिटे क्षुत-संहरळ्णकुम्भः कृकरस्य जय-प्रदः तर्जन्न्यामिके॑ग्ष्थे-मर्द्दिटे क्षुत-संहरळ्णकुम्भः कृकरस्य जय-प्रदः

tarjanyāmikeṇguṣथā-marddite kṣuta-sambhave

kṣuta-samharaṇaḥ kumbhaḥ krkarasya jaya-pradaḥ || 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.

Deva datta vayu

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 81

जृम्भोद्रवे संवृत्यास्यः कण्ठादः प्रापयेत्‌-खगम् devadatta-jayas-tena jāyate śaṅkaroditah || 81 ||

Dhanañjaya-Vāyu

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 82

देहस्थम्-अखिलंवायूं कुण्डली गृह्णाति यथा dhanahjaya-jayah kāle tasmin gaunas-tato hyayam || 82 ||

10 Vayus Narrated

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 83

इत्युक्तं दश-वायूनां जयोडयं क्रमतो मया ityuktam daśa-vāyūnām jayo'yam kramato mayā pūrvoktabhyāsa-yogena yugapad-vā jayo bhavet || 83 ||

Hamsa Vedha, Initiation

Āpta Pramāṇa आप्त प्रमाण Kumbhaka Paddadhi 84

हंसवेधं विना नैते सिद्ध्यन्ति यमिनां क्रचित् hamsavedham vinā naite siddhyanti yamināṁ kvacit pratyutānubhavatyeva rogarāśiṁ pade pade tasmāt sudīkṣito yogī pavanābhyāsam-ācaret || 84 ||

212

Sahitah Kumbhakah

Āpta Pramāna आप्त प्रमाण Kumbhaka Paddadhi 85-86

सहितः कुम्भकः स यात् सहितः सर्व-सिद्धये ॥ ८५ ॥ सहितं कुम्भकं कुर्वन्-नाडी-शुद्धिं च विन्दति केवलं कुम्भकं नाद-श्रवण सिद्धियोधखिला ॥ ८८ ॥

para-reca-yutah kumbho vāyor-yatra vidhīyate sahitah Kumbhakah sa yāt sahitah sarva-siddhaye || 85 || sahitam Kumbhakam kurvan-nāḍī-suddhiṃ ca vindati kevalaṃ Kumbhakam nādā-śravaṇaṃ siddhayo’khilāḥ 88 ||

Translation

Agni soma Kumbhaka

Āpta Pramāna आप्त प्रमाण Kumbhaka Paddadhi 87

सूर्येण पूरयेत् प्राणं कुम्भयित्वा यथा-विधि: रेचयेद्-अन्य-मार्गेण पुनस्तेन प्रपूरयेत् येन त्यजेत्-तेनापूर्य cāgni-somākhya-Kumbhakah || 87 ||

sūryeṇa pūrayet prāṇaṃ kumbhayitvā yathā-vidhīḥ reca-yed-anya-mārgēṇa punas-tena prapūrayet yena tyajet-tenāpūrya cāgni-somākhya-Kumbhakah || 87 ||

Translation

Kevala Kumbhaka

Āpta Pramāna आप्त प्रमाण Kumbhaka Paddadhi 88-89

त्रुयः शेषोभितोन्नस्य तु केवल कुम्भकं विदुः । मनो-जवत्वं च मनो-जयश्च पालित्य-हानिर्-वलितस्य नाशः ॥ ८९ ॥ नाडी-श्रुति-चाष्ट-विधास्य सिद्धि:-वायो:-जयः केवल-कुम्भकात् स्यात् ॥ 89 ॥

tūyah śeṣoditonnasye tu kevalaṃ Kumbhakaṃ viduḥ | mano-javatvaṃ ca mano-jayaś-ca pālittya-hānir-valitasye nāśaḥ || 89 || nāḍī-śruti-cāṣṭa-vidhāsya siddhiḥ-vāyoḥ-jayaḥ kevala-kumbhakāt syāt || 89 ||

Translation

213

granayama

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Vital Points

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 96-97

padāngushṭho gulpho jāṅghā-mūlaṁ citer-mūlam

madhyam jānvor-urupāyor-mūlam svadeha-madhyam ca || 94 ||

linga-nābhi-hrdayam kanṭhādas-tālu-mūlam ca

ghoṇa-mūlam nayane bhrū-madhyam vajra-kandakam || 95 ||

अष्टादशाधा मुनयो वदन्ति दिव्यौ भिषग्-वरी द्रष्टौ

षोडश पातञ्जलिकाः पद्‌-विंशाच्-छम्भुना प्रोक्ताः। ॥ ९६ ॥

ashtādasādhā munayo vadanti divyau bhishag-varau dastrau

shodashā pātañjalikāḥ shad-vimśac-chambhunā proktāḥ || 96 ||

पत्तत् सकलं ज्‍ज्ञेयं शरीरेषु गुरोर्-अग्रे

क्रमतो व्युत्-क्रमतोडपि प्रत्याहारो भवेद्-ऋषु ॥ ९७ ॥

etat sakalaṁ jñeyam śarireṣu guror-agre

kramato vyut-kramato'pi pratyāhāro bhaved-eṣu || 97 ||

Translation

The vital points are eighteen according to the munis and the (two) Aśvinikumāras, 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.

Uttara and Adhara

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 98

आपूर्योर्ध्वं यो रोधो हृदादिपु स उत्तरः

मूर्ध्वतोऽधोऽधरो मुनिभिः परिभाषितः । ९८ ।

āpūryordhvam yo rodho hṛdādisu sa uttaraḥ

mūrdhvato'dho'adharaḥ munibhiḥ paribhāṣitaḥ || 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.

Sama Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 99

आरेकपूरा मनसा नाभ्याद्-आशुगं धृतिः

समः कुम्भो भगवान्‍वता प्रोक्तः श्री-चन्द्र-मौलिना । ९९ ।

ārekpūra manasā nābhyād-āśugam dhṛtiḥ

samaḥ kumbho bhagavān vā proktāḥ śrī-candra-maulinā || 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 Chandra-Mauli (Śiva)

215

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Vāmāvarta (cakra Kumbhaka)

Āpta Pramāṇa

आप्त प्रमाण

Kumbhaka Paddadhi 108

विलोमोयं चक्रकुम्भो वाआवर्तः शिवोदितः ॥ १०८ ॥

Translation

Doing it in reverse order, it is called Vāmāvarta (Cakra Kumbhaka) by Śiva.

Cakra and Śankha-Kumbhaka

Āpta Pramāṇa

आाप्त प्रमाण

Kumbhaka Paddadhi 110-111

चक-कुम्भं द्विधा कुऱ्याद्-अग्रिषोमं तथैकधा

शङ्ख-कुम्भोऽयं-ईषन् पूर्ववद् द्विविधः स्मृतः ॥ ११० ॥

कौष्म्यम्-ईषच्-छीतलता कुम्भयोः-अनयोः-भवेत् ॥ १११ ॥

Translation

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

Gadā-Kumbhaka

Āpta Pramāṇa

आाप्त प्रमाण

Kumbhaka Paddadhi 112-114

गदा-कुम्भः शिवेनोक्तो योगिनो बल-कारकः ॥ ११२ ॥

हं सूर्यो रेफ इत्युक्तः स सोमः च स्मृतः बुधैः:

सानुस्वारी बीज-मन्त्री सिद्धिदो योगिनाविमौ ॥ ११३ ॥

एकयापूर्य परया रेचनाद्-हंस-चिन्तनात्

यथा-शक्त्या निरुद्ध्याथ पूर्व रेचितया पुनः ॥ ११४ ॥

ubhābhyāṃ pūraṇaṃ yatra recanaṃ sūrya-vartmanā

gadā-kumbhaha śivenokto Yogino bala-kārakah

haṃ sūryo repha ityuktaḥ sa somah ca smṛto budhaihyaḥ

sānusvārau bija-mantrau siddhidau Yogināvimau

ekayāpūrya paraya recanād-hamsa-cintanāt

yathā-śaktyā niruddhyātha pūryā recitaya punaḥ

Translation

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

According to the learned, “haṃ” represents sūrya which is situated below, while “saṃ” represents soma (candra). With the addition of nasal sound, these become bīja-mantras (haṃ, raṃ, and saṃ), which lead the Yogis to success. One should inhale through the right nostril and after holding the breath to the capacity, exhale through the other nostril while contemplating on hamsa. Again inhale through the nostril through which one has exhaled.

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Nādī Śuddhi Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 115

evam nādyor-vibhedena catuh-kāleṣu vimśatiryadi kurvīta nādi-śudhyākhyā-Kumbhakah || 115 ||

Gadā-Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Kumbhaka Paddadhi 116-118

griṣma-madhyandinārddhābham nābhau savitṛ-mandalam

śaradrāktaṇiśīthenduṃ sahasra-dala-madhyagām

sravatsuddhām-iḍā kumbhe dhyātvā śudhyanti nāḍikāḥ || 116 ||

sūrya-nādyā kṛte kumbhe dhyātvā śudhyanti nāḍikāḥ || 117 ||

candrena pitta-doṣāṇām-itaraśām parena tu

nāśaḥ sarvātmanā bhūyāt tribhir-māsair-na saśayaḥ || 118 ||

griṣma-madhyandinārddhābhaṃ nābhau savitṛ-mandalam

śaradrāktaṇiśīthendunṃ sahasra-dala-madhyāgām

sravatsuddhām-iḍā kumbhe dhyātvā śudhyanti nāḍikāḥ || 117 ||

sūrya-nādyā kṛte kumbhe dhyātvā śudhyanti nāḍikāḥ || 116 ||

candrena pitta-doṣāṇām-itaraśāṃ parena tu

nāśaḥ sarvātmanā bhūyāt tribhir-māsair-na saśayaḥ || 118 ||

Merucalana

Āpta Pramāṇa आप्त प्रमाण

Hathatatvakaumudi (Chapter 9, Verse 1-4)

स्थित्वा सिद्धे स्वस्तिके वा शक्तियुग्मे करद्रयम्‌। संस्थाप्य पृष्ठदण्डं स्वं विचालय प्रधनते समम्‌ ॥ १ ॥

तिर्यङ् मन्यामधः कृत्वा प्रमुख्य स्कन्धयुगमकम्‌। नेत्रे निमील्य वदनममुख प्राक् सुसाधकः ॥ २ ॥

ग्रीवां किणिचत् कण्ठसक्तां जालबन्धव्यवदानताम्‌। कृत्वाड्‌सकृदृक्षभागे चालयेतां भृशं हृदम्‌ ॥ ३ ॥

पञ्चाशद्वारकरम् दक्षे वामभागेऽनु चालयेत्‌। आनाभ्योःपृष्ठकटितुन्दचालो यथा भवेत्‌ ॥ ४ ॥

तथाभिचालयेद् ग्रीवां मेरुचालोड्यमोरितः ॥ ४ ॥

sthitvā siddhe svastike vā sakthiyugme karadvayam | samsthāpya prṣṭhadanḍam svaṃ vidhāya pronnatam samam || 1 ||

tiryañ manyāmadhah kṛtvā pramrjya skandhayugmakam | netre nimilya vadanamāmukhya prāk susādhakah || 2 ||

grīvāṃ kiñcit kaṇṭhasaktāṃ jālabandhavyavadānātām | kṛtvā'sakṛddakṣabhāge calayet tāṃ bhṛśaṃ dṛdham || 3 ||

pañcāśādvārakam dakṣe vāmabhāge'nu cālayet | ānābhyoḥpṛṣṭhakaṭitundacālo yathā bhavet || 4 ||

tathābhicalayed grīvāṃ merucālo'yamīritah || 4 ||

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Merucalana

Āpta Pramā̄na ပ⍄तरमाण

Hathatatvakaumudi

(Chapter 9, Verse 5)

कटिप्रस्थासमीरग्नहकण्थस्थाकफनाशानहकोष्ठवक्षोगते मरुत् कफरोगरहरक् परम् ॅ एि

kaṭprṭhasamirāghnaḥ kanṭhasthākaphānāśānāḥ | koṣṭhavakṣogataṁ marut kapharogaharaḥ param || 5 ||

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.

Merucalana

Āpta Pramā̄na ပ⍄तरमाण

Hathatatvakaumudi

(Chapter 9, Verse 6)

सुषुणा र्जुतां धत्ते कुंडलीक्धोमदासतत्वाँ

suṣuṇā rjutāṁ dhatte kuṇḍalīkṣobhadastatāṁ | nāḍīsaṅghasāthakaraṁ āśramāntāṁ bhajedamum || 6 ||

Translation

Sushumna becomes straight, Kundalini is stimulated and the entire network of the nadis is stirred. One should practice this till one gets tired.

Pranayama for Kundalini

Āpta Pramā̄na ပ⍄तरमाण

Hathatatvakaumudi

(Chapter 10, Verse 3)

विधिवदनिश्मीरणप्रोदर्ग्यर्-वपुषि शिरोवलये विसोचिटेदरत्तहक्

viṣhivadaniśamīraṇapradar-ghair-vapuṣi śirāvalaye viśodhiten'thaḥ | viṣati marudaraṁ mahāpathāsye haṭhaṁ vinā bhujagī mukhaṁ hyāpāsya || 3 ||

Translation

Prolonged practice of Pranayama in the manner prescribed renders the tubular vessels of the body (siras) purified internally which facilitates the forceful entrance of marut into the mouth of the bhujagi (Kundalini).

Suryabhedana

Āpta Pramā̄na ပ⍄तरमाण

Hathatatvakaumudi

(Chapter 10, Verse 6)

बद्ध्वा वज्रासनम् प्रागनुपवनमुपाकृत्य बाह्याभीवाहन्

baddhvā vajrāsanaṁ prāṇānupavana-mupākṛtya bāhyābhīvāhan | mandāmmārtanda-nyāyāṁ tadanu ca kacakhāgrantamākumbhayec ca || 6 ||

rūdhe nādyāṁ yāte pavanamanuśanhešaṁ recayedetadulun | vātadṛṇ bha-lasamṇोna-m-askṛdho suryabhedaṁ vidhīyamaṁ || 6 ||

Translation

First adopt vajrasana, slowly draw the (external) air in through the right nostril and retain it to feel its sensation at the fillet of the hair and tip of the nails. When the prana is held (in this manner) it moves to the nadis and then one should gently exhale. This is said to be removing the disorders caused due to vata; cleanses the forehead (frontal sinus). This suryabhedana should be practiced several times.

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ruddhe nāḍya yātam pavanamanuśanālh recayedetadūlulum

vātaghnaṃ bhalāśamaśodhanamasakṛdao sūryabhedam vidheyam | 16 |

स्थित्वाब्जे समकन्धरोदरतनुः संयम्य यत्नान मुखं

प्राणेनासु सुपूर्य संसिलषित हृकण्ठे कपालावधि |

सव्यगृ धृतं यथा विरिच्य पुनरन्यापूर्य वेगादनु

हृत्य प्रावधि केवलं पुनरपि त्यक्त्वा पुनः पूरयेत् ।। १२ ।।

इत्यं शस्त्वदुपाचरेदिति यथा भस्त्रेव सञ्चालयेद

देहस्थं पवनं तथैव मतिना सञ्चालयेद् बुद्धिमान्‌।

श्रानितः स्याद् तु यदा तदा निजतनौ सूर्येण समरेतयत्

पूर्ण स्वोदरमाकल्य मरुतं मन्दं तथा पूरयेत् ।। १३ ।।

sthitvābje samakandharodaratanuḥ samyamya yatnān mukhaṃ

ghrāṇenāsu supūrya saṃśliṣhati hṛkaṇṭhe kapālāvadhi |

samyag dhṛtaṃ yayā viricya punaranyāpūrya vegādnu

hṛtya prāvadhi kevalaṃ punarapi tyaktvā punaḥ pūrayet | 12 |

itthaṃ śaśvadupācārediti yathā bhastreva sañcālayed

dehasthaṃ pavanaṃ tathaiva matinā sañcālayed buddhimān |

śrānitaḥ syād tu yadā tadā nijatanau sūryeṇa samracayet

pūrṇaṃ svodaramākalayya marutā mandaṃ tathā pūrayet | 13 |

Bhastrika Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Hathatvakaumudi

(Chapter 10, Verse 12-13)

Translation

Adopt padmasana and keep the

shoulders, abdomen and the trunk erect.

Carefully keep the mouth closed. Rapidly

inhale through the nostrils making a

friction from the heart (chest), throat and

upto the forehead and hold to the

capacity.

Again rapidly inhale with the same

nostril through which exhaled, upto the

chest with force and again exhale and

inhale repeatedly.

In this manner, a wise should practise it

continuously, moving the bodily air like a

bellows with full attention. When tired,

the wise should exhale through right

nostril and then slowly fill up the whole

cavity with air fully.

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śrīparamahamsa

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Purification of the nadis by visualization of a luminous solar disc

Āpta Pramā̄na Āpta प्रमाण Hathatatvakaumudi (Chapter 10, Verse 31)

निदाघमध्यनदिनसूर्यतुल्यं नाभो रवेदं मण्डलमाविभाव्य । मार्तण्डनाड्या विहिते सूरकुम्भे नाड्यो विशुध्यन्ति सुसाधकस्य ॥ ३१ ॥

nidāghamadhyandināsūryatulyam nābhau raver maṇḍalamāvibhāvya || mārtanḍanāḍyā vihite surkumbhe nādyo viśuhyanti susādhakasya || 31 ||

Translation

Purification of the nadis by visualizing the oozing nectar in the autumn night moon

Āpta Pramā̄na Āpta प्रमाण Hathatatvakaumudi (Chapter 10, Verse 32)

सुष्ठामिकां कुम्भे ध्यात्वा शुध्यन्ति नाडिका: ॥ ३२ ॥

śaradrākā niśīthendusahasradalamadhyagaṁ sravat | sudhāmikāṁ kumbhe dhyātvā śuhyanti nāḍikāḥ 32 ||

Translation

Elimination of disorders caused by pitta and vata

Āpta Pramā̄na Āpta प्रमाण Hathatatvakaumudi (Chapter 10, Verse 33)

पित्तदोषदलनं शशिना स्वाद् भास्करेण कफवातमलान्तः । मासकैस्त्रिभिरहोऽभ्यासनेन नाडीशुद्धिरमला समुदेति ॥ ३३ ॥

pittadoṣadalanam śaśinā syād bhāskareṇa kaphavātamalāntah | māsakaistribhiraho'bhyāsanena nāḍīśuddhiramalā samudeti || 33 ||

Translation

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Bhutasuddhi Kumbhaka

Āpta Pramāṇa āpta pramāṃ

(Chapter 10, Verse 34)

ruddhvā ghonāyugaṃ kuryād yugapadyādi ṣaṭkramaṭ

bhūtāsuddhiritit proktā ādināthena ṣambhuna || 34 ||

One plugs the nostrils and practises (Kumbhaka) simultaneously in the six cakras in sequence. This is called Bhutasuddhi Kumbhaka by Adinatha Sambhu.

Srnkhala Kumbhaka

Āpta Pramāṇa āpta pramāṃ

(Chapter 10, Verse 35)

ṣāṣvatpūrakūmbhakau suvibhriyāt saṃpūrayet kumbhakaṃ

ṣrāntaṃ pūrakataṃ ṣramaṃ parigatataṃ kumbhaṃ vidadhyāt budhaiṃ |

pūraṃ pūrakamācaretadathā kumbhaṃ caret kumbhakaṃ

yāvacchaktyanurecakam ca kalayet kumbhaṃ punar saṃṣrayet | 35 |

Have continuous inhalation and retentions. Being tired of retention have inhalation to relieve fatigue. Then again the wise retains. Inhalation is done fully, so also retention to the capacity, followed by exhalation, Thereafter again have inhalation.

Asvangasrnkhala

Āpta Pramāṇa āpta pramāṃ

(Chapter 10, Verse 36)

recaṃ punar kumbhakamācarej jṇo gurūpadṅṭena yathā rahogatab |

svarecakam recakamṅgakuryādṣvanganāṃni kilā ṣrnkhāloditā || 36 ||

Retain after exhalation to the capacity as guided by the learned Guru while remaining in solitude. Exhalation is done with full capacity. This indeed is Asvangasrnkhala.

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Srnkhala

Āpta Pramāṇa आप्त प्रमाण

Hathatatvakaumudi

(Chapter 10, Verse 37)

śaktirbodhopupaitisuddhimayate vāyustathā nāḍikāḥ śuddhiṃ yāti kṛsatvamāśu tanute reçaṃ vidhatte śubham |

pūram pūrakāçaredatha tathā kumbhaṃ caret Kumbhakaṃ yāvacchaktyanurecakam ca kalayet kumbhakaṃ punar samśrayet || 37 ||

sakti (kundali) is aroused, prana and nadis become purifled and the body gets slim. One exhales adequately and surely prolongs inhalation which is highly desirable. This is srnkhala told by me. This brings success to one on earth and one is equally eulogized by demons and gods.

Kumbhantara Srnkhala

Āpta Pramāṇa आप्त प्रमाण

Hathatatvakaumudi

(Chapter 10, Verse 38)

kumbhake tvitarakumbhasaṅgamāt kumbhakāntarasusṛṅkhaloditā |

sādhakāsya śubhacitraphalāptistīṇhārdharśitapathena jāyate || 38 ||

A Kumbhaka followed by another Kumbhaka is Kumbhantara Srnkhala, which brings auspicious and amazing results to the sadhaka if practised as per the guidance of a Guru.

Jivacala Kumbhaka

Āpta Pramāṇa आप्त प्रमाण

Hathatatvakaumudi

(Chapter 10, Verse 39)

hāthena vai kumbhitamarutasya cet prāṇasya sañcālanamaṅgamanasāt |

adhastathordhvaṃ yaminaḥ sa kumbho nāmā śivoktaḥ kila jīvacālakaḥ || 39 ||

One forcefully moves the retained prana through all the limbs of the body in upward and downward directions along with mind. This is Jivacala Kumbhaka propaged by Siva himself.

229

Ekameru

Āpta Pramāṇa ပत प्रमाṇ

Hathatatvakaumudi

(Chapter 10, Verse 44-45)

bāhyābhyanतaraviṣaye saṁcārajñānato vā mandam |

mātrāsaṁkhyayā şvāsapramitisamayāvadhāraṇaṭē || 44 ||

manugaṇaṇairvā kramaşah pravardhate yat vai kumbhaḥ |

áyamekameruktaśca Yogarahasyam mahēṇa || 45 ||

bāhyābhyantraraviṣaye sañcārajñānato vā mandam |

mātrāsaṅkhyayā śvāsapramitisamayāvadhāraṇataḥ || 44 ||

manugaṇanairvā kramaśaḥ pravardhate yat vai kumbhaḥ |

āyamekameruktaśca Yogarahasyam mahēśaḥ || 45 ||

Translation

When Kumbhaka increases slowly with the knowledge of Internal and external movement of prana or determining the number of matras or time of respiration, kumbhaka is increased gradually by 14 matras. This is known as Ekameru according to Mahesa, which is a secret In Yoga.

Tri-meru

Āpta Pramāṇa ပत प्रमाṇ

Hathatatvakaumudi

(Chapter 10, Verse 46)

pūrakēnāpi vṛddhena dvīmerumeruhaṇāt |

rēcakēnāpi vṛddhena trimēruḥ siddhidāyakaḥ || 46 ||

pūrakenāpi vṛddhena dvīmerumeruhaṇāt |

rēcakēnāpi vṛddhena trimeruḥ siddhidāyakaḥ || 46 ||

Translation

With the increase of Puraka, it becomes Dvimeru. Similarly, with the Increase of Recaka it Is Tri-meru. When Meru is practised progressively In this manner, it leads to success.

Ghatibandha Kumbhaka

Āpta Pramāṇa ပत प्रमाṇ

Hathatatvakaumudi

(Chapter 10, Verse 47)

tāmrapātraghaṭikoṁmitakālaḥ tīrthadarśitapathēna kumbhakam ||

mērukumbhakaśubhasādhaka eṣo bandha evam ghaṭikapādapūrvāḥ || 47 ||

tāmrapāatraghaṭikonnitakālam tīrthadarśitapathēna kumbhakam ||

meruKumbhakaśubhasādhaka eṣo bandha evam ghaṭikāpadapūrvāḥ || 47 ||

Translation

As directed by the Guru, one practises Kumbhaka by measuring the time of a hourglass made up of copper. This is called Ghatibandha Kumbhaka, which is used by the practitioner of Meru Kumbhaka.

230

Khecari

Āpta Pramāṇa Āpta Pramāṇa Hathatatvakaumudi (Chapter 12, Verse 11)

निर्वछ्षिवताँ याति भूतेन्द्रियजयान्विताग्णिमादीगुण्यर्क्तो जरया रहितो भवेत || त्रिवर्षाईहष निर्वर्षि याति भूतेन्द्रियजयायान्विताग् || अनिमादीगुण्यर्युक्तो जरया रहितो भवेत || इति | ११ ||

After three years,one attains Siva-hood; having controled all the senses, like anima, etc., one overcomes symptoms of old age. It is the means leading to Khecari, as narrated by Paramesvara, the Benevolent.

Controlling prana

Āpta Pramāṇa Hathatatvakaumudi (Chapter 12, Verse 13-15)

किञ्च प्राणजयोपायः तव वक्ष्यामि सुव्रते | बह्यात प्राणं समारोप्य पूरयित्वोदरे स्थितम् || १३ || नाभिमध्ये च नासाग्रे पादाङ्गुष्ठे च यत्नतः: धारयन् मनसा प्राणं सन्ध्याकालेपु वा सदा || १४ || सर्वरोगविनिर्मुक्तो जीवेदीयोगी गतक्लमः | नासाग्रधारणं गार्गि वायोर्विजयकारणम् || १५ ||

O Suvrate! Moreover, I will narrate the technique of controlling prana. Draw the external air in and fill the cavity and hold it at the navel, tip of the nose and big toes with care.

One should hold the prana with attention in the morning and evening or all of the time. O Gargi! By holding (of prana) at the tip of the nose, one can control prana.

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Six months Practice to remove diseases

Āpta Pramāṇa ပ्रमाण Hathatatvakaumudi(Chapter 12, Verse 21)

साधभिमासैरन्तरोगैरषेसैइह पापापेतो मुख्यते साधकेन्ड्रहक् अण्टादेकादविसराँ मृत्युद्द्तिँ जित्वा भूमौ दीर्घकालं स जीवेतक् १ १क्

Translation

Three Years of practice to know past and future

Āpta Pramāṇa ပ्रमाण Hathatatvakaumudi(Chapter 12, Verse 22)

वर्षतरयाभ्यासवाशादीतीतम्-अनागातं वेट्च्यलीनीलकेशहक् विर्ण न देहे करमते तदीये डस्टेएपि घोरायरपल् पन्नागेन्द्रहक् २ २क्

Translation

Even kalakuta (the deadliest of the poisons) would have any effect on him

Āpta Pramāṇa ပ्रमाण Hathatatvakaumudi(Chapter 12, Verse 23)

न कृत्रिमैह स्थावरजंगमिर्वरविवेह किमन्यन्यरपि कालकूटैहक् गुणाण्टकालवाशादपेत्य महीतले क्रीडति भाईरवो वाक् ॣ ॣक्

Translation

Overcoming the severe death in this Universe

Āpta Pramāṇa ပ्रमाण Hathatatvakaumudi(Chapter 12, Verse 24)

यामुन्धाद्वर्ण्टरविरवगताहार्णीरी सीलीहारा नभोम्ब्ड्रोहुरकरुविधोह संस्वबन्ती वहन्ती तस्य वज्राख्याब्याम्ह्याः खगमुदरदरीमध्यगं यो विद्ध्यातंल् तस्यूँ ब्रह्माणऽभांटे प्रलयमपयने स्यादूँ घने मृत्युक्रत्योह १ः इति २ २क्

Translation

varṣāṭrayābhyāsavaśādvittaṃ-anāgataṃ vettyalīnilakeśaḥ | viṣaṃ na dehe kramate tadiye daṣṭe'pi ghorairapi pannagendraḥ || 22 ||

Utkarsa Pranayama

Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch.35.15

शीतांशुमार्गेण शनैः समीरम्-आपूरयेत् सोदरमादरेण । विकारमालाभिरपेततन्द्रः: कालाग्निमूलापितचित्तवृत्ति: ॥ १५ ॥

śītāṃśumārgēṇa śanaiḥ samīram-āpūrayēt sodaramādarēṇa | vikāramālābhīrapētatandrah: kālāgnimūlāpitacittavṛttiḥ || 15 ||

Utkarsa Pranayama Description

Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch.35.16

सोदर्म उदरवर्त्तिमिति भावः । आपूरयेत् कुम्भयेत् आदरेण अनुद्विग्नेन । विकारा इन्द्रियाणि । तेषां माला: शब्दस्पर्शरूपगन्धरस्तन्मात्रास्तासु । अपेततन्द्र: सावधानस् त्यक्तस्मृतिः- कालाग्निमूले भुवोऽन्तरे आरोपितचित्तवृत्ति: ॥ १६ ॥

sodarm udaravarttimitī bhāvāḥ | āpūrayēt kumbhayēt | ādarēṇa anudvignēna | vikārā indrīyāṇi | tēṣāṃ mālāḥ śabdasparśarūpagandharastanmātrāstāsu | apētatandraḥ sāvadhanās tyaktasprhāḥ | kālāgnimūlē bhruvō'rantare ārōpitacittavṛttiḥ || 16 ||

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Utkarsa Pranayama Benefits Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch.35.17 उत्कर्षाभ्यामुक्तमप्राणायामुक्त्वा तदन्ते । evamabhyasastastasya tato vāyujayo bhavet् ।। १७ ।। Translation After narrating the superior Pranayama, called Utkarsa, at the end, a diligent practitioner attains success in controlling prana.

Why should Practice Pranayama Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch.35.24 तावदीदधीत बुधः प्राणायामं समाहितो विधिवत् । yāvat sambhavati bhuvi prāṇāyāmasya siddhiṃ bhūrguṇaḥ śreṣṭhaḥ ।। २४ ।। Translation A wise should undertake prescribed techniques of Pranayama with full concentration, till one attains success in Pranayama leading to profound stability.

Hearing Anahatdvani Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch.35.31 सिद्धापानव्रजन्तीनां भित्वोध्वं सऽयन्तोडग्रिना । munestadā prāṇayujā hṛdyāste'nāhatdhavanīḥ ।। ३१ ।। Translation When control of apana moves the agni along with prana piercing through ajagranti, then the muni being attached to prana, hears the Anahatadvani in the heart.

Balancing your Nostrils through Pranayama Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch35.41-42 यस्मिन् पुţe मरुद्वाति तेन वायुं विरेचयेत् । पुटेन वायुयून्येन पूरयेदथ कुम्भकं ।। ४१ ।। रेचयेदन्वया नाक्या कुर्यादन्र्य पुनः पुनः । ब्रह्मोक्ता गतिता चेयं रुद्रयाग्रा निगद्यते ।। ४२ ।। Translation One should exhale through the nostril through which one finds dominance of air flow. One should gently inhale through the nostril through which the air is not dominantly flowing and then retain (Kumbhaka) followed by exhalation through the opposite nostril. Thus, repeat this through alternate nostrils again and again. This is propagated by bhrama. The one narrated by Rudra is being narrated.

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Benefits of this technique

Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch40.3

आरम्भकोक्तं सकलं भवेत्मनोमलाधातुमलः प्रयान्ति | पुमर्थता लाघवमंगके भवेत् सत्स्थितिः प्राणजयेडग्निदीपनम् ॥ ३ ॥

Ārambhakoktaṁ sakalaṁ bhavetmanomalādhādhatumalāḥ prayānti | pumarthatā lāghavamargake bhavet satvasthitiḥ prānajaye'gṇidīpanam ‖ 3 ‖

Translation

Control over Apanavayu

Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch40.4

कटिप्रदेशे खलु पृष्ठभागेऽपानं हठात्तत् विधारयेत्तः | समानेदेशाभिरोधनात्तं तहैव सन्धार्य जयेत् क्रमेंण ॥ ४॥

kaṭipradeśe khalu prșțhabhāge'pānaṁ haṭhāttatra vidhāraye'taṁ | samānadeśābhinirodhanāttaṁ tatraiva sandhārya jayet krameṇa ‖ 4 ‖

Translation

Continued Technique

Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch40.5

विधाय पूर्व हृन्मूलजालोड्यांनं पुरोक्तं मुनिरसतन्द्रतः | सद्रेचकोर्ध्वंश्चिरप्ररोहात् स्थानप्ररोधा दिति तं जयेज् जः ॥ ५॥

vidhāya pūrva hṛinmūlajalodyāṁnāṁ puroktam munirasatandratāḥ | sadrechakordhvaṁściraprarodhāt sthānaprarodhā diti taṁ jayej jāḥ ‖ 5 ‖

Translation

Benefits of this Technique

Āpta Pramāṇa आप्त प्रमाण Hathatatvakaumudi Ch40.6

अपान एषो विजितो विधत्ते चतिद्वयं धारणतोऽपरकाये | प्रवेशासमर्थ्यमलं करोति पातालयानार्ं क्षतरोहणाद्यम् ॥ ६ ॥

apāna eṣo vijito vidhatte ghatidvayaṁ dhāraṇato'parakāye | praveśāsamarthyamalaṁ karoti pātālayānārṁ kṣatarohaṇādyam ‖ 6 ‖

Translation

237

Control over Samanavayu

آpta Pramāṇa ပ्रमाआण

Hathatatvakaumudi Ch40.7

नासाह्दलतालुचिल्लिसिरसीहास्थ्य्प्राणी योगी जयेदृ

कर्द्रवर्णयोगतो मुहुरमुं वायुं समानं धियातृ || ७||

मूर्षस्तह्पादतलं च यावदसकृतानुयातक्रिया

यातो रेचकपुरकम्भविषयैएहः शीघ्रे विशी योगवितृ ||७||

nāsāhrdgalatālucillisirasihāsthāpya yogi jayed karddharakarṇayogato muhuramum vāyum samānam dhīyāt ||

mūrṣhnaḥ pādatalam ca yāvadasakṛdyānuyātakriyā

yāto recakapurakumbhavābhiṣayāiḥ śı̄ghṛam vaśı̄ Yogavit || 7 ||

Translation

Raising up samana and holding it at nose, heart, throat, palate, eyebrows and head, a Yogi controls it with one pointedness. This technique should be repeated from head to toes through Rechak, Kumbhak and Purak. Thus one soon gains control on it.

Function and Location

آpta Pramāṇa ပ्रमाआण

Hathatatvakaumudi Ch40.8

तथा चोक्तं कुम्भकपाद्धताउ -

समे रसानां नयनं कर्मास्य परिकीर्तितमः |

नाभौ पूर्व समीरे चेद्दहे वयाप्य विधारितहृ || ८||

tathā coktam kumbhakapāddhatau -

samaṃ rasānāṃ nayanaṃ karmāsya parikı̄rtitam |

nābhau pūrva samı̄raṃ ceddehe vyāpya vidhārı̄taḥ || 8||

Translation

Its function is said to be proper distribution of rasa (plasma). The vayu should be filled up at the navel and held in the entire body.

Samana Kumbhaka

آpta Pramāṇa ပ्रमाआण

Hathatatvakaumudi Ch40.9

कुम्भिते ज्वलने ध्यायेतः समानस्य तु कुम्भकह् ||

राधते प्रज्वलन् स्विदेतः रोमकूपेषु योजयेतः || ९||

kumbhite jvalanam dhyāyet samānasya tu kumbhakah |

rādhate prajvalan svidyet romankūpeṣu yojayet || 9||

Translation

When the vayu is held with concentration on fire, It is Samana Kumbhaka. When it catches heat, it becomes intensified and causes perspiration through the pores.

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mudrā

lāīśśhana

Attributes

of

Mudras

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Research has revealed the health benefits gained by practicing mudras include freedom from disease, hunger, thirst, fainting, fatigue, indigestion, skin diseases, constipation and more. Besides this, mudras directly activate the prana and awaken the inner potential energy (Kundalini shakti) in us manifesting the space, state and shaktis of Sadashiva.

Mudras are a crucial component of the Yogic method for Kundalini Awakening. Kundalini is the ultimate inner potential bio-energy

that is available to each one of us. It is the largest untapped natural resource lying with humanity. When Kundalini energy is awakened with the right knowledge, right context, right understanding, right technique, right process, and above all, through the direct deeksha (initiation) by a living Avatar, it can give us anything we want. Kundalini is Kalpataru, the wish fulfilling tree; it gifts us anything we want, and also the ultimate space of not wanting anything. This is the space where Manifesting Sadashivatva happens.

Sadashiva says in the Shiva Samhita IV.14:

तस्मात्सर्वप्रयत्नेन प्रबोधयितमीश्वरं ।

ब्रह्मरन्ध्रमुखे सुप्तां मुद्राभ्यासं समाचरेत् ॥१४॥

tasmātsarvaprayatnena prabodhayitamīśvarim| brahmarandhramukhe suptāṁ mudrābhyāsaṁ samācāret ||14||

Therefore, in order that the Goddess, who is asleep in the mouth of the Brahma randhra (the innermost hollow of Sushumna) be awakened, the mudras should be practiced with the greatest care.

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Introducing three Bandhas and two Mudras

Śāstra Pramāṇa - शास्त्र प्रमाण Yogacudamanyupanisad I.43

महामुद्रा नभोमुद्रा ओड्याणे च जलन्धरम्‌ | मूलभन्धं च यो वेत्ति स योगी मुक्ति-भाजनम्‌ ॥ ४३ ॥

mahāmudrā nabhomudrā odyānam ca jalandharam | mūlabhandham ca yo vetti sa yogī mukti-bhājanam || 43 ||

Technique to acheive Liberation

Śāstra Pramāṇa - शास्त्र प्रमाण Sandilyopanishad (7. 42-3)

वामपादपार्णि योनिस्थाने नियोज्य दक्षिणचरणं वामोरुपरि संस्थाप्य वायुं अपूर्व हृदये चबुकं निधाय योनिमाकुज्च मनोमध्ये यथाशक्ति धारयित्वा स्वात्मानं भावयेत्‌ तेनापरोक्षसिद्धि: योनिमाह- वामेति । स्वात्मानम्‍ब्रह्माहमसीति भावयेत् । सिद्धि: भवति ॥ ४२-३ ॥

vāmapadapārṣi yonisthāne niyojya dakṣiṇacaranam vamorupari samsthāpya vāyum apūrya hrdaye cubukaṁ nidhāya yonimākucya manomadhye yathāśakti dhārayitvā svātmānaṁ bhāvayet |tenāparokṣasiddhiḥ || 42-3 || svātmānam brahmāhamasīti bhāvayet | siddhiḥ bhavati || 42-3 ||

Note: The Brahman referred in Upanishads is Pure Consciousness and Sadashiva is the source of the Pure Consciousness.

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Mudras as a way to Awaken the Kundalini

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita-IV.14

तस्मात्सर्वप्रयत्नेन प्रबोधयितुमीश्वरীম्।

महरन्ध्रमुखे सुप्तां मुद्राभ्यासं समाचरेत् ॥१४॥

tasmātsarvaprayatnena prabodhayitumīśvarīm|

brahmarandhramukhe suptāṁ mudrābhyāsaṁ samācaret | 14|

Translation

Therefore, in order that the Goddess, who is asleep in the mouth of the Brahma-randhra (the innermost hollow of Sushumna) be awakened, the mudras should be practiced with the greatest care.

List of the best 10 Mudras

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita-IV.15

महामुद्रा महाबन्धो महावेधश्च खेचरी ।

जालन्धरो मूलबन्धो विपरीतकृतिस्तथा ॥

उड्डानं चैव वज्रोणी दशमे शक्तिचालनम् ।

इदं हि मुद्रादशकं मुद्राणामुत्तमोत्तमम् ॥१५॥

mahāmudrā mahābandho mahāvedhaśca khecarī |

jālandharo mūlabandho viparītakṛtistathā |

udḍānāṁ caiva vajroṇī daśame śaktikālanam |

idaṁ hi mudrādaśakaṁ mudrāṇāmuttamottamam | 15|

Translation

Out of the many Mudras, the following ten are the best:

(1) Mahamudra, (6) Mulabandha,

(2) Mahabandha, (7) Viparitkarana,

(3) Mahevedha, (8) Uddana,

(4) Khechari, (9) Vajrondi, and

(5) Jalandhar, (10) Shaktichalana.

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Become a siddha through any one of the 10 mudras

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita-IV.58

पतत्सुमुद्रादशकं न भूतं न भाविशयति । एकैकाभ्यासनेः सिद्धिः सिद्धो भवति नान्यथा ॥ ५८ ॥

etattumudrādaśakaṁ na bhūtaṁ na bhāviśayati | ekaikābhyāsane siddhih siddho bhavati nānyathā | 58 |

Translation

These are the ten Mudras whose equal there never was nor ever shall be; through the practice of any one of them, a person becomes a Siddha and obtains success.

The essential Mudras and Bandhas for Yogis

Āpta Pramāṇa - आप्त प्रमाण

Goraksh Paddhati 1.57

महामुद्रां नभोमुद्रां उड्डियानं जालंधरम् । मूलबन्धांश्च यो वेधि स योगी मुक्तिभाजनः ॥ ५७ ॥

mahāmudrāṁ nabhomudrāṁ udḍīyānaṁ jalandharam| mūlabandhāṁśca yo vetti sa yogī muktibhājanah | 57 |

Translation

The Yogin who knows the Mahā-mudrā, Nabho-mudrā, Uḍḍīyāna[-bandha], Jalandhara[-bandha], and Mūla-bandha partakes of liberation. (1.57)

"Mudra practice for Kundalini Awakening"

Āpta Pramāṇa - आप्त प्रमाण

Haṭhapradipika of svātmārāma (Chapter 5, Verse 5)

तस्मात् सर्वप्रयत्नेन प्रबोधयितुम् - इष्टरीम्॥ ब्रह्मद्वारमुखे सुप्तां मुद्राभ्यासन बोधयेत् ॥ ५ ॥

tasmāt sarvaprayatnena prabodhayitum - īśvarīm || brahmadvāramukhe suptāṁ mudrābhyāsena bodhayet || 5 ||

Translation

One should put all the efforts in practicing the mudrās to awaken īśvarī (kuṇḍalī), which lies dormant at the entrance of brahma-dvāra. 5

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Asking Yogi to Keep these Mudras Secret

Āpta Pramāṇa - ပत प्रमाṇ HathaYogaPradipika III.9

Ghopaniyam prayatnena yathā ratnakarandakamKasyachinnaiva vaktavyam kulastrisuratam yathā

Translation

These mudrās should be kept secret by every means, as one keeps one’s box of jewellery, and should, on no account be told to any one, just as husband and wife keep their dealings secret.

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Practice of Mahamudra

तथा सा मरणावस्था जायते द्विपुटितस्थिता ॥ ३९ ॥

अपि भुक्तं विषं चोरं पीयूषमिव जीर्यति ॥ ४० ॥

दोषा: सर्वे क्षयं यान्ति महामुद्रां तु यो' भ्यसेत् ॥ ४१ ॥

कथितेयं महामुद्रा जरामृत्युविनाशिनी ॥

गोपनीया प्रयत्नेन न देया यस्य कस्यचित् ॥ ४२ ॥

pādamūlena vāmena yonim saṃpidya dakṣiṇam ॥

pādam prasāritaṃ kṛtvā karābhyāṃ pūrayenmukham ॥

kaṇṭhe bandhaṃ samāropya pūrayedvāyumūrdhvataḥ ॥ 37 ॥

yathā daṇḍāhataḥ sarpo daṇḍākāraḥ prajāyate ॥

rjvibhūtā tathā śaktiḥ kuṇḍalī sahajā bhavet ॥ 38 ॥

tathā sa maraṇāvastā jāyate dvipuṭitasthitā ॥ 39 ॥

na hi pathyamapathyam vā rasaṃ sarve 'pi nirasāḥ ॥

api bhuktaṃ viṣaṃ ghoraṃ plyūṣamiva jīryate ॥ 40 ॥

kṣayakuṣṭhādivartāṅgavartamājīrṇāpurogamāḥ ॥

doṣāḥ sarve kṣayam yānti mahāmudrāṃ tu yo' bhyaset ॥ 41 ॥

kathiteyaṃ mahāmudrā jaramṛtyuvināśinī ॥

gopañīya prayatnena na deyā yasya kasyacit ॥ 42 ॥

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Translation

This brings about the cessation of the functioning of the two nāḍis. (iḍā and piṅgalā). 39

For such a person, there is nothing like recommended or prohibited food. All that is tasteless becomes tasty. Even deadliest poison is digested like milk. 40

All the ailments like consumption, skin disease, constipation, glandular enlargement, indigestion and many others are cured by the practice of Mahāmudrā. 41

Mahāmudrā removes old age and fear from death. Therefore, it should be carefully guarded and should not be imparted to all and sundry. 42

mahamudra

Mahamudra - Awakening The Vital Air

Sastra Pramana - शास्त्र प्रमाण

Sandilyopanishad (7, 42-2)

वामपादमूलेन योनिं संपोड्य दक्षिणपादं प्रसार्य तं कराभ्यां धृत्वा नासाभ्यां वायुमापूर्य कण्ठबन्धे समारोप्योर्ध्वतो वायुं धारयेत् । तेन सर्वक्लेशहानिः । ततः पीयूषमिव विषं जीर्यते । क्षयगुल्मगुदावर्तजीर्णत्वगादिदोषा नश्यन्ति । एष प्राणजयोपायः सर्वमृत्यूपघातकः ॥ ४२-२ ॥

vāmapādamūlena yonim saṃpidya dakṣiṇapādạṃ prasārya taṃ karābhyāṃ dhṛtvā nāsābhyāṃ vāyumāpūrya kanṭhabandhaṃ samāropyordhvato vāyum dhārayet | tena sarvakleśahāniḥ | tataḥ pīyūṣamiva viṣaṃ jīryate | kṣayagulmagudāvartajīrṇatvagādidōṣā naśyanti | eṣa prāṇajayopāyaḥ sarvamṛtyūpaghātakaḥ || 42-2 ||

Success in Yoga through Mahamudra

Sastra Pramana - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.16-17

अथ महामुद्राकथनम्

महामुद्रां प्रवक्ष्यामि तन्नेऽस्मिन्नम वल्लभे यां प्राप्य सिद्धाः सिद्धिं च कपिलाद्याः पुरागताः ॥ १६ ॥

अपसव्येन संपोड्य पादमूलेन सादरम्‌ गुरुपदेशतो योनिं गुदमेढ्रान्तरालगाम्‌

स्वव्यं प्रसारितं पादं धृत्वा पाणियुगेन वै नवद्वाराणि संयम्य चिबुकं हृदयोपदि ॥

चित्तेन चित्तपथे दत्वा प्राणवेदव्यायुसाधनम्‌

252

Success in Yoga through Mahamudra

On Maha Mudra, Effect and Benefits

Sastra Pramana - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.18

महामुद्राभवेदेशं सर्वतन्त्रेषु गोपिता ।

वामाङ्घ्रि समभ्यस्य दक्षाङ्घ्रिनाभ्यसेत्पुनः

प्राणायामं समं कृत्वा योगी नियतमनसः ।। १७ ।।

atha mahāmudrākathanam |

yām prāpya siddhāḥ siddhim ca kapilādyāḥ purāgatāḥ | 16 |

apasavyena sampīḍya pādamūlena sādarām |

gurupadeśato yonim gudadvārāntarālagām ||

savyam prasāritam pādam dhṛtvā pāṇiyugena vai |

navadvārāṇi samyamya cibukam hṛdayopari ||

cittam cittapathe dattvā pābhvedvāyusādhanam |

mahāmudrābhavedeśā sarvatantreṣu gopitā ||

vāmāṅgena samabhyasyā dakṣāṅgenābhyasetpunah

prāṇāyāmam samam kṛtvā yogī niyatamānasaḥ || 17 ||

Translation

My dearest, I shall now describe to you the Mahamudra,

from whose knowledge the ancient sages Kapila and

others obtained success in Yoga. 16. In accordance with

the instructions of the Guru, press gently the perineum

with the heel of the left foot. Stretching the right foot out,

hold it fast by the two hands. Having closed the nine

gates (of the body), place the chin on the chest. Then

concentrate the vibrations of the mind and inspire air

and retain it by kumbhaka (so long as one can

comfortably keep it). This is the Mahamudra, held secret

in all the Tantras. The steady-minded Yogi, having

practiced it on the left side should then practice it on the

right side; and in all cases must be firm in pranayama -

the regulation of his breath.17

अनेन विधिना योगी मन्दभाग्योऽपि सिध्यति ।

सर्वस्रोतो नाडीना चालनं विन्दुमारणम् ।

जीवनन्तु कथयिष्य पातकानां विनाशनम् ।

सर्वयोगोपशमने जठराग्रिविवर्धनम् ।

वपुषा कान्तिममलां जरामृत्युविनाशनम् ।

वांछितार्थफलं सौख्यमिन्द्रियाणां मरणणम् ।

Translation

In this way, even the most unfortunate Yogi might obtain

success. By this means all the vessels of the body are

roused and stirred into activity; life is increased and its

decay is checked, and all sins destroyed. All diseases are

healed, and the gastric fire is increased. It gives faultless

beauty to the body, and destroys decay and death.

253

On Maha Mudra, Effect and Benefits

पतदुक्तानि सर्वाणि योगारूढस्य योगिनः । भवेद्भ्यासटवस्थये नाल कार्यो विचारणा ।।१८।।

anena vidhina yogi mandabhagyopi siddhyati | sarvasameva nadinam calanam bindumarjanam || jivanantu kasayasya patakanam vinasanam | savarogopasamanam jatharagnyvivardhanam || vapusa kantiimamalarn jaramrtyuvinasanam | vamchitarthaphalam saukhyamindriyaranamca maranam || etaduktani sarvani yogarudhasya Yoginah | bhvedabhyasatavadvasyaam natra karya vicarana || 18 ||

Yogi Crosses the Ocean of World/ life through Maha Mudra

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.19

गोपनीय प्रयत्नेन मुद्रेयंसुरपुजिते । यां तु प्राप्य भवाम्भोधे: पारं गच्छन्ति योगिनः ।।१९।।

gopaniya prayatnena mudreyamsurapujite | yam tu prapya bhavambhodheh param gacchanti Yoginah | 19 ||

Maha Mudra - granter of all Desires to Practitioner, should be kept Secret

Sastra Pramana - शास्त्र प्रमाण Shiva Samhita(BA)-IV.20

मुद्रा कामदुधा ह्येषा साधकानां मयोदिता । गुप्ताचारण कर्तव्यो न देयो यस्य कस्यचित् ।।२०।।

mudra kamadudha hyesa sadhakanam mayodita | guptacarena kartavyo na deya yasya kasyacit | 20 ||

254

Description of Maha Mudra

Äpta Pramāna - आप्त प्रमाण

Hatha Yoga Pradipika III.10

अथ महामुद्रै

Pādamūlena vāmena yonim sampīdyā dakshināmū

Prasaritam padam kṛtvā karābhyām dhārayeddrdham

Atha mahāmudrā

Pādamūlena vāmena yonim sampīdaya dakshināmū

Prasaritam padam kṛtvā karābhyām dhārayeddrdham

Translation

Pressing the Yoni (perineum) with the heel of the left foot, and stretching forth the right foot, its toe should be grasped by the thumb and first finger.

Description of Maha Mudra and Kundalini Awakening

Äpta Pramāna - आप्त प्रमाण

Hatha Yoga Pradipika III.11

कन्थे बन्धम् समारोप्य धारयेदवायुमुर्ध्वतह्

यथा दंडहतह् सर्पो दंडाकारह् प्रजायते

र्ज्वीभूता तथा शक्तौहु कुंडली सहसा भवेत्

तदा सा मरणावस्था जायते द्विपुताश्रया

Kanthe bandham samaropya dhārayedvāyumūrdhvatah

Yathā dandahatah sarpo dandākārāh prajāyate

Rjvīhūtā tathā şaktāh kundalī sahasā bhavet

Tadā sā maranāvasthā jāyate dviputāşrayā

Translation

By stopping the throat (by Jālandhara Bandha) the air is drawn in from the outside and carried down. Just as a snake struck with a stick becomes straight like a stick, in the same way, şakti (susumnā) becomes straight at once. Then the Kundalini, becoming as it were dead, and, leaving both the Idā and the Pingalā, enters the susumnā (the middle passage).

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Technique of Maha-Bandha

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.21

अथ महाबन्धकथनम् ।

ततः प्रसारितः पादो विन्यास्य तमुरुप्रि ।

गुदयोनिं समाकुंच्य कृत्वा चापानमुखागम् ।

योजयित्वा समानेन कृत्वा प्राणमचोन्मुखम् ।।

बन्धयेदुर्ध्वगत्यर्थं प्राणापानेन यः सुधोः ।

कथितोऽयं महाबन्धः सिद्धिमार्गप्रदायकः ।

नाडीजालाद्रसव्यूहो मर्धानं याति योगिनः ।।

उभाभ्यां साधयेत्पाद्र्रयामेकै सुप्रयनत: ।। २१ ।।

atha mahābandhakathanam |

tataḥ prasāritaḥ pādo vinyāsya tamurūpri |

gudayonim samākuñcya kṛtvā cāpanamukhägam |

yojayitvā samanena kṛtvā prāṇamadhomukham ||

bandhayedūrdhvagatyarthaṁ prāṇāpanena yaḥ sudhoḥ |

kathito’yaṁ mahābandhaḥ siddhimārgapradāyakaḥ |

nāḍījālādrasavyūho mūrdhānaṁ yāti Yoginaḥ ||

ubhābhyāṁ sādhayetpadbhayāmekai suprayatnataḥ || 21 ||

Translation

Then (after Mahamudra), having extended the (right) foot, place it on the (left) thigh; contract the perineum, and draw the apana vayu upwards and join it with the samana vayu; bend the prana vayu downwards, and then let the wise Yogi bind them in trinity in the navel (i.e. the prana and the apana should be joined with the Samana in the navel). I have told you now the Mahabandha, which shows the way to emancipation. By this, all the fluids in the vessels of the body of the Yogi are propelled towards the head. This should be practised with great care, alternately with both feet. 21

255

Technique of Maha-Bandha

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.22

भवेदभ्यासतो वायु: सुपुत्रा मध्यसङ्कृतः ।

अनेन वपुषः पुष्टिरृद्धिबलन्योडसृपजरे ॥

संपूर्णहृदयो योगी भवत्येतानि योगिनः ।

बन्धेनानेन योगीन्द्रः साधयेत्सर्वमीप्सितम् ॥ २२ ॥

bhavedabhyāsato vāyuh suṣumnāṁ madhyasaṅgataḥ |

anena vapuṣaḥ puṣṭirīddhadhabandho'sthipamjare ||

sampūrṇahrdayo yogī bhavatnyetāni Yoginaḥ |

bandhenānena yogīndraḥ sādhayetsarvamīpsitam || 22 ||

Translation

Through this practice, the wind

enters the middle channel of the

Sushumna, the body is invigorated

by it, the bones are firmly knitted,

the heart of the Yogi becomes full (of

cheerfulness). By this Bandha, the

great Yogi accomplishes all this

desires, 22

258

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Effects of Maha-Vedha

Sastra Pramana - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.25-26

यः करोति सदाभ्यासं महावेधं सुगोपितम् ।

वायुसिद्धिर्भवेत्सस्य जरामरणनाशिनी ।। २५ ।।

चक्रमध्ये स्थिता देवाः कम्पन्ति वायुताडनात् ।

कुण्डल्यपि महामाया कैलासे सा विलीयते ।। २६ ।।

yah karoti sadabhyasam mahavedham sugopitam |

vayusiddhirbhavettasya jaramarananashini || 25 ||

cakramadhye sthita devah kampanti vayutadanat |

kundalyapi mahamayā kailase sā vilīyate || 26 ||

Translation

"He who practises this Mahavedha with great secrecy, obtains vayu-siddhi (success over the wind). It destroys decay and death. 25.The Gods residing in the chakras tremble owing to the gentle influx and eflux of air in pranayama; the great Goddess, Kunali Maha Maya, is also absorbed in the Mount Kailasa. 26"

Mahamudra and Mahabandha become fruitless without Mahavedha

Sastra Pramana - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.27

महामुद्रामहाबन्धौ निष्फलौ वेधवर्जिती ।

तस्माद्योगी प्रयत्नेन करोति त्रितयं क्रमात् ।। २७ ।।

mahamudramahabandhau nishphalau vedhavarjitau |

tasmadyogi prayatnena karoti tritayam kramat || 27 ||

Translation

"The Mahamudra and Mahabandha become fruitless if they are not followed by Maha-vedha; therefore, the Yogi should practise all these three successively with great care.27"

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Technique of Viparita Karani

Sastra Pramana - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.45

अथ विपरीतकरणी मुद्रा

भूतले स्वशिरोदत्वा खे नयेच्चरणद्वयम् ।

विपरीतकृतिस्थैश्च सर्वतन्त्रेषु गोपिता ॥ ४५ ॥

atha viparītakaranī mudrā

bhūtale svasírodattvā khe nayeccaraṇadvayam |

viparītakṛtisṭhaĭca sarvatantreṣu gopitā || 45 ||

Translation

Putting the head on the ground, let him stretch out his legs upwards, moving them round and round. This is viparit-karana, kept secret in all the Tantras.

Benefits of Viparita Karani: Conquer Death, Drink Nectar, Becomes an adept

Sastra Pramana - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.46-47

एतच्चः कुरुत नित्यमभ्यासं याममात्रतः ।

मृत्यं जयति स योगी प्रलये नापि सीदति ॥ ४६ ॥

स सेव्यः सर्वलोकानां बन्यमेनं करोति यः ।

कुर्यते मृत्युपानं यः सिद्धानां समतामियात्॥ ४७ ॥

etadyah kurute nityamabhyāsaṃ yāmamātrataḥ |

mrtyuṃ jayati sa yogī pralaye nāpi sīdati || 46 ||

sa sevyah sarvalokānāṃ bandhamenam karoti yaḥ |

kuryate'mrtapanam yaḥ siddhānāṃ samatāmiyāt|| 47 ||

Translation

The Yogi who practises it daily for three hours, conquers death, and is not destroyed even in the Pralaya. 46.He who drinks nectar becomes equal to Siddhas; he who practises this Bandha becomes an adept among all creatures. 47.

Viparita Karani Removes Diseases

Āpta Pramana - आप्त प्रमाण

Haṭhapradīpikā of Svātmārāma V.110

अधो नाभि- अधस्तालुर-ऊर्ध्वं भानुर-अधः शशी ।

कर I विपरीतवेश्यते सर्वव्याधि-विनाशिनी ॥

Ordhavnabhir-adhasatālur-Oordhvam bhānur-adhaḥ śaśī |

karī viparītākhyā sarvavyādhi-vināśinī ||110||

Translation

The practice, which puts the navel up and palate down, the sun up and moon down, is known as viparita-karani. It removes all diseases.

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San-Mukhi Mudra

Śāstra Pramāṇa -

शास्त्र प्रमाण

Yoga-Cudamany-Upanishad (114-115)

एवं समाधिः केन सिद्ध्यतीत्याह- सम्बद्ध्वेति । योगी सम्यक्

सिद्धासन बद्ध्वा मध्ये मेढ्रं तदोर्ध्वमङ्गह्रियुगलं च

बदूण्यवेत्थे: । षण्मुखीमुद्रया वक्त्रेण वायुमपूर्वकं

बन्धत्रयपूर्वकं मूर्ध्नि सहसारे तुर्ते तुर्त्यातीते वा मनो धारयेत् ।

एवं धारणा योगीश्वरो विशेषतत्त्वसमतां

अवशिष्टतत्त्वुर्यातीतभाव यातीयर्थः: ॥ ११४ ॥

षण्मुखीमुद्राभ्याससिद्धिः नादाभिव्यक्तिरित्याह- गगनमिति ।

हृदयावाच्छिन्नव्याकृतगगनम् ॥ ११५ ॥

evam samādhīḥ kena sidhyatītyāha- sambaddhvēti | yogī samyak

siddhāsanam baddhvā madhye mēḍhraṃ tadardhvamaṅghriyugalāṃ ca

baddhvetyarthāḥ | ṣaṇmukīhīmudrayā vaktreṇa vāyumāpūrya

bandhatrayāpūrvakaṃ mūrdhni sahasrāre turye turyātīte vā mano dhārayet |

evam dhāraṇā yogīśvaro viśeṣatattvasamatāṃ

avaśiṣṭatattvuryātītabhāva yātīyarthāḥ || 114 ||

ṣaṇmukīhīmudrābhyāsasiddhiḥ nādābhivyaktirityāha- gaganamiti |

hrdayāvācchinnavyākṛtagaganam || 115 ||

Having assumed the (Siddhasana) posture with his genitals between the pair of heels,

regulating the orifices of the ears, eyes and nostrils with his fingers, filling the vital air

through his mouth and holding it in the chest, along with the Apana lead thither by

frequent effort (and with the three kinds of Bandhas), one should fix the mind by

Dharana in the (Turya,Turyatita or Sahasrara of the) crest. By so doing the Yogin with his

mind intent on that (Supreme Tattva) attains equality with that Supreme Tattva (the

Turyatita). When the vital air has reached the

(Avyakrta) ether (of the heart), a great sound

is produced, as of bells and other musical

instruments. That is known as the

accomplishment of the Nada.

San-Mukhi Mudra

Śāstra Pramāṇa -

शास्त्र प्रमाण

Tri-shikhi-brahmanopanishad 116

बग्रण् कराभ्यां श्रोत्रादिकरणानि यथातथम् ।

युञ्जानस्य यथोक्तेन वर्त्मना स्ववशं मनः ॥ ११६ ॥

badhnan karābhyāṃ śrotrādikaraṇāni yathātatham |

yuñjānāsya yathoktena vartmanā svavaśaṃ manaḥ || 116 ||

Having bound the ears and the other organs with his hands,

according to the circumstances of the case, by him who brings his

mind under his own control by adopting the prescribed methods,

the Prana will, in virtue of the control over the mind become firmly

established under his control by all means.

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Sanmukhīmudrā

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(BA)-V.22-26

ānandāvirbhavo yāvat tāvanmūrdhani dhārayet |

prōnaḥ prayōtyanenaiva brahmarandhraṃ mahāmune || 35 ||

śaṅkhadhvaninlībhaścōdau madhye meghadhvaniryathā || 36

||śiromadhyagate vōyau giriprāsravaṇaṃ yathā |

paścāt prito mahāprājñaḥ sākṣādātmonmukho bhavet || 37 ||

punastajjñānipaṭṭiryogāt samśāranihnutīḥ |

dakṣiṇottaragulphena śivinim piḍayet sthirām || 38 ||

Translation

Thereafter, O great wise one! The Atman, mightily pleased, will actually appear in front of thee. Then there will be the ripeness of the knowledge of the Atman from Yoga and the disowning (by the Yogīṇ) of worldly existence.

अङ्गुष्ठाभ्यांमुखे श्रोत्रे तर्जनीभ्यां द्विलोचने ।

नासारन्ध्रे च मध्याभ्यामनामिकाभ्यां मुखं हृदम् ।

निरुद्ध्य मारुतं योगी यदैव कुरुते भ्रूशाम् ।

तदा लक्षणमात्मानं ज्योतिरूपे स पश्यति ॥ २२ ॥

तत्तेजो हृश्यते येन क्षणमात्रं निराकुलम् ।

सर्वपापविनिर्मुक्तः स याति परमां गतिम् ॥ २३ ॥

निरन्तरकृताभ्यासाद्योगी विगतकल्मषः ।

सर्वदेहादि विस्रुत्य तदभिन्नः स्वयं गतः ॥ २४ ॥

यः करोति सदाभ्यासे गुप्ताचारेण मानवः ।

स वै ब्रह्मविद्लीनः स्यात्तापकार्मरतो यदि ॥ २५ ॥

Translation

Let him close the ears with his thumbs, the eyes with index fingers, the nostrils with the middle fingers, and with the remaining four fingers let him press together the upper and lower lips. The Yogī, by having thus firmly confined the air, sees his soul in the shape of light. 22

When one sees, without obstruction, this light for even a moment, becoming free from sin, he reaches the highest end. 23

The Yogī, free from sin, and practicing this continually, forgets his physical, subtle and causal bodies, and becomes one with that soul. 24

267

गोपनीयः प्रयत्नेन सदा प्रत्ययकारकः ।

निर्वाणदायको लोके योगोऽयं मम वल्लभः ।।

नादः संजयते तस्य क्रमेणाभ्यासतस् व ऐ ।। २६ ।।

"amguṣṭhabhyāmubhe śrotre tarjanībhyāṃ dvilocane |

nāsārandhre ca madhyābhyāmānāmbhyāṃ mukham dṛdham ||

nirudhya marutam yadā yadaiva kurute bhrśam |

tadā lakṣaṇamātmanāṃ jyotirūpaṃ sa paśyati || 22 ||

tattejo drśyate yena kṣaṇamātrāṃ nirākulam |

sarvapāpavinirmukttah sa yāti paramāṃ gatim ||23 ||

nirantaraktābhyāsādyogi vigatakalamaṣaḥ |

sarvadehādi viśrtya tadabhinnaḥ svayaṃ gataḥ || 24 ||

yaḥ karoti sadābhyāsaṃ guptācareṇa mānavaḥ |

sa vai brahmavilīnaḥ syāt pāpakarmarato yadi || 25 ||

gopanīyaḥ prayatnena sadyah pratyayakārakaḥ |

nirvāṇadāyako loke yogoyāṃ mama vallibhaḥ ||

nādaḥ samjayate tasya krameṇābhyāsataśca vai ||26 ||

Translation

He who practices this in secrecy, is absorbed

In the Brahman*, though he had been

engaged in sinful works. 25

This should be kept secret; it at once

produces conviction; it gives nirvana to

mankind. This is my most beloved Yoga. From

practicing this gradually, the Yogi begins to

hear the mystic sounds (nadas). 26

Note: The Brahman referred in Upanishads is

Pure Consciousness and Sadashiva is the

source of the Pure Consciousness.

268

Sambhavi-Mudra

Śāstra Pramāṇa - शास्त्र प्रमाण

Mandala-brahmanopanishad (3, 5)

लक्ष्येडन्तर्ब्याह्यायां दृष्टौ निमेषोन्मेषवर्जितायां च इयं शांभावी मुद्रा भवति । सर्वतन्त्रेषु गोप्या महाविद्या भवति । तज्ज्ञानिनः संसारनिवृत्तिः । तत्पूजनं मोक्षफलदम् ॥ ५ ॥

lakṣye'narbhyāyāṃ drṣṭau nimeṣonmeṣavarjitāyāṃ ca iyaṃ śāmbhavī mudrā bhavati । sarvatantreṣu gopyā mahāvidyā bhavati । tajjñānena samsāranivṛttiḥ । tatpūjanam mokṣaphaladam ॥ 5 ॥

Translation

With internal introspection and with the eyes opening out, but devoid of the acts of opening and closing of the eyelids, this Shambhavi-mudra is assumed. This Maha-vidya (Great lore) is, of all the Tantras, what is worthy of being kept a profound secret. With the knowledge (proficiency) of this is attained freedom from the state of worldly existence, (By the Yogin becoming a votary of this) its worship bestows the fruit of liberation.

Śāstra Pramāṇa - शास्त्र प्रमाण

Haṭhapradīpikā of Svātmārāma VII.36

अन्तर्लक्ष्यं बहिर्-हृष्टिर्-निमेषोन्मेष-वर्जिता ।

एषा सा शांभवी-मुद्रा सर्वतन्त्रेषु गोपिता ॥३६॥

antarlakṣyaṃ bahir-dṛṣṭir-nimeṣonmeṣa-varjitā | eṣā sā śāmbhavī-mudrā sarvatantreṣu gopitā ||36||

Fixing the mind on an internal object while keeping the eyes open without blinking, is known as śāmbhavī mudrā, which is a secret preserved in all the tantras. 36.

269

Sambhavi-Mudra

Śāstra Pramāṇa - शास्त्र प्रमाण

Haṭhatatvakaumudī (XLIX, 27)

अन्तर्लक्ष्यविलीनचित्तपवनो योगी यदा वर्तते

हृद्य निश्चलतारया बहिरधः पश्यन्नपश्यन्नपि

मुद्रेयं खलु शाम्भवी भवति सा युष्मत्प्रसादात् गुरोः

शून्यासून्याविवर्जितं सुरति यत्तत्वं पदं शाम्भवम्

antarlakṣyavilīnacittapavano yogī yadā vartate

drṣṭyā niścalatārayā bahiradhaḥ paśyannāpaśyannapi

mudreyam khalu śambhavī bhavati sā yuṣmatprasādāt guroḥ

śūnyāśūnyavivarjitam surati yattattvam padam śambhavam |27|

Translation

When the yogi is in a state where both citta and prāṇa are merged in the internal object of concentration and the gaze is directed outwards but remains steady, seeing yet not seeing, that indeed is sāmbhavī mudrā, which is received only by the fortunate ones by the grace of the guru, who bestows upon the state of sāmbhavī, transcending both śūnya and aśūnya.

270

Basis for vajroli mudra: preserving bindu and life energy

अप्त प्रमाआण - आप्त प्रमाण

Haथाप्रदीपिका of Svातमारामा V.119

बिंदुर् मालं शरीराआँमं शरीरेण प्रतिष्ठितः ।

धारयन्ते शरीरे च आपादतलं - मस्तकम्। इ३१३ ।

bindur mālaḍ şarīrāṇām şarīreēa pratīṣद्धिताः ।

dhārayante सारीरे ca आपादातालā - mastakam । 119 ।

Translation

Bindu, which is located in the body and which supports the whole body from head to feet, is the key to bodily existence. 119

Bindu is Life

अप्त प्रमाआण - आप्त प्रमाण

Haथाप्रदीपिका of Svातमारामा V.121

मरणण् बिंदुपातेः जिवितं बिंदु-धारणात् ।

सुगन्थ्यो योगिनो देहे जायते बिंदु-धारणात् ।

यावद्-बिंदुह स्थिरो देहे तावत् कालभय़् कुतः । इ३११ ।

"maraṇaḍ bindupāteṪ jīvitam bindu- dhāraṇāt ।

sugandho Yogino dehe jायाते bindu- dhāraṇāt ।

yावद-binduह sthiro dehe tावात kālabhayam kutaह । 121 ।"

Translation

Downward flow of the bindu leads to decay of the body, while it's preservation leads to life and creates pleasant smell in the body. So long bindu is retained in the body, there is no fear from death. 121

Raise and Preserve the Secretions

अप्त प्रमाआण - आप्त प्रमाण

Haथाप्रदीपिका of Svातमारामा V.118

मेहनेन शनैः सम्यग् ूर्ध्वं कुस्कुनंमं अभ्यसेत् ।

यन्लतः शरणालेन फूल्कारं वद्रकन्दरे ।

सनैः सनैः प्रकुर्वीत् वायुस्वैन्कारणात् । इ३१२ ।

mehanena शनैः samyag ूर्ध्वामं kuनकानं abhyaset ।

yantnataह शरणालेन phूल्कारं vajrakandare ।

सनैः सनैः prakurvītā vलyusaक्तारāṇāt । 118 ।

Translation

One should efffortully blow into the urethra slowly to clear the passage for the flow of air and by appropriate contraction and manipulation of the pelvic organs, raises the secretions. 118

What is Khechari Mudra

Sastra Pramana - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.31

अथ खेचरिमुद्राकथनम्

भ्रुवोर्न्तर्गतां दृष्टिं विधाय सुदृढां सुधोः ।

उपविश्यासने वज्रे नानोपद्रववर्जितः ॥

लम्बिकोर्ध्व स्थिते गर्ते रसान् विपरीतगाम् ।

संयोजयेत्प्रयत्नेन सुदृकूpe विचक्षणः ॥

मुद्रेषा खेचरी प्रोक्ता भक्तानामनुरोधतःः ॥ ३१ ॥

atha khecarimudrākathanam |

bhruvorntargatāṁ dṛṣṭiṁ vidhāya sudṛḍhāṁ sudhīḥ |

upaviśyāsane vajre nānopadravavarjitāḥ ||

lambikordhva sthite garte rasān் viparitāgam |

samyojayetprayatnena sudhākūpe vicakṣaṇaḥ ||

mudreṣā khecarī proktā bhaktanāmanurodhatāḥ || 31 ||

The wise Yogi, sitting in vajrasana posture, in a place free from all disturbance, should firmly fix his gaze on the spot in the middle of the two eyebrows; and reversing the tongue backwards, fix it in the hollow under the epi-glottis, placing it with great care on the mouth of the well of nectar, (i.e. closing up the air passage). This mudra, described by me at the request of my devotees, is the Khechari-mudra.

Drink ambrosia and Obtain Vigraha-siddhi with Khechari Mudra

Sastra Pramana - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.32

सिद्धोनां जननी ह्येषा मम प्राणाधिकप्रिया

निरन्तरकर्तीभ्यासात्पीयूषं प्रत्यहं पिबेत् ।

तेन विग्रहसिद्धिः स्याद्यन्मृत्युमतंगकेसरी ॥ ३२ ॥

siddhonāṁ janani hyeṣā mama prāṇādhikapriyā|

nirantarakṛtībhyāsātpīyūṣaṁ pratyahaṁ pibet ||

tena vigrahasiddhiḥ syānmrtyumatāṅgakesarī || 32 ||

O, my beloved! Know this to be the source of all success, always practising it let him drink the ambrosia daily. By this he obtains vigraha-siddhi (power over the microcosm), even as a lion over the elephant of death.

272

Other Benefits of Khechari Mudra and should be concealed

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.33-37

अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा ।

खेचरी यस्य शुद्धा तु स शुद्धो नात्र संशयः ॥ ३३ ॥

क्षणार्धं कुरूते यस्तु तीर्थ्वा पापमहर्णवम् ।

दिव्यभोगान्प्रभुक्त्वा च सत्कुले स प्रजायते ॥ ३४ ॥

मुद्रैषा खेचरी यस्तु स्वस्थचित्तो ह्यतन्द्रितः ।

शतब्रह्महतेऽपि क्षणार्धं मन्यते हि सः ॥ ३५ ॥

नानापापरतो धीमान् स याति परमां गतिम् ।

सा प्राणसाक्षी मुद्रा वै पश्यन्नक्लिष्टमात्रया ।

तिष्ठाचते प्रयत्नेन मुद्रेयं सुरपूजिते ॥ ३७ ॥

apavitraḥ pavitro vā sarvāvasthāṃ gato'pi vā |

khecarī yasya śuddha tu sa śuddho nātrait samśayaḥ || 33 ||

kṣaṇārddhaṃ kurute yastu tīrtvā pāpamahārṇavaṃ |

divyabhogānprbhuktvā ca satkule sa prajāyate || 34 ||

mudraiṣā khecarī yastu svasthacitto hyatandritaḥ |

śatabrahmahgate'pi kṣaṇārddhaṃ manyate hi saḥ || 35 ||

nānāpāparato dhīmān sa yāti paramāṃ gatim |

sā prāṇasākṣī mudrā vai paśyannakliṣṭamātrayā |

pracchādyate prayatnena mudreyāṃ surapūjite || 37 ||

273

Description of Khechari Mudra

Āpta Pramāna - आप्त प्रमाण Hatha Yoga Pradipika III.32

Atha khechariKapālakuhare jihvā pravishtā viparītaghāBhrūvorantarghatā drshtirmudrā bhavati khecharī ||32||

How to Accomplish Khechari Mudra

Āpta Pramāna - आप्त प्रमाण Hatha Yoga Pradipika III.33

Chedanachālanadohaih kalām kramenātha vardhayettāvat Sā yāvadbhrūmadhyam sprṣati tadā khecharisiddhih

Description of instrument and type of cut for Khechari Mudra

Āpta Pramāna - आप्त प्रमाण Hatha Yoga Pradipika III.34

SnuhipatranIbham şastram sutīkshnam sniGdhānIrmalam samādāya tatastena romamātram samucchChet

274

Process of herb and time for Khechari Mudra

آpta Pramāṇa - आप्त प्रमाआण

Hatha Yoga Pradipika III.35

ततहू सैंधवपथ्याभ्याम̄ छूर्णिताभ्याम̄ प्रघरस्हय्येत

पुनहू सप्तदिने प्राप्ते रोममालम̄ समुछ्छिनेत

Tatah saindhavapathyābhyām chūrnitābhyām pragharshayet

Punah saptadine prāpte romamātram samuchchhinet

Translation

Then rock salt and yellow myrobalan (both powdered) should be rubbed in.

On the 7th day, it should again be cut a hair's breadth.

Six Months process for Khechari Mudra

آpta Pramāṇa - आप्त प्रमाआण

Hatha Yoga Pradipika III.36

नित्यम̄ युक्तहं समाछ्छरेत

शन्मासादर्शनामूलशिरोबंधहं प्रणल्शयेत

Evam kramena shanmāsam nityam yuktah samācharet

Shanmāsādarsanāmūlāśirābandhah pranaśayati

Translation

One should go on doing thus, regularly for six months.

At the end of six months, the frænum of the tongue will be completely cut.

Placement of tongue in Khechari Mudra (Vyoma Chakra)

آpta Pramāṇa - आप्त प्रमाआण

Hatha Yoga Pradipika III.37

कर्लाम̄ परांतमुखीं कृत्वा लिपथे परियोजयेत

सा भवेत्क्हेच्हरी मुद्रै व्योमचक्रम̄ तदुच्च्याते

Kalām parāṇgmukhiḥ kṣtvā tripathe pariyojayet

Sā bhavetkhechari mudrā vyomachakram taduchyate

Translation

Turning the tongue upwards, it is fixed on the three ways (oesophagus, windpipe and palate).

Thus It makes the Khechari mudrā, and is called the Vyoma Chakra.

Achievements for the Yogi in one minute of Khechari Mudra

आप्त प्रम्ाण - आप्त प्रमाण

Hatha Yoga Pradipika III.38

रसनामूर्ध्वग्हैं कृत्वा क्षणार्धमपि तिस्र्हति

visheḥhivimuchyate yogī vyādhimrtyujarādibhih

rasanāmūrdhvaghaḥ krtvā kshanārdhamapi tishthati

Translation

The Yogi who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc.

Preventive and curative benefits of Khechari Mudra

आप्त प्रम्ाण - आप्त प्रमाण

Hatha Yoga Pradipika III.39

न रोगो मरणम् तन्त्रा न निद्रा न क्षुधा तृहा

na rogho naranam tandrā na nidrā na kshudhā trshā

na cha mūrchchhā bhavettasya yo mudrāḥ vetti khecharīm

Translation

He who knows the Khecharī mudrā is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning.

Liberation from Diseases, Karma and Time by Khechari Mudra

आप्त प्रम्ाण - आप्त प्रमाण

Hatha Yoga Pradipika III.40

पीड्यते न स र्ोगेन लिप्यते न च कर्मना

pīdyate na sa roghena līpyate na cha karmana

बध्यते न स कालेन यो मुद्रां वेत्ति खेचरीं

bādhyate na sa kālena yo mudrāḥ vetti khecharīm

Translation

He who knows the Khecharī mudrā is not troubled by diseases, is not stained with karmas, and is not snare by time.

276

Mind and tongue reach akasa through Khechari Mudra

आptा Pramāṇā - आप्त प्रमाआण

Hatha Yoga Pradipika III.41

छित्तं छरति खे यसमाजजीहा छरति खे घता

tenaiसhā khechरी nāma mudrā siddhaiनirूpitā ||41||

Translation

The Siddhas have devised this Khechari mudrā from the fact that the mind and the tongue reach ākāśa by its practice.

Achieving Control of Bindu through Khechari

आptा Pramāṇā - आप्त प्रमाआण

Hatha Yoga Pradipika III.44

केछचुर्या मुद्रितं येन विवरं लम्बीकोर्धवतः

na tasya kshārate binduह kāminyāशleषिताया cha

Translation

If the hole behind the palate be stopped with Khechari by turning the tongue upwards, then bindu (seminal fluid) cannot leave its place even if a woman were embraced.

About Bindu and Yoni Mudra

आptा Pramāṇā - आप्त प्रमाआण

Hatha Yoga Pradipika III.45

छिलितोपि यदा बिंदुह सम्प्राप्तो योनिमन्डलं

vrajatyूर्ध्वं हृत्तं शक्त्या निबद्धो योनिमुद्रया

chalitopि yadā binduह samprāpto yonimandalां

vrajatyūrdhvaं hrtहaह शक्त्याँ nibaddho yonimudrayā

Translation

Even though the fluid flows and comes down to the genital organ, still arrested by Yoni Mudra it is taken by force upwards.

277

Khechari Mudra - Conquering death in Five Days

Āpta Pramāṇa - ဖाप्त प्रमाणण Hatha Yoga Pradīpika III.46

उढ्धवजिहवु स्थिरो भूत्वा सोमपानम् करोति यहॉमासाछेन न सन्देहो मर्त्युम् जयति योगवित्

urdhvajihvah sthiro bhūtvā somapānam karoti yah māsārdhena na sandheho mrtyum jayati Yogavit

Translation

How to Accomplish Khechari Mudra

Āpta Pramāṇa - ဖाप्त प्रमाणण Hatha Yoga Pradipika III.47

नित्यम् सोमकलापूर्णम् शरीरम् यस्य योगिनाम् तक्षकेनापि दर्श्तस्य विषहम् तस्य न सर्प्पिति

nityam̄ somakalāpūrnaḥ şarīam yasya yogināh takshakenāpi daśhtasya viśaham tasya na sarpat̥i

Translation

Nectar From the Moon to Conquer Death

Śāstra Pramāṇa - शास्त्र प्रमाणण Shiva Samhita(BA)-III.72

रसनामूर्ध्वग्म् कृत्वा यस्क्स्न्द्रे सलिलं पिबेत़ मासमात्रेण योगींद्रो मर्त्युं जयति निश्चितम् १६

rasanāmūrdhvagāṃ kṣtvā yaşcandre salilaṃ pibet | māsamātrena yogindro mrtyum jayati niś̄citam̄ || 72 ||

Translation

Yogi Drinking PranaVayu at the root of the palate

Śāstra Pramāṇa - शास्त्र प्रमाणण Shiva Samhita(BA)-III.69

रसनाआ तालुमूले यह स्थापयित्वा विचक्षणाह पिबेत्प्राणानीले तस्य योगानाँ संक्षयो भवेत़ ८९

rasanāṭ tālumūle yah sthāpayitvā vicakṣaṇāh | pibetprāṇānīlam tasya yoganāṇ saṃkṇayo bhavet ||69||

Translation

278

Khecarī Mudra

Śāstra Pramāṇa - शास्त्र प्रमाण

Dhyana-bindu Upanisad (79-83)

न पीयूषं पतत्यग्रौ न च वायुः प्रधावति

कपालकुहरे जिह्वा प्रविष्टा विपरीतगा ॥ ७९

भ्रूवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी

न रोगो मरणं तस्य न निद्रा न क्षुधा तृषा ॥ ८०

न च मूर्च्छा भवेत्‌तस्य यो मुद्रां वेत्ति खेचरīm

पीड्यते न च रोगेण न च कर्मणा ॥ ८१

बध्यते न च कालेन यस्य मुद्रास्ति खेचरी

चित्तं चरति खे यस्माज्जिह्वा भवति खेचगा ॥ ८२

तनूष्ठा खेचरी नाम मुद्रा सिद्धानामस्कृता ॥ ८२

na pīyūṣaṃ patatyagnau na ca vāyuh pradhāvatī |

kapālakuhare jīhvā praviṣṭā viparītagā || 79 ||

bhrūvorantargatā drṣṭirmudrā bhavati khecarī |

na rogo maranaṃ tasya na nidrā na kṣudhā trṣā || 80 ||

na ca mūrchā bhavettasya yo mudrāṃ vetti khecarīm |

pīdyate na ca rogeṇa na ca karmaṇā || 81 ||

badhyate na ca kālena yasya mudrāsti khecarī |

cittaṃ carati khe yasmajjīhvā bhavati khegatā || 82 ||

tenāṣṭā khecarī nāma mudrā siddhānāmaskṛtā || 82 ||

Translation

Neither does the nectar flow into the fire,

nor does the vital air leap forwards, when

the tongue enters the cavern of the

cranium, moving contrariwise (backward).

The eye-glance penetrating between the

eyebrows is the (posture) Khe-cari-mudra.

He who has mastered the Khe-cari-mudra,

for him there is no disease, nor death, no

sleep, nor hunger, nor thirst, nor fainting;

he who has the Khe-cari-mudra is neither

troubled with disease, nor defiled by

Karma, nor bound by durations. As, during

this (Mudra), the mind moves in Ether,

the tongue has moved into Ether, this Mudra

which is adored by the adepts, Is known

by the name of Khe-cari.

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tālurmūlaṃ samutkṛṣya saptavāsaramātavit | svagurūktaprakāreṇa malam sarvaṃ viśodhayet || 28 ||

snuhipatranibham śastram sutikṣṇam snigdhairmalam | samādāya tataṡtena lomamātṛam samucchinet || 29 ||

(p. 326) hitvā saindhavapathyābhyām cūrṇitābhyām prakāśayet | punaḥ saptadine prāpte romamātṛam samucchinet || 30 ||

evaṃ krameṇa śanmāsam nityodyuktạḥ samācaret | śanmāsādrāśanāmūlaṃ sirābandham praṇaśyati || 31 ||

atha vāgiśvarīdhāmaśiro vaśtrenā veṣṭayet | śanairutkarṣayedyogi kālavelāvidhānavit || 32 ||

punaḥ śanmāsamātreṇa nityaṃ saṃgharṣaṇānmunẹ | bhrūmādhyāvadhi cāpyeti tiryakkarṇābilāvadhi || 33 ||

adhaśca cubukam mūlam prayāti kramacāritā | punaḥ samvatsarāṇāṃ tu tṛtīyadeva lilayā || 34 ||

keśāntamūrdhvaṃ kramati tiryakṣakāśādhimurṇe | adhastāt kanṭhakūpāntam punarvarṣaṣatrayeṇa tu || 35 ||

brahmarandhraṃ samāvrtya tiṣṭhadeva na samāsayạḥ | tiryak cūllitālam yāti adhaḥ kanṭhābilāvadhiḥ || 36 ||

śanaiḥ sanairmastakacca mahāvajrakavāṭābhit | pūrvam bijayutā vidyā hyākhyātā yāti durlabhām || 37 ||

Translation

The Yogin should then bandage the tip of the tongue with a piece of cloth and then should he draw it up gradually, after knowing the proper season, time and manner of action. In the course of the next six months, O Mum! by thus daily pulling it up, it will reach the middle of the eye brows and obliquely up to the crevice of the ear. Being moved by stages, it will reach downwards as far as the root of the chin. In the course of the next three years it will, quite in a playful mood, reach up to the fringe of the hair over the crest, and obliquely up to the root of the tuft and downwards up to the well of the throat. In the course of the next three years, it will undoubtedly reach the Brahmarandhra and stand surrounding it completely. Obliquely it will reach the outer surface of the crest, and stretch downwards up to the crevice of the throat and gradually will burst open the Maha-vajra door of the cranium.

281

The Perfection of Khecarī Mudra

Śāstra Pramāṇa - शास्त्र प्रमाण

Dhyāna-bindu Upaniṣad (83-86)

खेचर्या मुद्रया यस्य विवरणं लम्बिकोर्ध्वतः॥ ८३ ॥

विन्दुः क्षरति यो यस्य कामिन्यालिङ्गितस्य च |

यावद्बिन्दुः स्थितो देहे तावन्मृत्युर्भयं कुतः ॥ ८४ ॥

यावद्बद्धा नभोमुद्रा तावद्बिन्दुर्न गच्छति |

गलितोऽपि यदा बिन्दुः सम्प्राप्तो योनिमण्डले ॥ ८५ ॥

व्रजत्यूर्ध्वं हठाच्चक्र्या निबद्धो योनिमुद्रया |

khecaryā mudrayā yasya vivaraṃ lambikordhvataḥ || 83 ||

binduḥ kṣarati yo yasya kāminyāliṅgitasya ca |

yāvadbinduḥ sthito dehe tāvanmrityubhayam kutaḥ || 84 ||

yāvadbaddhā nabhomudrā tāvadbindurna gacchati |

galito'pi yadā binduḥ samprāpto yonimaṇḍale || 85 ||

vrajatyūrdhvaṃ haṭhāccakryā nibaddho yonimudrayā |

For him (whose tongue enters) the hole (of the cranium), moving upwards beyond the uvula, whose semen does not waste away, even when he is in the embrace of a beautiful woman, as long as the semen remains firmly held in the body, so long, where is the fear of death for him? As long as the Khe-carī-mudrā is firmly adhered to, so long the semen does not flow out.Even if it should flow and reach the region of the genitals, it goes upwards, being forcibly held up by the power of the Yoni-mudrā (sanctified by the Vajroll).

The Great Khecarī Mudra for Yogis

Śāstra Pramāṇa - शास्त्र प्रमाण

Yoga-Cūḍāmaṇi-Upaniṣhad (52-58)

कपालकुहरे जिह्वा प्रविट्ठा विपरीतगा |

भुवनान्तर्गतां दृष्टिर्मुद्रा भवति खेचरी ॥ ५२ ॥

न रोगो मरणं तस्य न निद्रा न क्षुचा तृषा |

पीड्यते न च रोगेण लिप्यते न स कर्मभिः ॥ ५३ ॥

बध्यते न च केनापि यो मुद्रां वेत्ति खेचरीम्‌ ॥ ५४ ॥

kapālakuhare jihvā praviṣṭhā viparītaga |

bhuvorantrgatā hasṭrīrmudrā bhavati khecarī || 52 ||

na rogo maraṇaṃ tasya n nidrā na kṣucchā tṛṣā |

pīḍyate na ca rogeṇa lipyate na sa karmabhiḥ || 53 ||

badhyate na ca kenāpi yo mudrāṃ vetti khecarīm‌ || 54 ||

That forms the Khecarī Mudrā, wherein the tongue moves (backwards) in a manner which is the reverse of the natural one, and the sight has penetrated between the eyebrows. He who knows the Khecarī Mudrā is immune from disease, death, sleep, hunger, thirst and the fainting fit. He is not afflicted with disease of any kind, nor is he affected by the observance (or the non-observance) of rituals,

282

चित्तं चरति से यस्माज्जिह्वा चरति खे यतः ।

तेनेयं केचरी मुद्रा सर्वसिद्धिदामस्कृता । ५५

बिन्दुमूलशरीराणि सिरा यत्र प्रतिष्ठिताः ।

भावयन्ति शरीराणि अपादतलमस्तकं । ५६

खेचर्या मुद्रिते येन विवरे लम्बिकोर्ध्वतः ।

न तस्य क्षीयते वीर्यं कामिन्यालिङ्गितस्य च । ५७

यावद्बिन्दुः स्थितो देहे तावन्मृत्युर्भयं कुतः । ५८

यावद्धदा नभोमुद्रा तावद्बिन्दुर्न गच्छति । ५८

kapālakuhaṛe jihvā pravisṭā viparītagaṛ |

bhruvorantargatā dṛṣṭirmudrā bhavati khecarī || 52||

na rogo maraṇaṁ tasyā na nidrā na kṣudhā tṛṣā |

na ca mūrchā bhavet tasyā yo mudrāṁ vetti khecarīṁ || 53||

piḍyate na ca rogeṇa lipyate na sa karmabhilaḥ |

badhyate na ca kenāpi yo mudrāṁ vetti khecarīṁ || 54||

cittaṁ carati khe yasṁajjihvā carati khe yataḥ |

teneyaṁ khecarī mudrā sarvasiddhidānamaskṛtā || 55||

bhāvayanti śarīrāṇi apādatālamastakaṁ || 56||

khecaryā mudritāṁ yena vivarāṁ lambikordhvaṛvataḥ |

na tasyā kṣīyate binduḥ kāminyāliṅgitasyā ca || 57||

yāvadbinduḥ sthito dehe tāvanmṛtyubhayaṁ kutaḥ |

yāvadbaddhā nabhomudrā tāvadbindurna gacchati || 58||

283

Khecari Mudra -

The sacred secret of Yogis

Sastra Pramana - शास्त्र प्रमाण

Yoga-Tattvopanishad (112-115)

अन्तः कपालकुहरे जिह्वां व्यावृत्य धारयेत् । ११७ ।

मूर्ध्यह्हिरिप्रयेषा मुद्रा भवति खेचरी ।

खेचरीस्वरूपमाह- अन्तरिति ॥ ११७ ॥

वन्धनजयस्वरूपं तत्फलं च

कण्ठमाकुञ्च हृदये स्थापयेद् दृढया धिया ॥ ११८ ॥

antah kapālakuḥare jihvāṁ vyāvṛtya dhārayet || 117 ||

bhrūmadhyadrṣṭiraṅpeṣā mudrā bhavati khecarī |

khecarīsvarūpamāha- antariti ||117 ||

bandhatrayasvarūpaṁ tatphalāṁ ca

kaṇṭhamākuncya hṛdaye sthāpayed dṛḍhayā dhiyā || 118 ||

Translation

Withdrawing the tongue backwards,

(the Yogin) should hold it in the

Interior of the cavity of the cranium;

also with his eyes turned towards

the middle of the eyebrows. This

Mudra becomes the Khe-cari.

Khecari Mudra and

the state of bliss

Sastra Pramana - शास्त्र प्रमाण

Yoga-Sikopanishad (5, 17-1)

तारं ज्योतिषि संयोज्य किंचिदुन्नमय भ्रुवौ ।

पूर्वाभ्यासस्य मार्गोऽयमुन्‍नीकारकः क्षणात् । १७ ।

तस्मात् खेचरीमुद्रामभ्‍यसेत् । ततोन्‍नी भवति । ततो योगनिद्रा

भवति । लब्‍धयोगनिद्रस्य योगिनः कालो नास्ति ॥ १७-१ ॥

tāraṁ jyotiṣi samyojya kiṁcidunnamaya bhruvau |

pūrvābhyāsasya mārgo’yamunmanīkaraḥa kṣaṇāt || 17 ||

tasmāt khecarīmudrāmabhyaset | tatonmni bhavati | tato Yoganidrā

bhavati | labdhaYoganidrasya Yoginaḥ kālo nāsti || 17-1 ||

Translation

Causing the pupil of the eye to be firmly fixed in the direction of the radiance (shining

in the middle of the eyebrows), cast thy eyebrows a little upwards (and have a glance

at the Turiya or the Turiyatita, shining in the Sahasrara, in the belief that the Atman

alone remains). This, which alone forms the pathway to the practices aforesaid, will,

in a trice, bring about the state of ecstasy (leading to the realization of the non-

differentiated Brahman*).

For that reason, the (Yogin) should practise the Khe-cari Mudra. Therefrom results

the state of ecstasy, (when the mind will be rid of all functioning). Therefrom will

result Yogic slumber, (the attainment of the non-differentiated state, wherefrom again

the Yogin is rid of the doubt relating to the completion of his mental abstraction). For

the Yogin, who has attained the state of Yogic slumber, there is no conception of the

time (when he would be roused from his non-differentiated state).

Note: The Brahman referred in Upanishads is Pure Consciousness and Sadashiva is

the source of the Pure Consciousness.

284

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Method to attain

Khecarī Mudra

Śāstra Pramāṇa - शास्त्र प्रमाण

Sandilyopanishad (7, 42-1)

छेदनचालनन्द्रोहुपे: कलां परां जिह्वां कृत्वा दृष्टिं

भूमध्ये स्थाप्य कपालकुहरे जिह्वां विपरीतगा यदा भवति तदा

खेचरी मुद्रा जायते । जिह्वां चित्तं च खेचरति । तेनोर्ध्वजिह्व:

बाह्यखेचरिसिद्ध्युपायमाह- छेदनं चालयेत् । प्रतीभानुवासरं

षण्मासावधि स्नुहिप्रतानिभासास्त्रेण रोममात्रं जिह्वासिराच्छेदनं

प्रतिब्राह्मे मुहूर्ते जिह्वाचालनतः प्रातः सैन्धवपथ्याचूर्णतो

दोहरे: कलां परां सूक्ष्मां जिह्वां कृत्वा दृष्टियुग्मं

भूमध्ये स्थाप्य घण्टिकारन्ध्रेण कपालकुहरे जिह्वा विपरीतगा

यदा भवति तदा खेचरीमुद्रा उदेति । सहस्रारजिह्वाप्रवेशतो योगी

कृतकृत्यो भवतीत्यर्थ: ॥ ४२-१ ॥

chedanacālanadrohūpeḥ kalāṃ parāṃ jihvāṃ kṛtvā dṛṣṭiṃ

bhrūmadhye sthāpya kapālakuhare jihvāṃ viparītāgā yadā bhavati tadā

khecari mudrā jāyate | jihvā cittam ca khecarati | tenordhvajihvaḥ

bāhyakhecarisiddhyupāyamāha- cchedaneti | pratibhānuvāsaram

ṣaṇmāsāvādhi snuhipratānibhāsāstrena romamātram jihvāsirācchedanena

pratibrāhme muhūrte jihvācālanataḥ prātaḥ saindhavapathyācūrṇato

dohalḥ kalam parāṃ sūkṣmāṃ jihvāṃ kṛtvā dṛṣṭiyugmaṃ

bhrūmadhye sthāpya ghaṇṭikārandhrena kapālakuhare jihvā viparītāgā

yadā bhavati tadā khecarimudrā udeti | sahasrārajihvāpraveśato yogi

kṛtakṛtyo bhavatītyarthaḥ || 42-1 ||

Translation

Making the tongue very thin by cutting (the frenum to the extent of the thickness of a hair, with the blade of a knife resembling the leaf of the milk-hedge plant, every Sunday for six months), moving it during successive Muhurta-s dedicated to Brahman*, (between the fourth and the second Ghatika-s before Sun-rise) and making it water (profusely, by the application, early inthemorning, of pulverized rock-salt and myrobalan. Terminalia chebula or Citrine), fixing the pair of eyes on the middle of the eyebrows, when the tongue, with its motion reversed, enters the crevice of the cranium, then is brought about the Khe-cari Mudra.

Then the tongue, as well as the mind, moves in Ethereal space. By means of that, the man with the tongue upward is rendered Immortal.

*Note: The Brahman referred in Upanishads is Pure Consciousness and Sadashiva is the source of the Pure Consciousness.

288

Conquering Death by Khechari Mudra

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(YV) III.76

दन्तैर्दन्तान्समापीड्य पिबेद्वायुम् शनैः शनैः । ऊर्ध्वजिव्हः सुमेधावी मृत्युं जयति सोऽचिरात् ॥ ७६ ॥

dantairdantānsamāpídya pibedvāyum śanaih śanaih | ūrdhvajivhaḥ sumedhāvī mrtyum̐ jayati socirāt || 76 ||

Khechari Mudra for Six Months- Free from all sins and diseases

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(YV) III.77

षण्माससमालमभ्यासं यः करोति दिने दिने । सर्वपापविनिर्मुक्तो रोगान्नाशयते हि सः ॥ ७७ ॥

ṣaṇmāsamālamabhyāsaṃ yaḥ karoti dine dine | sarvapāpavinirmukto rogānnaśayate hi saḥ || 77 ||

Khechari Mudra for One Year - Becomes Bhairava - Powers Anima, etc

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(YV) III.78

संवत्सरक्ताभ्यासाद्भैरवी भवति ध्रुवम् । अणिमादिगुणाल्लब्ध्वा जितभूतगणः स्वयम् ॥ ७८ ॥

saṃvatsarakrta'bhyāsād'bhairavo bhavati dhruvam | animādiguṇā'llabdhvā jitabhūtagaṇaḥ svayam || 78 ||

Khechari Mudra for Half a Second- Free From Disease, Death and Old Age

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(YV) III.79

रसानामूर्ध्वगां कृत्वा क्षणार्धं यदि तिष्ठति । क्षणेन मुच्यते योगी व्याधिमृत्युजरादिभिः ॥ ७९ ॥

rasanāmūrdhvagāṃ krtvā kṣaṇārdhaṃ yadi tiṣṭhati | kṣaṇena mucyate yogī vyādhirmrtyujarādibhiḥ ||79 ||

287

Eternity Through Khechari Mudra Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita(YV) III.80 rasanām prāṇasamyuktām pīḍayāmānām vicintayet | na tasyā jāyate mrtyuḥ satyam satyam mayoditam || 80 || Translation Verily, verily, I tell you the truth that the person never dies who contemplates by pressing the tongue, combined with the vital fluid of Prana.

Becoming Like Kamadeva through Khechari Mudra and Yoga Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita(YV) III.81 evaṃbhyāsayogena kāmadevo dvitīyakah | na kṣudhā na trṣā nidrā naiva mūrchā prajāyate || 81 || Translation Through this exercise and Yoga, he becomes like Kamadeva; without rival. He feels neither hunger, nor thirst, nor sleep, nor swoon.

Through This Method Yogi Achieves freedom from all Obstacles Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita(YV) III.82 anenaiva vidhānena yogindro'vanimandale | bhavetsvacachandacārī ca sarvāpatparivarjitah || 82 || Translation Acting upon these methods the great Yogi becomes in the world perfectly independent; and freed from all obstacles, he can go everywhere.

By This Practice, Yogi is never Reborn and Enjoys for ages with the Gods. Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita(YV) III.83 na tasyā punarāvṛttirmodate sasuralrapi | punyapāpairna lipyeta etadācaraṇena saḥ || 83 || Translation By practicing thus, he is never reborn, nor is tainted by virtue and vice, but enjoys (for ages) with the Gods.

288

Maha Mudra -

the Great Accomplishment

for Yogis

Āpta Pramāṇa - आप्त प्रमाण

Goraksh Paddhati 1.58-62

वक्षोऽनस्तहानुः प्रपीडय सुचिरं योनिं च वामाङ्घ्रिणा

हस्ताभ्यामनुद्वारयेत प्रसारितं पादं तथा दक्षिणम् ।

आपूर्य श्वसनेन कुक्षियुगलं वद्ध्वा धने रेचय-

देशा व्याधिविनाशिनी सुमहतों मुद्रा नृणां कथ्यते । ५८ ।

चन्द्राङ्गण समभ्यास्य सूर्याङ्गणाभ्यसेत्पुनः।

यावत्तुल्या भवेत्संख्या ततो मुद्रां वोसर्जयेत् । ५९ ।

नहि पथ्यमपथ्यं वा रसाः सर्वेपि नीरसाः ।

अपि भुक्तं विषं घोरं पीयूषमिव जीर्यति ॥ ६० ।

क्षायकुष्ठगुदावर्तगुल्माजीर्णपुरोगमाः ।

रोगास्तस्य क्षयं यान्ति महामुद्रां च योभ्यसेत् । ६१ ।

कोवलय महामुद्रा महासिद्धिकरी नृणाम् ।

गोपनीया प्रयत्नेन न देवा यस्य कस्यचित् ॥ ६२ ।

वक्षोऽनस्तहानुḥ प्रपीडय सुचिरं योनिं च वामाङ्घ्रिणा

हस्ताभ्यामनुद्वारयेत प्रसरितं पादं तथां दक्षिणं ।

आपूर्य्य श्वसनन कुक्षियुगलं वद्ध्वा शनै रेचय-

देशा व्याधिविनाशिनी सुमहति मुद्रा नृणां कथ्यते ॥ 58 ॥

चन्द्राङ्गण समभ्यास्य सूर्याङ्गणाभ्यसेत्पुनः ।

यावत्तुल्या भवेत्संख्यां ततो मुद्रां वोसर्जयेत् ॥ 59 ॥

नहि पथ्यमपथ्यं वा रसाः सर्वेपि नीरसाः ।

अपि भुक्त्तं विषं घोरं पीयूषमिव जीर्यते ॥ 60 ॥

क्षायकुष्ठगुदावर्त्तगुल्माजीर्णपुरोगमाः ।

रोगास्तस्य क्षयं यान्ति महामुद्रां च योभ्यसेत् ॥ 61 ॥

कोवलय महामुद्रा महासिद्धिकरी नृणां ।

गोपनीयां प्रयत्नेन ना देया यस्य कस्यचित् ॥ 62 ॥

289

Khecarī-mudrā -

Sacred Secret Yogic Practice

Āpta Pramāṇa - आप्त प्रमाण

Goraksh Paddhati I.63-66

कपालकुहरे जिह्वा प्रविष्टा विपरीतगा ।

भुवोर्न्तर्गता दृष्टिर्मुद्रा भवति खेचरी ॥ ६३ ॥

न रोगान्मरणं तस्य न निद्रा न क्षुधा तृषा ।

न मूर्च्छा तु भवेत्यास्यो मुद्रां वेत्ति खेचरीम् ॥ ६४ ॥

पीड्यते न च शोकैन न च लिप्येत कर्मणा ।

बाध्यते न स केनापि यो मुद्रां वेत्ति खेचरीम् ॥ ६५ ॥

चित्तं चलति नो यस्माज्जिह्वा चरति खेचरी ।

तेनेयं खेचरी सिद्धा सर्वसिद्धैर्‌नमस्कृता ॥ ६६ ॥

kapālakuhare jihvā praviṣṭā viparitagā |

bhruvorantargatā drṣṭirmudrā bhavati khecarī || 63 ||

na rogānmaranaṁ tasya na nidrā na kṣudhā trṣā |

na mūrchā tu bhavettasyā yo mudrāṁ vetti khecarīm || 64 ||

pīdyate na ca śokena na ca lipyeta karmaṇā |

bādhyate na sa kenāpi yo mudrāṁ vetti khecarīm || 65 ||

cittaṁ calati no yasmājjihvā carati khecarī |

teneyaṁ khecarī siddhā sarvasiddhairnamaskṛtā || 66 ||

Translation

The Khecarī-mudrā consists in turning the tongue backward into the hollow of the skull while fixing the gaze between the eyebrows. (1.63)

He who knows the Khecarī-mudrā does not experience sleep, hunger, thirst, fainting, or death from disease. (1.64)

He who knows the Khecarī-mudrā is not troubled by grief, tainted by actions [or Karma], or bound by anything. (1.65)

The mind (citta) does not move because the tongue assumes the Khecarī. Because of this, the perfected Khecarī is adored by all the adepts. (1.66)

290

Khecari-mudrā and retaining Semen - Essential for Yogis

Āpta Pramāṇa - आप्त प्रमाण

Goraksh Paddhati I.67-69

विन्दुमूलं शरीराणां शरीरास्तल प्रतिष्ठिता: ।

भावयन्ति शरीराणामापादतलमस्तकम् ।

खेचर्या मुद्रया येन विवरं लम्बिकोर्ध्वतः ।

न तस्य क्षरते विन्दु: कामिन्यालिङ्गनस्य च ॥

यावद्विन्दु: स्थितो देहे तावन्मृत्योर्भयम् कुत: ।

यावद्बद्धा नभोमुद्रा तावद्बिन्दुर्न गच्छति ॥

bindumūlaṁ śarīrāṇāṁ śirāstrat pratisthitāḥ |

bhāvayanti śarīrāṇāmāpādatālamastakam ||

khecaryyā mudrayā yena vivaraṁ lambikordhvataḥ |

na tasya kṣarate binduḥ kāminyāliṅgatasya ca ||

yāvadbinduḥ sthito dehe tāvanmrtyorbhayam kutāḥ |

yāvadbaddhā nabhomudrā tāvadbindurna gacchati ||

Translation

The semen (bindu) is the root of [all] bodies

In which the veins [i.e., the channels of the life force] are established. They constitute

[all] bodies from the head to the soles of the

feet. (1.67)

For him who [enters] the cavity above the

uvula by means of the Khecari-mudrā, the

semen is not wasted, [even if he is] embraced

by a woman. (1.68)

So long as the semen remains in the body,

how can there be fear of death? So long as the

Nabho-mudrā is maintained, the semen does

not stir. (1.69)

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Obtain vigraha-siddhi with Shakti-Chalan

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.56

yah karoti sadābhyāsam śakticālanamuttamam | yena vigrahasiddhi syādāṇimādigunapradā | gurupadeśāvidhinā tasyā mrtyubhayam kutah || 56 ||

Even for short period of time, Shakti-Chalan Mudra gives success if properly practised

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.57

muhūrtadvayaparyantam vidhina śakticālanam | yaḥ karoti prayatnena tasyā siddhiradūratah | yuktāsanena kartavyam Yogibhiḥ śakticālanam || 57 ||

Kundalini goes up with Shakti-Chalan

Āpta Pramāṇa -ပ ဟအင အင်မအက်

Ha᱗haratnāvali 118-123

पुछे प्रगृह्य भुजगीँ सुप्तमुद्बोधयेदभीः । 118 ।

निद्राँ विहाय सा र्ध्वी हृद्वमुत्तिष्थते हट्तौस्ते मृतुलं प्रोक्तं वेशटनामबरलक्षणम् । 119 ।

विस्तारितेन ताँ यिद्रह़ वेषटयित्वा तततँ सुधीँ ।

अङ्गुष्टर्जनीभ्याँ च हस्ताभ्याँ धारयेदआ धुवमः । 120 ।

स्वर्णक्य चालयेद्रामे दक्षिणे च पुनंओ ।

मुहूर्तद्वयपर्यन्तं निर्भीक्षालयेदस्तौई ।

ऌ्र्व्वमाकरृष्ते कितिविस्पुम्नाँ कुंटलीगतामः । 121 ।

वर्णमासचालनेनैव शक्तिस्तस्त्वोर्ध्वगा भवेतं ।

सूर्येण पूरवेद्रयं सरसवत्यास्तु चालयेतं ।

श्वास्दभ्रीाचालनेन योगी रोगैस्ते प्रमुख्यते । 122 ।

येन संजालिता शक्तिः स योगी सिद्धिभाजनः ।

किमल बहुनोक्तेन मर्त्युं जयति सीलया । 123 ।

pucche pragṛhya bhujagīṁ suptāmubodhayedabhiḥ || 118 ||

nidrāṁ vihāya sā ṛjvī ūrdhvamuttiṣṭhate haṭhāt ||

dvādaśāṅgula dairghyaśca vistṛtaṁ ca ṣaḍaṅgulam ||

haṭhajālair mṛdulaṁ proktaṁ veṣṭanāmbaralakṣaṇam || 119 ||

vistāritena tāṁ yidrāśveṣṭayitvā tataḥ sudhīḥ ||

aṅguṣṭhataijñībhyāṁ ca hastābhyāṁ dhārayed dhuvam ||

svarṇakṣya cālayedvāme dakṣiṇe ca punaḥ || 120 ||

muhūrtadvayaparyantaṁ nirbhīkṣālayedastvau ||

ūrdhvamākṛṣyate kiṣitvīspuṁnāṁ kuṇḍalīgatām ||

varṇamāśacālanenāśev śaktisatstvordhvagā bhavet || 121 ||

sūryeṇa pūravedraṁ ya sarasvatyāstu cālayet ||

śabdagarbhācālanena yogī rogāiḥ pramucyate ||

122 ||

yena saṁjālitā śaktiḥ sa yogī siddhibhājanạḥ ||

kimāla bahunoktena mrtyuṁ jayati līlayā ||

123 ||

Translation

Just as one catches hold of the sleeping serpent by the tail and pulls it up, similarly, one should awaken the kundalī from its slumber. Then she suddenly rises up. 118

An expert of Haṭha should cover the tongue with a thin, smooth and clean cloth of twelve digits in length and six digits in width. 119

295

vistäritena tām jihvām veṣṭayitvā tataḥ sudhiḥ || an்guṣṭhatarjanībhyāṃ ca hastābhyāṃ dhārayed dhruvam || svaśaktyā cālayedvāme dakṣiṇe ca punah || 120 ||

muḥūrtadvayaparyantaṃ nirbhayāścalayedāsau || ūrdhvamākṛṣyate kliṣṭciṭsuṣumnāṃ kuṇḍaligatām || ṣaṇmāsāccālanenaiva śaktistasyordhvagā bhavet || 121 ||

sūryeṇa pūrayedvāyuṃ sarasvatyāstu cālayet || śabdagarbhācālanena yogī rogaiḥ pramucyate || 122 ||

yena sañcālitā śaktiḥ sa yogī siddhibhājanāḥ || kimatra bahunoktena mrtyuṃ jayati lilayā || 123 ||

296

Atha athāmaroli

Āpta Pramāṇa - आप्त प्रमाण

Haṭharatnavali 116-117

विहाय नित्या प्रथमा च धारा विहाय निःसारतयान्त्याधाराम्‌ ॥

निपेव्यते शीतलमध्येधारां कापालिकैः खण्डमतैर‌न‌घ्याम्‌ ॥ ११६ ॥

अमार्ली यः पिबेन्नित्यं नस्यं कुर्याद दिने दिने ॥

वज्रोलीम‌भ्यासेन‌नित्यम‌मारो‌लिति कथ्यते ॥ ११७ ॥

vihāya nityāṃ prathamām ca dhārāṃ vihāya niḥsāratayāntyādhārām‌ ‖

niṣevyate śītalamdhyadhārāṃ kāpālikaiḥ khaṇḍamatairan‌aghyām‌ ‖ 116 ‖

amarīm yaḥ pibennityam nasyaṃ kuryād dine dine ‖

vajrolīmbhyāsennityamamaroliti kathyate ‖ 117 ‖

Translation

"The first and the last flow, which is useless,

should be avoided and the cool middle flow be

consumed. Highly respected by the Khaṇḍa

Kāpālikas. 116

"While undergoing the course of Vajroli, when one

daily drinks and snuffs amari (urine), it is called

amaroli. 117 "

amr̥ti mudrā

Essential Mudras for Sacred Activities

Śāstra Pramāṇa शास्त्र प्रमाण

Raurava Agama - Mudra Laskanam V.2

नमस्कारो ध्वजश्चीव तथा च शशकार्णिका । मुकुला पद्ममुद्रा च तथा चावाहिनी भवेत् ॥ निष्ठुरा कालकण्ठी च लिङ्गमुद्रा तथैव च ।

namaskāro dhvajaścaiva tathā ca śaśakārn̥ikā | mukulā padmamudrā ca tathā cāvāhinī bhavet ‖ niṣṭhurā kālakaṇṭhī ca liṅgamudrā tathaiva ca |

Characteristis of These Mudras

Śāstra Pramāṇa शास्त्र प्रमाण

Raurava Agama - Mudra Laskanam V.3-6

अथ वक्ष्ये लक्षणानि मुद्रणामनुपूर्वशः ॥३॥ नमस्कारेण वंदेत ध्यानं ध्यानामनुस्मरेत् । शशकारण्या नियुज्येत मुकुल्या चासनाकृतिः ॥४॥ आसनं कल्पयेदत्र क्रमशः पद्ममुद्रया । आवाहनावाहनं च देवराश्य प्रयोजयेत् ॥५॥ निष्ठुर्या निरुद्वदेत विघ्नोत्सारणमेव च । कालकण्ठ्या' प्रयुज्यीत शिवपूजाप्रबोधका ॥६॥ योजना लिङ्गमुद्रया: शिवरूपे हृदाहता: ।

atha vaksye laksaṇāni mudraṇāmanupūrvaṣah ‖३‖ namaskāreṇa vandeta dhvajena dhyānamācaret | śaśakarnyā niyujyeta mukulyā cāsanākr̥tih ‖४‖ āsan̥am kalpayedatra kramaśah padmamudrayā | āvāhanāvāhanam ca devarāśya prayojayet ‖५‖ niṣṭhuryā nirudvdet vignotsāranameva ca | kālakanthya' prayujyīta śivapūjāprobodhaka ‖६‖ yojanā liṅgamudrayā: śivarūpe hṛdāhatāḥ |

Translation

The mudras which are to be essentially shown are: namaskara mudra, dhvaja mudra, sasa karnika mudra, mukula mudra, padma mudra, avahani mudra, nishthura mudra, kalakanthi mudra and linga mudra.

Translation

Now I will describe these mudras with all the essential lineaments, one by one according to the timeless traditional order. The sadhaka should perform the due salutation, holding the namaskara mudra. He should practice meditation , holding the dhvaja mudra. The internal correspondence between the sadhaka and the Deity should be maintained with the holding of sasakarnika mudra. In presenting the relevant seat to the Invoked Deity, he should hold mukula mudra. In visualizing the seat mentally, he should hold padma mudra. For invoking the Deity, he should hold avahana mudra. To stabilize the presence of the Deity and to ward off the obstacles, he should hold nishtura mudra.

296

Āsanam kalpayedatra kramaśah padmamudrayā | Āvāhanyāvahanam ca deveśasya prayojayet ||5|| niśthurayā niruddhyeta vighnotsāranāmeva ca | kalakanthyā prayuniśjita śivapūjāprabodhakā ||6|| yojanā lingamudrayāś śivarūe hyudāhratāḥ |

Salutation Mudra Śāstra Pramāna شاستر پرمان Raurava Agama - Mudra Laskanam V.7

हुदएरो तु निपीब्येत हस्तयोरभयोस्तलम् || 7|| नमस्कारा तु विदइया मन्त्रिणा मन्त्रवन्दने | हृद्देषे तु निपीप्येत हस्तयोरभहयोस्तलम् ||7|| नमस्कारा तु विज्ञेया मन्त्रिणा मन्त्रवन्दने |

Translation

Dhvaja Mudra Śāstra Pramāna شاستر پرمان Raurava Agama - Mudra Laskanam V.8

वामहस्तस्य ग्रीवायाँ तर्जनी दक्षिणेन तु || 8|| अन्गुस्ठमुथ्तम् कृत्वा ध्वजेन ध्यानमारभेत् | वामहस्तस्य ग्रीवायाँ तर्जनीआम् दक्षिणेन तु || 8|| अङ्गुष्थमुन्नातम् कृत्वा ध्वजेन ध्यानमारभेत |

Translation

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Kalakanthi Mudra

Śāstra Pramāṇa शास्त्र प्रमाण

Raurava Agama - Mudra Laskanam V.13

अङ्घुष्ठी तु नतौ कृत्वा हस्तयोरुभयोरपि ॥१३॥ उभौ चाभिमुखौ कृत्वा कालकण्ठी प्रयोजयेत् ।

Translation

Keeping the thumbs of both the hands bent and holding the hands turned towards the yogi (towards himself) is known as Kalakanthi Mudra. In order to mark the perfect completion of the worship, this Mudra is to be shown

Linga Mudra: Possess Great Vigor while Celebrating Shiva

Śāstra Pramāṇa शास्त्र प्रमाण

Raurava Agama - Mudra Laskanam V.14-17

अङ्घुष्ठी उन्नतम् कृत्वा मुष्टिं पाणी तु दक्षिणे ॥१४॥ प्रक्शिपेद्धस्तमध्ये तु वामहस्तस्य मन्त्रवित् । दक्षिणे तु तथा पाणी शेषाः कुर्यादथोपरि ॥१५॥ लिङ्गमुद्रा महावीर्या विज्ञेया शिव पूजन । एता एव महामुद्रा: शिवस्य परमात्मनः ॥१६॥ आनुपूर्व्या प्रयोक्तव्या मन्त्राणां च विशेषतः । इत्येताः साधकविद्धौ गुह्यमन्त्राः प्रकीरितताः ॥१७॥

Translation

Keeping the right thumb raised upright, clenching the fist of the right hand and placing this clenched fist within the left hand so as to be covered by the fingers of the left hand is said to be the linga mudra.

This Linga Mudra which possesses great vigor should be displayed duly in the worship of Lord Śiva. All these mudras mentioned here should be shown in an orderly way while performing the worship of Śiva the Supreme Lord, with the accompaniment of relevant mantras specifically formulated for these.

These specific and secret mantras have been enunciated here to be recited according to the context by the sadhakas. These mantras have their significant role in the system of Śiva-worship.

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bandhas

Re-Aligning the Energy flow

203

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Nithyananda Yogis who have had their Ajna chakra awakened by Paramahamsa Nithyananda have highly functioning pineal glands that allow them to perform superhuman abilities such as remote viewing, blindfold reading, and body scanning. A new human species is being created where previously considered superhuman abilities are now the norm. This is possible by using the original yogic scriptures directly which have detailed methods for empowering the chakras.

The chakras are subtle energy centers and not physical organs. Performing Bandhas help to push the Kundalini energy upward through the chakras. Thereby diseases can be cured and the function of their associated physical, psychological and neurological systems can be optimized.

Bandhas are typically practiced together with pranayama or during specific asanas.

There are four major bandhas described by in the Yoga Upanishads (e.g. Yoga-Sikhopanishad, 103):

1 Mūla Bandha - मूल बंध - root contraction

2 Uddīyana Bandha - उड्डीन बन्ध - the net holding contraction

3 Jālandhara bandha - जालन्धर बन्ध - flying contraction

4 Mahā Mudra - महा मुद्रा - the great mudra, all three bandhas simultaneously

Mūla Bandha - मूल बंध

Mūla Bandha is also known as the root lock happens and works with the Mūladhara Chakra. It is a contraction of the pelvic floor muscles. Pranic energy which normally flows out of the body is prevented from leaking and instead raised to the higher chakra energy centers along the spine. Locking this flow of energy at the base of the spine is referred to as yoni bandha. Mūla-Bandha is the most important Bandha and should be maintained during breathing exercise. The benefit is that it brings perpetual youth.

Uddīyana Bandha - उड्डीन बन्ध

Uddīyana Bandha is known as the abdominal lock therefor happens in and works with the Manipuraka Chakra. It is performed by bringing the navel in towards the spine. Through this action prana flows more easily into the Sushumna Nadi, the central energy channel along the spine where the kundalini energy can move up the chakra centers.

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The Three Bandhas - Anti-Aging and Enlightening!

Śāstra Pramāṇa शास्त्र प्रमाण

Yoga-Sikopanishad (101-103)

अपानप्राणयोरैक्ये क्षयान्मृत्युपुरीषयो: ।

युवा भवति वृद्धोऽपि सततं मूलबन्धनात् ॥ ४७ ॥

ओड्याणं कुरते यस्मादविश्रान्तं महाखगः ।

ओडियाणं तदेव स्यान्मृत्युमातङ्कशेषरी ॥ ४८ ॥

उदारात् पश्चिमे ताणमधोनाभेर्निगद्यते ।

ओड्याणमुदरे बन्धस्तत्र बन्धो विधीयते ॥ ४९ ॥

बध्नाति हि शिरोजातमधोगामि नभोजलम् ।

ततो जालंधरो बन्धः कण्ठे श्रु:ओघनाशनः ॥ ५० ॥

जालंधरे कुते बन्धे कण्ठे श्रु:ओघनाशने ।

न पीयूषं पतत्यग्नौ न च वायु: प्रधावति ॥ ५१ ॥

apānaprāṇayoraikyam kṣayānmṛtyupurīṣayoḥ |

yuvā bhavati vrddho'pi satatam mūlabandhānāt || 47 ||

oḍyāṇaṁ kurute yasamādaviśrāntaṁ mahākhagaḥ |

oḍḍiyāṇaṁ tadeva syān-mṛtyumātaṅkaśeṣarī || 48 ||

udārāt paścime tāṇa-madhonābher-nigadyate |

oḍyāṇa-mudare bandha-statra bandho vidhīyate || 49 ||

badhnāti hi śiro-jāta-madhogāmi nabho-jalam |

tato jālamdharo bandhaḥ kaṇṭhe śruḥ-khaughanaśanaḥ || 50 ||

jālamdhare kṛte bandhe kaṇṭhe śruḥ-khaughanaśane |

na pīyūṣaṁ patatyagnau na ca vāyuḥ pradhāvati || 51 ||

Translation

The Nabho-mudra (Khecari) is the great mudra. That Yogin who knows the Uddiyana, Jalandhara and Mula-bandha is the receptacle of Liberation. That is known as the Mula-bandha, wherein, having pressed the gentlals with the kick of the heel and firmly contracted the same, (the Yogin) should draw the Apana vital air upwards. Even an old man always becomes a young man by means of the Mula-bandha, on account of the union of the Prana and Apana vital airs and the diminution of urine and faeces. Whereby the great bird soars high without effort, that alone is the Uddiyana, the lion of the elephant of death. Behind the belly and below the navel, the Bandha is known as the (Pasclma) Tana, while it is known as the Uddiyana in the belly, where a Bandha is prescribed. Whereby one binds the water of ether having its origin in the head and flowing downwards, for that reason (it is known as) the Jalandhara-Bandha, which destroys the numerous ailments of the throat. When the Jalandhara Bandha, which destroys the numerous ailments of the throat, is effected, neither does the nectar flow into the fire, nor does the vital air leap forwards.

306

The Three Bandhas - success to the accomplishment of Yoga

Śāstra Pramāṇa - शास्त्र प्रमाण

Yoga-Tattvopanishad (118-122)

कण्ठमाकुñ्च हृदये स्थापयेद् दृढया धियā ॥ ११८ ॥

बन्धो जालन्धराख्योऽयम् मृत्युमातङ्ककेसरी ।

बन्धो येन सुप्रस्रिāयं प्राणस्त्रिῑयते यतः ॥ ११९ ॥

उद्यāणाख्यो हि बन्धोऽयं योगिभिः समudāहृतः ।

पार्ष्णिभāगेन संपीड्य योनिमाकुñ्चयेद् दृढम् ॥ १२० ॥

अपानमूrdhvamुत्थāप्य योनिबन्धोऽयमुच्यते ।

प्रāणापāनौ नादबिन्दू मूलबन्धेन चैकताम् ॥ १२१ ॥

गत्वा योगस्य संसिद्धिं यच्छतो नāत्र संशयः ।

kanthamakuñchya hṛdaye sthāpayed dṛḍhayā dhiyā || 118 ||

bandho jālandharākhya'yam ṃṛtyumātaṅkakesari |

bandho yena suṣumṇāyāṃ prāṇastṛḍḍhīyate yataḥ || 119 ||

uḍyāṇākhya hi bandho'yaṃ Yogibhiḥ samudāhṛtaḥ |

pārṣṇibhāgena sampīḍya yonimākuñchayed dṛḍham || 120 ||

apānamūrdhvamutthāpya yonibandho'yamucyate |

prāṇāpānau nādabindu mūlabandhena caikatām || 121 ||

gatvā Yogasya saṃsiddhiṃ yacchato nātra saṃśayaḥ |

Translation

How to perform Bandhas

Āpta Pramāṇa - आप्त प्रमाण

Haṭharatnāvali II.7-8

पूरकान्ते तु कर्तव्यो बन्धो जालन्धराभिधःः ॥ ७॥

कुम्भकान्ते रेचकादौ कर्तव्यस्त्रिῑधानकः । ॥ ७॥

अधस्तादकुनेनāशु कण्ठसङ्कोचने कृते

मध्ये पविमतानेन स्थाप्याणो ब्रह्मनāदिगः । ॥ ८॥

pūrakānte tu kartavyo bandho jālandharābhidhaḥ || ७||

kumbhakānte recakādau kartavyastr iῑdhānakaiḥ |

adhasṭādakunenaśu kaṇṭhasaṅkocane kṛte

madhyepa vimatanena sthāpyaṇo brahmanādigaiḥ || ८||

Translation

pūrakānte tu kartavyo bandho jālandharābhidhah‖ kumbhakānte recakādau kartavyastūddīyanakah‖ 7 ‖ adhastātkuhcanenāśu kanṭhasaṅkocane kr̥te līmadhye paścimatānena syātprāṇo brahmanādigaḥ‖ 8 ‖

Importance of Bandhas Āpta Pramāṇa - आप्त प्रमाण Haṭharatnāvalī (2, 68)

भन्यतमयिदं श्रेष्ठं महासिद्धैःश्व सेवितम्‌ ‖ सर्वेषां योगतन्त्राणां साधनं योगिनो विदुः ‖ ६८ ‖ bhandhatrayamidam śreṣṭham mahāsiddhaiśca sevitam‖ sarveṣāṁ Yogatantrāṇāṁ sāadhanam Yogino viduḥ‖ 68 ‖

Apply Three Bandhas Āpta Pramāṇa - आप्त प्रमाण Haṭharatnavali II.69

अधस्तात्कुक्षुनेनाशु कण्ठसङ्कोचने कृतेः ॥ मध्ये पश्चिमतानेन स्यात् प्राणो ब्रह्मनाडिगः ॥ ६९ ॥ adhastātkukṣunenenāśu kanṭhasaṅkocane kr̥te‖ madhye paścimatānena syāt prāṇo brahmanādigaḥ‖ 69 ‖

Active Kundalini through Bandhas Āpta Pramāṇa - आप्त प्रमाण Haṭharatnavali II.70

मूलस्थानं समाकुष्ट्वा उद्डियानं तु कारयेत् ॥ इडां च पिङ्गलं बद्ध्वा वाहयेत् पश्चिमं पथ्म ॥ ७० ॥ mūlasthānam samākruṣṭvā uddīyānam tu kārayet‖ idām ca piṅgalam baddhvā vāhayet paścimam patham‖ 70 ‖

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Mula Bandha

Śāstra Pramāṇa शास्त्र प्रमाण

Dhyana-bindu Upanisad (73-74)

अपानप्राणयोरैक्यं क्षयान्मूलपुरीषयो: ॥ ७३ ॥

युवा भवति वृद्धोऽपि सततं मूलबन्धनात् । पार्श्विभागेन संपीड्य योनिमाकुñ्चयेद्गुदम् ॥ ७४ ॥

apānaprāṇayoraikyaṃ kṣayānmūlapurīṣayoḥ || 73 ||

yuvā bhavati vrddho'pi satataṃ mūlabandhanāt | pārṣṇibhāgena sampīḍya yonimākuñcayedgudam || 74 ||

Translation

By the diminution of urine and feces is attained the union of the Prana and the Apana vital airs.

By performing Mula-bandha always, even an old man becomes young. By pressing the genitals with the heels, (the Yogin) should contract the anus, by drawing the Apana upwards: This is known as Mulabandha.

315

Opening the Susumna by Kumbhaka

Śāstra Pramāna ⍔āśtra pramāṇa

Sandilyopanishad VI. 36.1 -36.4

अकुंचनेन कुण्डलिन्याः कवाटमुद्गात्वमोक्षद्वारं विभेदयेतཿ ॣ31-1 ।

येन मार्गेण गन्तव्यं तदुवारं मुखेनाच्छाद

प्रसुप्ता कुण्डलिनी कुडिलाकार सर्पवद्रिष्टा भवति ॣ31-2 ।

सा शक्तियैन चालित स्यात स तु मुक्तो भवति ।

सा कुण्डलिनी कण्ठोचफ्वागे सुप्ता चेद्योगिनां मुक्तये भवति ।

बन्धनर्याधो मूढानामཿ ॣ31-3 ।

इडादिमार्गद्वयलं विहाय सुषुम्नामार्गेण गच्छेत् तद्विण्णोः परमं पदं ॣ31-ॣ4 ।

Translation

"Forcing open the door of the Kundalini, by constriction (of the anus), (the Yogin) should burst through the door of liberation the Kundalini, sleeping with its face covering the very door through which (the Yogin) has to move upwards, is encoiled with a crooked form like a serpent, By whomsoever that power is roused, he is verily liberated. Should that power sleep in the portion above the throat, that will conduce to the liberation of the Yogin-s. Should it be below (the throat), that will be for the bondage of the ignorant. Should he adopt the Susumna course, giving up the two courses of the Ida (and the Pingala), then (would he reach), the highest state of Vi→nu."

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Yogi Becomes Immortal Through Mula Bandha

Āpta Pramāṇa - ဖ्र्र। प्रम्ण

Haṭapradīpikā of Svātmārāma V.88

पार्ष्णभागे सम्पीढ्य योनिमाकुछ्ययेद् गुदम् ||

अपानमुर्ध्यमाकुछ्ह मूलबन्यो यमुचयते || ५८ ||

अचोगतिमपां वर्डे ऊर्ध्वगे कुरुते बलात् ||

अकुछ्मनेन ते प्राहमूर्धबन्यं हि योगिनः || ५९ ||

गुद्रे पार्ष्ण्या च सम्पीढ्य वायुमाकुछ्ययेद् बलात् ||

वारं वारे यथा चोद्ध्वीं समायाति समीरणः || ६० ||

प्राणापानौ नादबिंदु मूलबन्येन चआएकताम् ||

गतौ तदा योगरिद्धौ प्राप्तोयय न सम्शयः || ६१ ||

युवा भवति बुद्धो पि सतते मूलबन्यनातू ||

अपाने चोद्ध्गे जाते प्रयाते वहिमण्डले

तथानललस्थादीप्तिरवयुना पेरिर्ता यथा || ६३ ||

यातरयातौ वहन्यपानौ मूलरूपसवरूपक्यौ

तेनाभ्यांतः प्रदीप्तस्तु ज्वलनो देहजस्थया || ६४ ||

दण्डाहता भुजङ्जीव निहस्तिं रजुतामियात् ||

बिलं प्रविश्टेव ततो ब्रह्मनाड्यन्तर् ब्रजेत् ||

तस्मात्रित्यं मूलबन््यः कर्तव्यो योगिभिहः सदा || ६५ ||

322

Yogi Becomes Immortal Through Mula Bandha

Āpta Pramāṇa - आप्त प्रमाण

Haṭhapradīpikā of Svātmārāma V.88

parṣṇibhgese sampīdya yonimākun̄cayed gudam ‖

apānamūrdhvamakuñcya mūlabandho 'yamucyate ‖ 58 ‖

adhogatimapānām vai ūrdhvagam kurute balāt ‖

ākun̄canena tam prahurmūlabandham hi Yoginah ‖ 59 ‖

gudam parṣṇyā ca sampīdya vāyumākun̄cayed balāt ‖

vāram vāram yathā cordhvam samāyāti samiranah ‖ 60 ‖

prānāpānau nādabindū mūlabandhena calkatām ‖

gatau tadā Yogasiddhim prāpnotyeva na samśayah ‖ 61 ‖

apānāprānayoralkyam kṣayo mūtra-puriṣayoh ‖

yuvā bhavati vrddho 'pi satatam mūlabandhanāt ‖ 62 ‖

apāne cordhvage jāte prayāte vahnimandale

tathānalaśikhādiptirvayuna peritā yathā 63 ‖

yātayātau vahnyapānau mūlārūpasvarūpakau

tenābhyantah pradīptastu jvalano dehajasatathā 64 ‖

danḍāhata bhujangiva niscitam rjutāmīyāt

bilam praviśteva tato brahmādyantaram vrajet ‖

tasmānityam mūlabandhah kartavyo Yogibhiḥ sadā 65 ‖

Translation

When Apāna rises up and reaches the region of fire (Navel region), the flame of the fire blazes forth, being fanned by vāyu. 63

Then the fire and Apāna take their original form, which intensify the bodily fire. 64

These verses give a rationale of arousal of kundalini by the practice of Mūlabandha 65.

323

The Uddiyana Bandha Explained

Śāstra Pramāṇa - शास्त्र प्रमाण

Yoga-Sikhopanishad (106-109)

कुम्भकान्ते रेचकादृओं कर्तव्यस्तूड्डियानकः ।

बन्धो येन सुषुम्नायां प्राणस्तूड्डीयते यतः ॥ १०६ ॥

तस्मादूड्डीयणाख्योदयं योगिभिः समुदाहृतः ।

उड्डियानं तु सहजं गुरूणा कथितं सदा ॥ १०७ ॥

अभ्यसेत् तदतन्द्रस्तु वृद्धोऽपि तरुणो भवेत् ।

नाभेरूर्ध्वमधःश्वासं ताणं कुर्यात् प्रयत्नतः ॥ १०८ ॥

प्राणामसमभ्यसेन्मृत्युं जयत्येव न संशयः ।

kumbhakānte recakādau kartavyastūḍḍiyānakah |

bandho yena suṣumnāyāṃ prāṇastūḍḍīyate yataḥ | 106 |

tasmāduḍḍīyanaākhyo'yaṃ Yogibhiḥ samudāhṛtaḥ |

uḍḍīyānaṃ tu sahajaṃ gurūṇā kathitaṃ sadā || 107 ||

abhyaset tadatandras tu vṛddho'pi taruṇo bhavet |

nabherūrdhvamadhaḥśvāsaṃ tāṇaṃ kuryāt prayatnataḥ || 108 ||

prāṇāmasamabhyasenmrtyuṃ jayatyeva na saṃśayaḥ |

Translation

The Uddiyana-bandha should be performed at the close of the Kumbhaka and before the Recaka (expulsion of vital air). For the reason that by (such Bandha) the Prana (vital air) would spring up in the Susumna, this is said to be what is called Uddiyana by Yogin-s.

Uddiyana is always communicated by the Guru in the natural course. (The practitioner) should practice it without sloth. (whereupon) even an old man would turn young. He should, with effort, make constriction above and below the navel. Should he practice it for six months, he will verily conquer death; there is no doubt (about it). (106-109)

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How to Practice

Uddiyana Bandha

Śāstra Pramāṇa - शास्त्र प्रमाण

Dhyāna-bindu Upanisad (75-77)

apanamūrdhvamukṛkṛṣya mūlabandho'dyamucyate |

uḍḍiyāṇaṃ kurute yasmādiviśrāntamahākhagāḥ |

|| ७५ ||

uḍḍiyāṇaṃ tadev syāttatra bandho vidhīyate |

udare paścimaṃ tānaṃ nābheruḍḍhvaṃ tu kārayet |

|| ७६ ||

uddīyāṇādhyaye bandhyaṃ mrtyumātṛṅkakesarī |

badhnāti hi śirojāatamadhyogāminabhojalāṃ |

|| ७७ ||

apanamūrdhvamukṛkṛṣya mūlabandho'yamucyate |

uḍḍiyāṇaṃ kurute yasmādiviśrāntamahākhagāḥ || 75 ||

uḍḍiyānaṃ tadeva syāttatra bandho vidhīyate |

udare paścimaṃ tānaṃ nābheruḍḍhvaṃ tu kārayet || 76 ||

uddīyāṇo'yathaṃ bandho mrtyumātṛṅkakesarī |

badhnāti hi śirojātāmadhyogāminabhojalāṃ || 77 ||

Translation

By what means a great bird soars up without rest, that alone is the Uddiyana and a Bandha is prescribed therefor. One should assume the Paścima-tana (constricting the belly) posture in the belly above the navel.

This will be the Uddiyana-bandha, the lion which will quell the elephant of Death, and which binds (the disease-generating) phlegm which is the water of Ether having its origin at the (thousand petalled lotus of the) head, flowing downwards.

327

How to Execute Uddiyana-Bandha

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.48

नामेरुर्ध्वमधस्थयापि तानं पश्चिममाचरेत् ।

उड्डयानबन्ध पेष स्यात्सर्वदुःखौधनाशनः॥

उदरे पश्चिमं तानं नाभेरुर्ध्व तु कारयेत् ।

उड्यानाख्योऽत्र बन्धोऽयं मृत्युमातङ्ककेशरी ॥ ४८ ॥

nābherurdhvamadhasthayāpi tānam paścimamācaret |

uddiyanabandha peṣa syātsarvaduhkhaughanāśanaḥ॥

udare paścimam tānam nābherūrdhvam tu kārayet |

uḍyānākhyo'tra bandho'yaṃ mrtyumātaṅkakeśarī ॥ 48 ॥

Translation

When the intestines above and below the navel are brought to the left slde, It is called Uddyana-Bandha - the destroyer of all sins and sorrows. The left side viscera of the abdominal cavity should be brought above the navel. This is Uddyana-Bandha, the lion of the elephant of death.

Practise Uddiyana-Bandha Four times a Day

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.49

नित्यं यः कुरुते योगी चतुर्वारं दिने दिने ।

तस्य नाभेस्थु स्यादेन सिद्धो भवेम्मरुत् ॥ ४९ ॥

nityam yaḥ kurute yogī catuvāram dine dine|

tasya nābheshtu syādena siddho bhavenmarut ॥ 49 ॥

Translation

The Yogi, who always practises it four times a day, purifies thereby his navel, through which the winds are purified.

Conquer Death, by Practising Uddiyana-Bandha for Six months

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita(BA)-IV.50

षण्मासमभ्यस्ययोगी मृत्युं जयति निश्चितम् ।

तस्योदराग्निर्ज्वलति रसवृद्धिः प्रजायते ॥ ५० ॥

ṣaṇmāsamabhyasanyogī mrtyum jayati niścitam |

tasyodarāgnirjvalati rasavṛddhiḥ prajāyate ॥ 50 ॥

Translation

By practising it for six months, the Yogi certainly conquers death; the gastric fire is kindled, and there takes place an increase of the fluids of the body.

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Uddiyana Bandha

Āpta Pramāṇa - आप्त प्रमाण

Nathamuni Yoga Rahasya I.64

स्थितोपविष्ट: वा कुर्याच्छयितवाडपि यथारुचि ।

अकृताहार: एव स्यात् उद्धीयानक बन्धने ॥

sthitopaviśya vā kuryācchayitvā'pi yathāruci |

akṛtāhārah eva syāt uddīyānaka bandhane || 64 ||

Translation

Uddiyana bandha can be done in standing, seated or even lying postures as per one's preference, but it must always be done only before taking food.

Uddiyana Bandha -

Conquerer of Death

Āpta Pramāṇa - आप्त प्रमाण

Goraksh Paddhati I.77-78

उद्यानं कुरते यस्तादविश्रान्तं महाखगगम् ।

उद्यानं तदेव स्यान्मृत्युमातङ्ककेसरी ॥७७॥

उदरात्पश्चिमे भागे अधो नाभेर्निगच्छते ।

उद्धीयानो ह्यायं बन्धस्तत्र बन्धो निगद्यते ॥७८॥

udyānaṁ kurute yasmādaviśrāntaṁ mahākhagagam |

uddīyānaṁ tadeva syānmṛtyumātaṅgakesari||77||

udarātpaścime bhāge adho nābhernigadyate |

uddīyāno hyāyaṁ bandhastatra bandho nigadyate||78||

Translation

Just as a great bird takes to flight untiringly, so his [practice of] Uddīyāna[-bandha] becomes a lion to the elephant of death. (1.77)

This upward lock (Uddīyāna-bandha) is said [to be practiced] below the navel and at the back portion of the abdomen. There the lock is said [to be applied]. (1.78)

330

Uddiyana - The Energy That Rises

Āpta Pramāṇa -ပ ဖ्रमဖण Hṯṭhapradīpikဖ of Svātmārဖma V.90

अथ उद्डीयान-बन्धहूर्धवम् येन सुपुसायाः प्राणस्तम्भियते यतः रस्मादुडीयानख्योडं योगिभिः समुदाहृततः रस्उडीयानः कुरुते यस्माद्र अविश्रान्तो महाखगाः रस्उडीयाने तदेव स्यात्तर्तर बन्धो विधीयते रस्

Translation

The practice, which channelizes the prāṇa through suṣumnā in the upward direction, is called Uddīyāna by the Yogīs. 90The practice, which makes the great bird (prāṇa) always moving upwards incessantly, is known as uddīyāna. 91.

Uddiyana Bandha - The Lion That Overcomes Death

Āpta Pramāṇa -ပ ဖ्रमဖण Hṯṭhapradīpikဖ of Svātmārဖma V.92

उदरे पश्चिं तानं नाभरेत्-ऊर्ध्वम् कारयेत्रस्उड्डीयानो हासी बन्ध्यो मृत्युमातंग-केसरी रस्

Translation

Retract the abdomen above the navel towards the back. This is uddīyāna, which overcomes death, like a lion killing an elephant. 92.

Uddiyana Bandha - Makes You Young Again

Āpta Pramāṇa -ပ ဖ्रमဖण Hṯṭhapradīpikဖ of Svātmārဖma V.93

उद्डीयाणं तु सहजं गुरुणा कथितं सदဖस्उद्डीयाणं तु सहजं गुरुणा कथितं सदဖ रस्अभ्यासेतं सततं यस्तु वृद्धो ड्पि तरुणो भवेत्रस्

Translation

As a result of continuous practice of Uddīyāna, as prescribed by Guru, even the old person becomes young. 93.

331

Technique to Awaken Kunalini

Āpta Pramāṇa - ပत प्रमा।ṇ Haथहapradipikā of Svātmārāma V.95-96

सति वज्रासने पादौऊ कराभ्याँ धारयेदः हदल्म् ।ज़। गुल्फदेशसमीपे च कन्दर्प तल् पीडयेतः ।ॕ। पर्श्चिमे तानमुद्डे कारयेच्छुक हदि ।।गनैर्-यथा प्राण्-स्कन्ध-संगेन गच्छति ।।ॖ।

Adopt vajrāsana, firmly hold the feet near the ankles with respective hands and press upon the genital at that spot. 95.Contracting the abdomen towards the back, press the chin towards the chest in such a manner that the prāna gradually rises up along the shoulders. 96.

Most Powerful Bandhā

Āpta Pramāṇa - ပत प्रमा।ṇ Haथहapradipikā of Svātmārāma V.97

सर्वेषामव बन्धानाम्-उत्तमो ह्युद्धियानकाह। उद्दियाने हढहे बन्धे मूलं स्वाभाविक भवेतः ।ॷ।

Among all the bandhas, Uddiyāna is the best. With firm application of Uddiyāna, Mūla (-bandha) is automatically formed. 97.

Uddiyanabandha

Āpta Pramāṇa - ဖ्राप्ताण

Nathamuni Yoga Rahasya I.62

स्थित्वोपविष्ट्य वा कुऱ्याच्छयित्ल्वाडपि यथारुचि । अकृताहारः एव स्थात् उड्डीयानक बन्धने ।। sthitvopaviśya vā kuryācchayitvā'pi yathāruci | akṛtāhāraḥ eva syāt udḍīyānaka bandhane || 62 ||

Translation

Uddiyanabandha

Āpta Pramāṇa - ဖ्राप्ताण

Nathamuni Yoga Rahasya I.63

गुल्मप्लिहादिरोगाणां नाशकं शक्ति चालकं । गुरुपदेशतो ज्ञात्वा नियमेनाभ्यसेदिदं ।। gulmaplīhadirogāṇāṁ nāśakaṁ śakti cālakam | gurūpadeśato jñātvā niyamenābhyased idaṁ || 63 ||

Translation

Uddiyanabandha

Āpta Pramāṇa - ဖ्राप्ताण

Nathamuni Yoga Rahasya I.67

जालंधराख्यबन्धस्य मूलमुद्यान बन्धनं । नियमेनोभयानस्य बन्धस्याभ्यासतो दृढं । नाडीचक्राणि शुद्धानि भवन्ति बलवन्ति च ।। jālamdhārakhyabandhasya mūlamudyāna bandhanam | niyamenodḍiyānasya bandhasyābhyāsato dṛḍhaṁ | nāḍicakrāṇi śuddhāni bhavanti balavanti ca || 67 ||

Translation

333

Uddiyanabandha

Āpta Pramāṇa - आप्त प्रमाण

Nathamuni Yoga Rahasya I.68

यकृत्प्लीहगतास्सर्वे मलाः शुध्यन्ति नित्यशः। जठराग्निविवृद्धिश्च मूलरोगश्च नश्यति ॥ yakṛtplīhagatāssarve malāḥ śusyanti nityaśaḥ | jaṭharāgnivivrddhīśca mūlrōgaśca naśyati || 68 ||

Uddiyanabandha

Āpta Pramāṇa - आप्त प्रमाण

Nathamuni Yoga Rahasya I.69

अपानकोपतो ये हि व्याधिसंघा उदीरिता:। मूलवतो ते विनश्यन्ति लोहितस्सरलो भवेत् ॥ apānakopaṭo ye hi vyādhisaṃghā udīritāḥ | mūlato te vinaśyanti lohitassaralo bhavet || 69 ||

Uddiyanabandha

Āpta Pramāṇa - आप्त प्रमाण

Nathamuni Yoga Rahasya I.70

आलस्यमूलोच्छेदाय प्रभुरुद्यानबन्धनः। मितसत्वहिताहारसेवनात् सिद्धिमाप्नुयात् ॥ ālasyamūlocchedāya prabhurudyānabandhanaḥ | mitasatvahitāhārasevanāt siddhimāpnuyāt || 70 ||

334

The Jalamdhara Bandha Explained

Śāstra Pramāṇa - शास्त्र प्रमाण

Yoga-Sikhopanishad (109-112)

पूरकान्ते तु कर्तव्यो बन्धो जालन्धराभिधः ।

कण्ठसंकोचरूपोऽसौ वायुमार्गनिरोधकः ।

कण्ठमाकृष्य हृदये स्थापयेद् हृढमिच्छया ।

बन्धो जालन्धराख्योऽयममृताप्यायकारकः ।

अधस्तात् कुण्डलिनीसु कण्ठसङ्कोचने कृते ।

मध्ये पाश्चिमतानेन स्वात् प्राणो ब्रह्मनाडिगः ।

कुण्डल्याः ग्रन्थिभेदनेन निर्विकलपकप्राप्तिःः

वज्रासनस्थितो योगी चालयित्वा तु कुण्डलीम् ।

pūrakānte tu kartavyo bandho jālamdharābhidhah

kamnthasamkocarūpo'sau vāyumārganirodhakah

kanthamākruñcya hrdaye sthāpayed drḍhamicchayā

bandho jālamdharākhyo'yamamrtāpyāyakārakah

adhastāt kuñcanenāsu kanthasamkocane krte

madhye pāścimatānena svāt prāṇo brahmanāḍigah

kuṇḍalyā granthitrayavibhedanena nirvikalpakaprapaptriḥ

vajrāsanasthito yogī cālayitvā tu kuṇḍalīm

Translation

The Bandha known as Jalamdhara should be performed at the close of the Puraka (In-filling the vital air). This is of the form of constricting the throat with a view to obstruct the passage of vital air. After constricting the throat, he should establish (the vital air) firmly in the bosom.

This is known as the Jalamdhara-bandha, which causes the full flow of nectar. Should the constriction of the throat be made with the immediate contraction of the nether part, by (performing) Pas’cima-tana in the middle, the Prana (vital air) will reach the Brahma-nadi.

335

How to Perform the Jalamdhara Bandha

Śāstra Pramāṇa - शास्त्र प्रमाण

Yoga Kundali-Upanishad (1, 51-53)

pūrakānte tu kartavyo bandho jālandharābhidhah |

kanṭhasaṃkocanāḍsṛṇau vāyumārganirodhakah | 51 ||

adhastāt kuṇḍalī nāsyā kanṭhasaṃkocane kṛte |

madhye paścimatāṃ svāt prāṇo brahmanāḍihing || 52 ||

pūrvoktena kramenaiṣa samyagāsanamasthitah |

cālanam tu sarasvatyāḥ kṛtvā prāṇam nirodhyayet || 53 ||

pūrakānte tu kartavyo bandho jālamdharābhidhah |

kanṭhasaṃkocanāḍsṛṇau vāyumārganirodhakah | 51 ||

adhastāt kuṇḍalī nāsyā kanṭhasaṃkocane kṛte |

madhye paścimatāṃ svāt prāṇo brahmanāḍihing || 52 ||

pūrvoktena kramenaiṣa samyagāsanamasthitah |

cālanam tu sarasvatyāḥ kṛtvā prāṇam nirodhyayet || 53 ||

Translation

Śāstra Pramāṇa - शास्त्र प्रमाण

Haṭharatnāvalī II.66 - 71

कण्ठमाकुज्च हृदये स्थापयेच्चिनुकं हदम् ।

बन्धो जालन्धराख्यो ’यं जरामृत्यु विनाशकः ।

बन्ध्राति हि शिराजालं नाचो याति नभोजलम् । ६६ ।।

ततो जालन्धरो बन्ध्यः कण्ठसङ्कोचने कृते ।

न पीयूषं पतत्यप्सु न च वायु: प्रकुप्यति । ६७ ।।

भस्त्रिकयमिदं श्रेष्ठं महासिद्धिप्रदं सेव्यतम् ।

सर्वेषां योगतन्त्राणां साधनं योगिनो विदुः ।। ६८ ।।

कण्ठमाकुज्च हृदये स्थापयेच्चिनुकं हदम् ।

बन्धो जालन्धराख्यो ’यं जरामृत्यु विनाशकः ।

बन्ध्राति हि शिराजालं नाचो याति नभोजलम् । ६६ ।।

ततो जालन्धरो बन्ध्यः कण्ठसङ्कोचने कृते ।

न पीयूषं पतत्यप्सु न च वायु: प्रकुप्यति । ६७ ।।

भस्त्रिकयमिदं श्रेष्ठं महासिद्धिप्रदं सेव्यतम् ।

सर्वेषां योगतन्त्राणां साधनं योगिनो विदुः ।। ६८ ।।

Translation

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Jalandhara Bhandha Continued

Āpta Pramāna - ဖाप्त प्रमाण

Nathamuni Yoga Rahasya 1.75, 77

कठङ्कसंकोचन् कर्त्वा चुबुंकं हृदये ढर्मम् र

न्यास्य हस्ती भ्रूवोर्मच्च चांतरे विनियोजयेत् र

हस्तौ च जानुनोर्न्यास्य डंटाकारी सुनिश्चलौ र

उपविश्यैवमैकुष्ट्र्य कण्ठराँ बन्थामब्यसेत् र

kanthasamkocanam krtva cubukam hrdaye drdham |

nyasya drstim bhruvormadhye cantare viniyojayet |

hastau ca janunornyasya dandakarau suniscalau |

upavisyaivamakuncya kandharan bandhamabhyaset ||

badhnati hi sirocailam nadho yati nabhojalam |

tato jalamdharo bandho kanthaduhkhaughanagsanah || 79 ||

jalandhare krte bandhe kanthasamkocalaksane |

na pīyusam patatyagnau na ca vayuh prakupyati || 80 ||

Therefore [this practice] removes a host of diseases of the throat. (1.79) By performing the Jalandhara-bandha, characterized by the [deliberate] constriction of the throat, the nectar does not fall into the fire, and the air is not agitated. (1.80)

Translation

Contracting the neck and placing the chin firmly on the chest, the eyes must be focused between the eyebrows and kept closed (In Jalamdhara bandha).

The banda must be done, sitting with the hands on the knees like a stick, without moving, and placing the chin between the hollow of the two clavicles.

Jalandhara Bhandha Continued

Āpta Pramāna - ဖाप्त प्रमाण

Nathamuni Yoga Rahasya 1.80-81

बन्धातद्माप्स्खलेच्च वीर्यां कदापि हि

स्त्रीणाँ रजोविवृद्धिश्ा जायते न हि संशयाहृ

न हि कुप्यति वायुश्ह हृदरोगाश्च प्रशाम्न्ति

हृदरोगाहृ कर्णबोधा नासारोग तथा तृषा

समूलतो विनह्न्यन्ति बन्ध्यात् जालन्धरात्स्दा

bandhadasmannaskhalecca vīryam nnam kadapi hi |

strinam rajoviddhisuddhasca jayate na hi samcayah |

na hi kupyati vayusca hrdrogasca prasamyati |

drstidosah karnabodha nasaroga tatha trsa |

samulato vinahsynti bandhat jalandharatasda ||

Through this (Jalamdhara) bandha, a man never loses his virility. The Rajo kosha (reproductive organs) of women are also cleansed. In this there is no doubt.

Further, as a result of Jalamdhara bandha, there will be no vitiation of vayu and diseases of the heart will be reduced. Also, diseases of the eyes and nose, ear pain and thirst are removed, along with their causes.

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Fun in the Three Worlds

Śāstra Pramāṇa - शास्ल प्रमाण

Shiva Samhita (YV)-IV.62

बन्धेनानेन पीयूषं स्वयं पिबति बुद्धिमान् ।

अमृतं च सम्प्राप्य मोदते भुवनत्रये ।। ६२ ।।

bandhenānena pīyuṣaṃ svayaṃ pibati buddhimān |

amratvaṃ ca samprāpya modate bhuvanatraye || 62 ||

Translation

By applying this bandha, the wise Yogi drinks the nectar himself. He becomes immortal and has fun in the three worlds.

Achieve Perfection

Śāstra Pramāṇa - शास्ल प्रमाण

Shiva Samhita (YV)-IV.63

जालन्धरो बन्ध एष सिद्धानां सिद्धिदायकः ।

अभ्यासः क्रियते नित्यं योगिना सिद्धिमिच्छता ।। ६३ ।।

jālandharo bandha eṣa siddhānāṃ siddhidāyakāḥ |

abhyāsaḥ kriyate nityaṃ yoginā siddhimicchatā || 63 ||

Translation

This Jalandharabandha grants perfection to adepts.The Yogi desirous of perfection should carry out the practice regularly.

Become a Sage or Poet in Six Months

Śāstra Pramāṇa - शास्ल प्रमाण

Shiva Samhita (BA)-III.73

राजदन्ततटिलं गाढं संपीड्य विधिना पिबेत् ।

ध्यात्वा कुण्डलिनीं देवीं षण्मासेन कविर्भवेत् ।। ७३ ।।

rajadantatabilam gādhaṃ sampīḍya vidhinā pibet |

dhyātvā kuṇḍalinīm devīṃ ṣaṇmāsen kavirbhavet || 73 ||

Translation

When having firmly closed the glottis by the proper Yogic method, and contemplating on the Goddess Kundalini, he drinks (the moon fluid of immortality), he becomes a sage or poet within six months.

342

Maha Bandha

Śāstra Pramāṇa - शास्त्र प्रमाण

Yoga-Tattvopanishad (112-115)

पार्णि वामस्य पादस्य योनिस्थाने नियोजयेत् ।

प्रसार्य दक्षिणं पादं हस्ताभ्यां धारयेद दृढम् । ११२ ।

चुबुकं हृदि विन्यास्य पूरयेद्वायुनापुनः ।

कुम्भकेन यथाशक्त्या धारयित्वा तु रेचयेत् । ११३ ।

वामाङ्घ्रिसमभ्यस्य दक्षिणाङ्घ्रेण समभ्यसेत् ।

प्रसारितस्तु यः पादस्तमुरूपरि मानयेत् । ११४ ।

अयमेव महाबन्ध उभयाह्यैवमभव्यसेत् ।

pārṇi vāmasya pādasya yonisthāne niyojayet |

prasārya dakṣiṇaṃ pādaṃ hastābhyāṃ dhārayed drḍham || 112 ||

cubukaṃ hṛdi vinyāsya pūrayedvāyunā punaḥ |

kumbhakena yathāśaktyā dhārayitvā tu recayet || 113 ||

vāmāṅghena samabhyasya dakṣāṅghena samabhyaset |

prasāritastu yaḥ pādas tamurūpari mānayet || 114 ||

ayameva mahābandha ubhayahtva mabhyaset |

Translation

(The Yogin) should place the hind part of the left foot on the genitals and stretching out the right foot, should hold it firmly with both hands. Placing the chin on the heart, again he should infill with air and holding it with Kumbhaka, as far as it lies in his power, should expel it.

Having practiced first with the left side of the body, he should then practice with the right side. Whichever foot is stretched out, he should mount it on the thigh (of the other leg). This is the Maha-bandha and one should practice it bothways in this manner.

343

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Instructions in Maha Vedha

अप्त प्रमाआण - आप्त प्रमाण Hatha Yoga Pradipika III.27

समहस्तयुचो भूमौ स्फिच्छौ सनादयेच्छुनैलह putadvayamatikramya vayuh sphurati madhyaghah

Translation

Resting both the hands equally on the ground, he should raise himself a little and strike his buttocks against the ground gently. The air, leaving both the passages namely Idā and Pingalā, starts into the middle one.

Instructions in Maha Vedha

अप्त प्रमाआण - आप्त प्रमाण Hatha Yoga Pradipika III.28

सोमसूर्याभ्यसंबन्धो जायते चामृताया व मृतावस्था समुत्पन्ना ततो वायुम विरेचयेत mrtavastha samutpanna tato vayum virechayet

Translation

The union of the Idā and the Pingalā is affected, in order to bring about Immortality. When the air becomes as it were dead (by leaving its course through the Idā and the Pingalā) (i.e., when it has been kept confined), then it should be expelled.

Benefits of Maha Vedha Giver of Siddhis, Destroyer of Old Age, Grey Hair, etc.

अप्त प्रमाआण - आप्त प्रमाण Hatha Yoga Pradipika III.29

महावेधोअयमभ्यासान्महासिद्धिप्रदायकह valipalitavepaghna sevyate sadhakottamalh

Translation

The practice of this Mahā Vedha, the giver of great Siddhis, destroys old age, grey hair, and shaking of the body, and therefore it is practised by the best Masters.

Three Great Secrets of Maha Vedha (mention of Anima Siddhi)

अप्त प्रमाआण - आप्त प्रमाण Hatha Yoga Pradipika III.30

पुतल्यम् महाघ्नुयाम जरामृत्यु विनाशनम etattrayam mahaghuyam jaramrtyuvinashanam vahinivrddhikaram chaiva hyanimadighunapradam

Translation

These Three are the great secrets. They are the destroyers of old age and death, increase the appetite, confer the accomplishments of Anima, etc.

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Tana: Technique to Activate Kundalini

Āpta Pramāṇa - आप्त प्रमाण

Hathatatvakaumudi IX.10-12

नाभी चरदेकुलपञ्चकोपरि हृदोदधरे तानमं मुहुर्मुहुः ॥

सुखासने नाभिमभिप्रपस्यतो धृत्वा करी वस्तिगतां मिलित्वा ॥ १० ॥

परस्परं यः सम्प्रष्टढण्ड-म्न्याशिरः सन्ततमादरेण ॥

प्राणः प्रचीचीनपथं हि तस्य यात्याशु कन्दशूलतिशिवरी च ॥ ११ ॥

अथवा केवलं तानमहासेन नाभिमण्डलेऽसकृत् प्रत्येकं धीरः कनकक्षोभकर्म मुनेः ॥ १२ ॥

nābhī caredangulapañcakopari hṛdoddhare tānamaṃ muhuṃmuhūḥ ||

sukhāsane nābhimabhiprapasyato dhṛtvā karau vastigatāṃ militvā || 10 ||

parasparaṃ yaḥ samaprṣṭhaḍaṇḍa-manyāśiraḥ santatamādareṇa ||

prāṇaḥ pracīcīnapathaṃ hi tasya yātyāśu kandaśūlatiśivarī ca || 11 ||

athavā kevalaṃ tānamahyāsen nābhimāṇḍaleʼsakṛt pratyaḥaṃ dhīraḥ kanakṣobhakaram mūneḥ || 12 ||

Translation

Assume sukhasana. Repeatedly pull

the region five digits above the navel

and placing the hands on the pelvis.10

One should carefully keep back, spine,

neck and head consistently erect.

Thus prana moves in the posterior

path sushumna and kundalini soon

leaves kanda.11A wise man should

daily practice tana alone at the navel

region repeatedly which agitates the

kanda.12

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Mula Bandha Sākśī Pramāṇa - साक्षी प्रमाण

By doing Nithyananda Yoga in the breathing space of Swamiji and engaging the Mula Bandha, intense energy was rising up from the bottom of the spine, all the way up to the Sahasrara Chakra. Intense light was floating through my whole body, my eyes, my whole being, my everything. Marlene Wallner, Public Relations/ Yoga Teacher, Austria

Uddiyana bandha Sākśī Pramāṇa - साक्षी प्रमाण

After Swamiji's initiation I practiced Uddiyana Bandha which took me to the space of experiencing Kevala Kumbhaka. This is the state where you do not breathe in or out yet. Where the flow of air is minimum, but high Prana, where you don't have to breathe. It brought me to a state of intense awareness so effortlessly. Sri Nitya Kirtananda, Marketing, Toronto

Jalandhara Bandha Sākśī Pramāṇa - साक्षी प्रमाण

I learned to engage Jalandhara Bandha during Nithyananda Yoga class. When I do this during body scanning I stop breathing for a long time, much longer than usual and I connect with the Bandha to become an empty channel for Swamiji. Ma Nithya Lopamudrananda, Jewelry Designer, Italy

Mahamudra Sākśī Pramāṇa - साक्षी प्रमाण

When I am sitting in Padmasana or Sukhasana, remembering Swamiji, I feel the benefit of this mudra intensly. When applying Mahamudra, my attention turns automatically inward and afterwards, for a long time, I feel very expansive in the body and breath. Ma Nithya Nirishwarananda, Human Resources/ Yoga Acharya, Miami

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chapter 7

प्रत्युहारविज्ञान

प्रत्याहार

The Withdrawal from Duality

In the Shashtanga Yoga of Sadashiva,

Pratyāhāra is a key component that

describes how the Yogi moves from the

gross to the subtle. It is the space where all

the normally outward-going senses shift

towards the inner world, towards the Self.

Pratyāhāra is a Sanskrit word that refers

to the withdrawal of the senses. It is

composed of two words, āhāra, which

means anything we take into ourselves,

and prati, meaning away or against.

Paramahamsa Nithyananda explains that

āhāra is not just food, but whatever we

take in through all our senses. The

television program we are watching, the

music we are listening to, the food we eat,

the odors that we smell and the touch that

we enjoy, are all āhāra.

Since sensory perception opens the door

to both pleasure and pain, by casting it

aside and directing one’s awareness

inward, one is able to increasingly abide

in one’s own Self, free of the effects of

dvandva, the dual extremes of both outer

and inner worlds arising from our

incomplete cognitions, like heat-cold,

good-bad, right-wrong, happiness-pain,

fame-disgrace and so on.

Haṭhapradīpikā of Yogi Svātmārāma describes,

As a tortoise quickly pulls the limbs within, similarly, a Yogī withdraws

the senses towards the self (ātman). Whatever favorable or unfavorable

a Yogī listens through the ears, he withdraws from all of them

considering them as the Self. Whatever hot or cold is touched by the

skin, the eminent Yogī withdraws from it knowing it as Self. Whatever

ugly or beautiful is seen by the eyes, a Yogī withdraws from it knowing

it as Self. Whatever is palatable or unpalatable to the tongue, the Yogī

withdraws from it considering it as Self. Whatever pure or impure smelt

by the nose, the Yogī considers it as Self and withdraws.

(Chapter VI.3-8)

351

Paramahamsa Nithyananda explains that our emotions are actually tied to our body fluids. Fear, shock, and suffering are associated with the tears and mucus. Semen is directly connected to lust and guilt. Estrogen is related to the need for attention. Self-torturing concepts are directly connected to sweat. When these body fluids, called rheum, are cleansed using techniques, or when you consciously go through these experiences, the emotions associated will leave your system.

Clear your body fluids to achieve stability of the mind. The capacity to make stable decisions that are not influenced by body

fluids or mental patterns and setups created by body fluids, is Pratyāhāra.

For the Yogi, Pratyāhāra is part of the happening of Yoga. When we withdraw life and energy from everything else during Pratyāhāra, the process of centering or flowing towards something is called dhāraṇa.

When dhāraṇa happens, that towards which you are flowing reveals itself to you as oneness; this is known as dhyāna. Being in this state continuously is samādhi. We will discuss the other parts in more detail in the following chapters.

Shaastra Pramana: Tejo Bindu Upanishad I.34

विषयेष्वात्मतां दृष्ट्वा मनसश्चित्तार्णजकं । प्रत्याहारः स विज्ञेयोऽभ्यासनीयो मुहुर्मुहुः ॥ ३४ ॥

viṣayeṣvātmatāṃ dṛṣṭvā manasaścittārnjakam | pratyāhāraḥ sa vijñeyo'bhyāsanīyo muhurmuhuh || 34 ||

Seeing divinity in all perceptible forms brings delight to the mind and its faculties. Know this as the Pratyāhāra, 'the withdrawal' which should be practiced every moment, again and again.

351

Paramahamsa Nithyananda explains, when the Kundalini is awakened, the senses shift. They are no longer ordinary. When the Kundalini awakens, when you experience levitation and other shakti's, they are happening from the space of oneness; there you will automatically experience Pratyāhāra.

Pratyāhāra happens during asana practice, as well as during pranayama, where the Yogī remains centered away from the fluctuating experiences from the senses. It is an attitude to cultivate during the entire practice.

Let us now explore the different kinds of Pratyāhāra techniques described by Sadashiva.

353

Pratyahara Defined Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

Pratyahara means not being forced to take any decision by body fluids. Anger, lust, fear, greed, attention please understand, attention need is not male hormones action, it is female hormones action. For male hormone it is a lust, for female hormone it is a attention need.

Capacity to be Stable Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

Man who makes stable decisions, not influenced by body fluids or the mental patterns and setups created by body fluids is Yogi. This capacity is Pratyahara.

What happens during Pratyahara? Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

When Pratyāhāra happens, means, you withdraw your life and energy from everything else and center it on something, the Pratyāhāra withdrawing, becomes dhāraṇa, centering. Dhāraṇa means centering, flowing towards something. When that Dhāraṇa happens, that on which you are flowing, reveals itself to you, is Dhyāna. You being in that state continuously is Samādhi.

Pratyahara, one of the Six Limbs of Yoga Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

Pratyāhāra means withdrawing from everything else. Dhāraṇa means flowing on one thing. Dhyāna means that truth towards which you are flowing, revealing itself to you—Being in that state continuously is Samādhi

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Beyond Hot and Cold

Āpta Pramāṇa - आप्त प्रमाण Hathapradīpikā of Svātmārāma VI.5

उष्णं वाथवा चीतं यं यं स्पृशति चर्मणा ॥

तं तम-आत्मनि विज्ञाय प्रत्याहरति योगवित्‌ ॥ ५ ॥

uṣṇaṁ vāpyathavā śītaṁ yaṁ yaṁ sprśati carmanā II

taṁ tam-ātmeti vijñāya pratyāharati Yogavit II 5 II

Translation

Whatever hot or cold is touched by the skin, the eminent yogi withdraws from it knowing it as Self. 5

Beyond Perceptions

Āpta Pramāṇa - आप्त प्रमाण Hathapradīpikā of Svātmārāma VI.6

अरम्यम्-अथवा रम्यं यं यं पश्यति चक्षुषा ॥

तं तम-आत्मनि विज्ञाय प्रत्याहरति योगवित्‌ ॥ ६ ॥

aramyam-athavā ramyam yaṁ yaṁ paśyati cakṣuṣā II

taṁ tam-ātmeti vijñāya pratyāharati Yogavit II 6 II

Translation

Whatever ugly or beautiful is seen by the eyes, a yogi withdraws from it knowing it as Self. 6

Beyond Taste

Āpta Pramāṇa - आप्त प्रमाण Hathapradīpikā of Svātmārāma VI.7

अमिष्टम्-अथवा मिष्टं यदत्‌ स्पृशति जिह्वया ॥

तं तम-आत्मनि विज्ञाय प्रत्याहरति योगवित्‌ ॥ ७ ॥

amiṣṭam-athavā miṣṭam yadyat sprśati jihvayā II

taṁ tam-ātmeti vijñāya pratyāharati Yogavit II 7 II

Translation

Whatever is palatable or unpalatable to the tongue, the yogi withdraws from it considering it as Self. 7

Beyond Smell

Āpta Pramāṇa - आप्त प्रमाण Hathapradīpikā of Svātmārāma VI.8

अमेध्यम्-अथवा मेध्यं यदद्‌ जिघ्रति नासिका ॥

तं तम-आत्मनि विज्ञाय प्रत्याहरति योगवित्‌ ॥ ८ ॥

amedhyam-athavā medhyam yadyad jighrati nāsikā II

taṁ tam-ātmeti vijñāya pratyāharati Yogavit II 8 II

Translation

Whatever pure or impure smelt by the nose, the yogi considers it as Self and withdraws. 8

356

Effect of Pranayama, Dharana, Pratyahara, Dhyana

Śāstra Pramāṇa - शास्त्र प्रमाण

Srimat Sarvajnanottra Agama (Yoga Pada) Verse 16

प्रणायामैर्दहदोषान्धकाराभिस्तु किल्बिषम् ॥१६ प्रत्याहारेण सेसंर्गान्ध्यानेनानश्वरान् गुणान् ।

pranāyāmairdahdoṣāndhārāṇābhistu kilbiṣam || 16 pratyāhāreṇa saṃsargān dhyānenānaśvarān gunān |

By the practice of pranyama, 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.

Pratyahara Defined

Śāstra Pramāṇa - शास्त्र प्रमाण

Kirana Agama-Yoga Pada 12-15

एषामेकतमं बद्धवा वितत्योरस्थलं सम्म् ॥ हस्ते हस्ततलं वामहस्तस्य दक्षिणम् ।

तत्वकीयकरः कायो दीर्घं वामकरं करम् ॥ वामजानुसमायुक्तं दक्षिणं वामके न्यसेत् ।

अञ्जलिं वास्परावृत्तिस् - समदृष्टिमथास्स्नयेत् ॥ तदनীয় दृढदिष्टयाप्य पुनर्याति समाहरेत् ।

तावद्यावत्-स्थितं जातं प्रत्याहारस्स उच्यते ॥

eṣāmekatamam baḍhva vitatyorastalam samam ||12|| haste hastatalam vāmahastasya dakṣiṇam |

tatvakīyakaraḥ kāryo dīrghaṁ vāmakaraṁ karam ||13|| vāmajānusamāyuktaṁ dakṣiṇaṁ vāmake nyaset |

añjalim vāsparāvṛttis - samadrṣṭimathāssnayet ||14|| tadānīya dṛḍhadisṭyāpya punaryāti samāharet |

tāvadyāvat-sthitam jātam pratyāhārassa ucyate ||15||

Having assumed any one of the postures stated above and keeping the chest erect, one should place the right palm on the left and the right leg on the left knee-joint. He should keep the joined palms just in below his navel and should hold a straight look. Keeping his mind on the heart-lotus, he should keep himself detached from the external objects and senses. He should be this state of restraint so doing as he is in the Yogic practice. This kind of retention of mind is known as Pratyāhāra.

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dharana

Power to Manifesting Realities

359

Chapter 8

The term Dhāranā comes from the Sanskrit word dhri which means to hold or carry and is typically used to describe concentrating on an object during meditation. However, Dhāranā has a much deeper meaning than concentrating the mind. Dhāranā is the science and ability to project anything we want and enjoy. When we enter into Dhāranā through kundalini awakening by the Avatar, whatever we express in our mind manifests in our life.

Shaastra Pramana: Tejo Bindu Upanishad 1.35

यत्र यत्र मनो याति ब्रह्मणस्तत्र दर्शनेत् । मनसा धारणं चैव धारणा सा परा मता ॥ ३५ ॥

Wherever the mind goes, there it sees only the Brahman, the Ultimate Consciousness. This single-pointed concentration of the mind or dhāranā is considered the transcendent concentration, dhāranā.

360

वैकुंठवती धारणा

Power to Manifesting Realities

We are able to manifest what we want in our lives because we are Sadashiva. Sadashiva is a two part Sanskrit word. The first part “Sada” means 'eternal' or 'continuously happening' and the second part “Shiva” is commonly translated as 'God' but refers to the pure Consciousness within everyone and everything. Paramahamsa Nithyananda says that God is actually too limited a word to describe Sadashiva. “God” is commonly associated with only three aspects: creation, giving sustenance, and destruction. Sadashiva, on the other hand, has five aspects, reflected in the following five names of Sadashiva: creation (Satyojata), giving sustenance (Tatpurusha), destruction (A ghora), delusion (Vamadeva) and liberation (Ishana). Swamiji explains that we go through all these five aspects in our daily lives. When we are performing our activities with integrity, giving sustenance with authenticity, taking responsibility for others and life, enriching, and causing

the reality of others, we are manifesting Sadashiva.

Manifesting Sadashiva connects and roots our sense of identity and self worth in the divine eternal truth of ourselves, instead of transient external aspects such as wealth, material possessions or relationships.

Entering into Dhāranā and manifesting what we want in our life is considered a power, or Shakti.

Paramahamsa Nithyananda says that as we start to change the outside world as we want, the inner world will also start changing in whatever ways it needs to be changed in order for us to be awakened, and the identity about our selves will change.

The more we experience the state, space, and powers of Sadashiva, the more grounded we become in our identity as Sadashiva, and the more our cognitions will function from Sadashiva.

Grounding oneself in the identity of Sadashiva by cognizing that everything perceived through the five senses is the Divine is also considered Dhāraṇā.

Ultimately, the more we radiate Sadashiva, the more Shaktis (such as the power of all-knowing) we manifest, and the more our cognition about ourselves shifts from human to Divine.

Within such a Yogi who establishes himself in absolute non-dual union with Lord Shiva and who keeps himself free from all sorts of differentiating notions, the exalted power of all-knowing gets unfolded in all its fullness.

(Sarvajñottara Agama Vidya Pada 2:15)

Concept of Dhāraṇa Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

The science and ability to project anything you want and enjoy is Dharana. If you are able to absorb the energy without breathing, breathe without thinking, the veil covering of the mind is lifted and the mind is capable of manifesting itself in a seed form.

Space to Manifest Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

When you fall unconscious, what your mind expresses is a dream. It has no impact. When you are aware, what your mind expresses is creativity. It creates your life. When you are in Dharana, it not only manifests the life of whatever you want, but also on whom ever you want.

Becoming a Wish-Fulfilling Tree Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

Whatever your mind manifests is Dharana. You become a Kalpataru, a wish fulfilling tree. The super conscious state has a highly raised mitochondria level. I will push all of you to the next level in the next few days. You will learn the science of Dharana and manifest whatever you want.

Dhāraṇa, Dhyana and Samadhi is Samyama Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

When your Kundalini is awakened by initiation, when I was awakening the people’s Kundalini by initiation, we studied their brains through QEEG. It shows very clearly, they are in the deepest restfulness and peak awareness. The jagrath Sushupthi, Nirvikalpa Samadhi is medically recorded, scientificaly proven by this Kundalini Awakening. Only then Samyama happens in you, because for any Samyama, Pratyahara, Dharana, Dhyana, Samadhi has to happen. Dharana, Dhyana, Samadhi put together is Samyama.

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Saumya Dhāraṇa

Śāstra Pramāṇa - शास्त्र प्रमाण

Kirana Agama - Yoga Pada (21-23)

वायुवेष्टित सर्वाङ्गो बीजदाहादिकृत्परम् । २१ ।

पूर्वोक्तवारिसयुक्तस् - सौम्ये विन्दुयुतस्वयम् ।

तोयमण्डलमध्येस्थः परितस्तेन वेष्टितहू । २२ ।

शान्तिपुष्टिकरी चेयं - उपसर्गाविसर्जनी ।

स एवास्मृतसंजुक्तः प्रनवेनोर्ध्व योजितहू । २३ ।

vāyuveṣṭita sarvāṅgo bījadāhādikṛtparam || 21 ||

pūrvoktavārisamyuktas - saumye binduyutassvayam |

toyamaṇdalamadhyasthaḥ paritastena veṣṭitah || 22 ||

śānti puṣṭikari ceyaṁ - upasargāvisarjanī |

sa evāsmṛtasamyuktah pranavenordhva yojitah || 23 ||

Fixing the mind mainly on Saumya Mandala (i.e. Ardhacandra Mandala) which is to be contemplated upon as surrounded of Trikona Mandala and encircled by Caturasra Mandala (corresponding to vāyu) with the accompaniment of seed letters corresponding to the fire, water and air, he should consider himself as if he is seated into a Mandala. This kind of Dhāraṇa is efficacious in granting śānti and puṣṭi. This is also capable of effecting the annulment of diseases and death.

Amrita Dhāraṇa

Śāstra Pramāṇa - शास्त्र प्रमाण

Kirana Agama - Yoga Pada (24-25)

बिन्दुगो बीजदाहादि त्रिस्वरेण निवेशितः ।

अमृतेय सदो मृध्ने व्यापिनी जीवमुक्षया । २४ ।

अकारबिन्दुसंयुक्तो नादशक्तिसमन्वितः ।

बिन्दुरक्षितसर्वाङ्गो ललाटस्थानसंश्रितः । २५ ।

mūlaṁ rephapuṁtānthasthaṁ pañcamāsthaṁ ca bindugaṁ ||

calārnāsamyutā dīptā dhāraṇā pāvaka matā |

sarvoddḥāresrihim sādi pāpaḥ brgeva samkṣayet ||

trikonamaṇdalasthosyaṁ kūṭo vahnissvayāṁ bhavet |

Raising the breath with pranava placed along with the seed letters pertaining to fire etc added with bindu, he should fix his mind on Bramhā-ranḍhra. This is known as Amṛta-dhāraṇa which brings out the full efforescence of the soul's inherent nature. Dhāraṇa which is done with the accompaniment of akāra, bindu and nāda, all being covered (or grounded) by anusvāra is known as para. The mind is to be fixed on a place between the eye-brows.

366

State of Bhairava is Established in Dhāranas

Śāstra Pramāṇa - शास्त्र प्रमाण

Vijnana Bhairava Tantra (140)

अत्रैवैक्तमे युक्तो जायते भैरवः स्वयम्। वाचा करोति कर्माणि शापानुग्रहकारकः ॥ १४०॥

atra caikatame yukto jāyate bhairavah svayam | vācā karoti karmāṇi śāpānugrahakārakah || 140 ||

Translation

Even One of 112 Dharanas Brings Much Powers

Śāstra Pramāṇa - शास्त्र प्रमाण

Vijnana Bhairava Tantra (141)

अजरामरताम् एति सोऽणिमादिगुणान्वितः । योगिनीना॑ प्रियो देवी सर्वसिद्धिप्रदिपतिः ॥ १४१॥

ajarāmaratām eti so’ṇimādiguṇānvitah | Yoginīnāᶇ priyo devi sarvasiddhipradīpatiḥ || 141 ||

Translation

Five-Fold Dharana Leads Yogi to Command Over Five Elements, Removal of Fear of Injuries (from Elements)

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita (BA)-III.63

अस्मिन्काले महायोगी पंचधा धारणं चरेत् । येन भूरादिसिद्धिःस्यात्ततो भूतभयापहा ॥ ६३ ॥

asminkāle mahāyogī paṃcadhā dhāraṇaṃ caret | yena bhūrādisiddhihsyāttato bhūtabhayāpahā || 63 ||

Translation

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Practice of Dharana - Yogi Overcomes Effects of Elements in Him

śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita (BA)-III.64

आधारे घटिका पाँच लिंगस्थाने तथैव च ।

तवुध्वं घटिकाः पञ्च नाभिहृन्मध्यके तथा ॥

भूमध्योध्वं तथा पञ्च घटिका धारयेत्सुधीः ।

तथा भूरादिना नाशो योगीन्द्रो न भवेत्क्वचि॥ ६४ ॥

ādhāre ghatikā paṇca liṁgasthāne tathaiva ca |

tadūdhvamṛ ghaṭikaḷ paòca nābhihrnnadhyake tathā ||

bhrūmadhyodhrvamṛ tathā paṇca ghaṭikaḷ dhārayetsudhiḷ |

tathā bhūrādinā naśo yogīndro na bhavetkhalu || 64 ||

Translation

Let the wise Yogi practice Dharana thus -- five ghatis (2 1/2 hours) in the adhara lotus (muladhara), five ghatis in the region above it, (in the navel, manipur), and the same in the heart (anahata); five ghatis in the throat (visuddha) and, lastly let him hold Dharana for five ghatis in the space between the two eye-brows (anjapur). By this practice the elements cease to cause any harm to the great Yogi.

Long life of Yogi through Dharana

śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita (BA)-III.65

मेधावी सर्वभूतानां धारणां यः समभ्यसेत् ।

शतब्रह्मामृतेऽपि मृत्युस्तस्य न विद्यते ॥ ६५ ॥

medhāvī sarvabhūtānāṁ̄ dhāraṇāṁ̄ yaḷ samabhyaset |

şātabrahmamṛtenāpi mṛtyustasya na vidyate || 65 ||

Translation

The wise Yogi, who thus continually practices concentration (Dharana), never dies through hundreds of cycles of the great Brahma.

Dharana on the Cavity of the Throat

śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita (BA)-V.43

योगी पद्मासने तिष्ठेत्कण्ठकूपे यदा स्मरन् ।

जिह्वां कृत्वा तालुमूले क्षुत्पिपासा निवर्त्तते ॥ ४३ ॥

yogī padmāsane tiśᮝhetkaṭᮛakūpē yadā smaran |

jihvāṁ̄ kṛtvā tālumūle kṣutpipāsā nivartate || 43 ||

Translation

Let the Yogi seat himself in the Padmasana, and fix his attention on the cavity of the throat, let him place his tongue at the base of the palate; by this he will extinguish hunger and thirst.

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Dharana on Sunya during Action and Inaction

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita (BA)-V.47

तिष्ठन् गच्छन् स्वपन् भुन्जन् ध्यायेच्चुन्यमहर्निशम् ।

तदाकाशमयो योगी चिदाकाशे विलीयते ॥ ४७ ॥

tiṣṭhan gacchan svapan bhunjān dhyāyecchunyamaharnisham |

tadākāśamayo yogī cidākāśe vilīyate || 47 ||

Translation

He who contemplates on sunya (void or vacuum or space), while walking or standing, dreaming or waking, becomes altogether ethereal, and is absorbed in the chid-akasa.

Yogi who Obtains this Knowledge and Habitual Practice Becomes Equal to Sadashiva

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita (BA)-V.48

एतज्ज्ञानं सदा कार्य योगिना सिद्धिमिच्छता ।

निरन्तरक्ताभ्यासान्मम तुल्यो भवेद् ध्रुवम् ॥

एतज्ज्ञानबलाद्योगी सर्वेषां वल्लभो भवेत् ॥ ४८ ॥

etajjñānaṃ sadā kāryaṃ Yoginā siddhimicchatā |

nirantarakṛtābhyāsānmama tulyo bhaved dhruvam ||

etajjñānabalādyogī sarveṣāṃ vallbho bhavet || 48 ||

Translation

The Yogi, desirous of success, should always obtain this knowledge - by habitual exercise he becomes equal to me; through the force of this knowledge, he becomes the beloved of all.

Dharana on the Tip of Nose after Conquering All Elements

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita (BA)-V.49

सर्वान् भूतान् जयन् कृत्वा निराशीरपरिग्रहः ।

नासाग्रे दृष्टिं येन प्द्मासनगतेन वै ॥

मनसो मरणं तस्य खेचरत्वं प्रसिद्धयति ॥ ४९ ॥

sarvān bhūtān jayaṃ kṛtvā nirāśīraparigrahah |

nāsāgre dṛṣṭyate yena pdmāsanagatena vai ||

manaso maraṇaṃ tasya khecaratvaṃ prasiddhayati || 49 ||

Translation

Having conquered all elements, and being void of all hopes and worldly connections, when the Yogi sitting in the Padmasana, fixes his gaze on the tip of the nose, his mind becomes dead and he obtains the spiritual power called Khechari.

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Dharana on the Light

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita (BA)-V.50

ज्योति: पश्यति योगीन्द्र: शुद्धं शुद्धाचलोपमम् ।

तत्राभ्यासबलैनैव स्वयं तद्रक्षको भवेत् ॥ ५० ॥

jyotih paśyayi yogīndraḥ śuddhaṃ śuddhācalopamam |

tatrābhyāsabalenaiva svayaṃ tadrakṣako bhavet || 50 ||

Translation

The great Yogi beholds Light, pure as holy mountain (Kailas), and through the force of his exercise in it, he becomes the Lord and guardian of the Light.

Benefits of Dharana on the Light

Śāstra Pramāṇa - शास्त्र प्रमाण

Shiva Samhita (BA)-V.51

उत्तानशयने भूमौ सुप्त्वा ध्यायन्निरन्तरम् ।

सच: श्रामविनाशाय स्वयं योगी विचक्षण: ।

शिर: पश्चात्तु भागस्य ध्याने मृत्युंजयो भवेत् ॥

भ्रमध्ये दृष्टिमात्रेण हयापर: परिकीर्तित: ॥ ५१ ॥

uttanaśyane bhūmau suptvā dhyāyannirantaram |

sadyah śramavināśāya svayaṃ yogī vicakṣaṇaḥ |

śiraḥ paścāttu bhāgasya dhyāne mrtyuñjayo bhavet ||

bhrumadye dṛṣṭimātreṇa hayāparaḥ parikīrtitaḥ || 51 ||

Translation

Stretching himself on the ground, let him contemplate on this Light; by so doing all his weariness and fatigue are destroyed. By contemplating on the back part of his head, he becomes the conqueror of death. (We have described before the effect of fixing one's attention on the space between the two eyebrows, so it need not be enumerated here).

Dharana on Earth Element

Āpta Pramāṇa - आप्त प्रमाण

Hathapradīpikā of Svātmārāma (Chapter 6, Verse 12)

या पृथ्वी हरिताल-हेमरुचिरा तत्वलकारावृता

संयुक्ता कमलासनै हि चतुष्कोणा हृदि स्थायिनी ॥

प्राणे तत्र विलीय पञ्चघटिकाश-चित्तान्वितं धारयेत्

एषा स्तम्भकरी सदा क्षितिजय कुयाद् भुवो धारणा ॥ १२ ॥

yā prthvī haritāla-hemarucirā tatvalakārāvṛtā

samyuktā kamalāsanena hi catuṣkoṇā hṛdi sthāyīnī ||

prāṇe tatra vilīya pañcaghaṭikāś-cittānvitaṃ dhārayet

eṣā stambhakarī sadā kṣitijayaṃ kuryād bhuvvo dhāraṇā || 12 ||

Translation

The Earth element which has deep golden yellow colour, having 'la' (as the bija), (Brahmā) as the deity, having four corners, placed in the heart, should be concentrated upon with prāṇa raised there and retained for five ghaṭikās. This is Bhuvo-dhāran, which brings restraint and by which one conquers Earth element. 12

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Dharana on Water Element

Āpta Pramāṇa - ဖल्प प्रमाण

Haṭapradīpikā of Svātmārāma VI.13

अर्धेन्दु-प्रतिमे चकुंधर्वलं कण्थे तु तत्वे स्मर्तं

यत्-प्रत्यूष - वकारबीजसहितं युक्तं सदा विष्णुना ॥

प्राणं तत्र विलीय पञ्चघटिकाश-चित्तान्वितं धारयेत् एषा

दुःसहकालकूटशमनी स्याद् वारिणी धारणा ॥ १३ ॥

ardhendu-pratimam cakundadhavalam kanthe tu tatvam smrtam

yat-pratyusa - vakarabijasahitam yuktam sada visnunā ||

prānam tatra vilīya pañcaghaṭikāş-cittānvitam dhārayet esa

duhsahakālakūṪşamanī syād vāriṇī dhāraṇā || 13 ||

Translation

The Water element, which is as white as crescent moon and kunda flower (jasmine) is located in the throat, having va as bija and is presided over by Vişnu as deity. One should take the prāṇa there and hold it for five ghaṭikās with one-pointed mind. This is Vāriṇī-Dhāraṇā, which digests severe poisons. 13

Dharana on Fire Element

Āpta Pramāṇa - ဖल्प प्रमाण

Haṭapradīpikā of Svātmārāma VI.14

यत्तालुस्थितं इन्द्रगोपसदृशं तत्त्वं त्रिकोणोज्ज्वलं

तेजोरेफुतं प्रवालरुचिरं रुद्रेण यत्सङ्गतं ॥

प्राणं तत्र विलीय पञ्चघटिकाश- चित्तान्वितं धारयेत्

एषा वह्निजयं सदा विदधते वāइश्वानरी धारणा ॥ १४ ॥

yattālusthitam indragaposadrşam tatvam trikonojjvalam

tejorephayutam pravālaruciram rudreṇa yatsañgatam ||

prāṇam tatra vilīya pañcaghaṭikāş- cittānvitam dhārayet

eşā vahnijayaṇ sadā vidadhate vaişvānarī dhāraṇā || 14 ||

Translation

The Fire element, which is located in the palate and as deep red as indra-gopa insect (cochineal), having three shining corners, ra as bija, as brightly red as coral, which is presided over by Rudra as deity. One should take the prāṇa there and hold it for five ghaṭikās with raft attention. This is Vaişvānarī-Dhāraṇā, by which one controls fire element. 14

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Benefits through

the Five Dharanas

Āpta Pramāṇa - आप्त प्रमाण

Haṭhapradīpikā of Svātmārāma VI.17

स्तम्भनी द्रावणी चैव दाहनी भ्रामणी तथा ।

मोचनी च भवन्त्येव भूतानां पञ्च धारणा ॥ १७ ॥

stambhanī drāvaṇī caiva dāhanī bhrāmaṇī tathā II

mocanī ca bhavanty eva bhūtanāṃ pañca dhāraṇā II 17 II

Translation

These five Dhāraṇās generate stability, dilution,

burning, whirling and liberation respectively to

the aspirants. 17

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Invocation of the Shadow (Pratikopasana) Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita (BA)-V.15 अथ प्रतीकोपादसनम् । प्रतीकोपासना कार्या दृष्टष्टफलप्रदा । पुनाति दर्शनाद्द्र नात्र कार्या विचारणा ॥ १५ ॥ atha pratīkopādasanam| pratīkopāsanā kāryā drṣṭādṛṣṭaphalapradā | punāti darśanādatra nātra kāryā vicāraṇā || 15 ||

Pratikopasana- Technique Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita (BA)-V.16 गाढ़ातपे स्वप्रतिविम्बतेश्वरं निरीक्ष्य विस्फारितलोचनद्रयम् । यदा नभः पश्यति स्वप्रतीकं नभोकणे तत्क्षणमेव पश्यति ॥ १६ ॥ gāḍhātapē svaprativimbateśvaram nirikṣya visaphāritalocanadvyam | yadā nabhaḥ paśyati svapratīkaṁ nabhoṅgaṇē tatkṣaṇamēva paśyati || 16 ||

Pratikopasana - Increasing Lifespan and Will Never have Accidental Death Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita (BA)-V.17 प्रत्यहं पश्यते यो वै स्वप्रतीकं नभोकणे । आयुर्वृद्धिरभवेतस्य न मृत्युः स्वातकदाचन ॥ १७ ॥ pratyahaṁ paśyatē yō vai svapratīkaṁ nabhoṅgaṇē | āyurvṛddhirbhavētasya na mrtyuḥ syātakadācana || 17 ||

Success in Pratikopasana Yogi Conquers Vayu Śāstra Pramāṇa - शास्त्र प्रमाण Shiva Samhita (BA)-V.18a यदा पश्यति सम्पूर्ण स्वप्रतीकं नभोकणे । तदा जयमवाप्नोति वायूं निर्जित्य सञ्चरेत्॥ १८ ॥ yadā paśyati sampūrṇaṁ svapratīkaṁ nabhoṅgaṇē | tadā jayamavāpnoti vāyūṁ nirjitya sañcarēt|| 18 ||

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dhyāna

and

samādhi

Merging

with

the

Source

377

chapter 5

ध्यान समाधि

Merging with the Source

Dhyāna is a Sanskrit word meaning ‘meditation’. It is the derived from the root word, dhi, meaning the mind and yana, meaning moving.

Paramahamsa Nithyananda explains that Dhyāna is not concentrating on one object. Dhyāna is raising your frequency to a certain level so that the object on which the meditation is happening, and the meditator, both lose their boundary and become one. Meditating on for example a piece of cloth to where the mind and the object lose their boundaries, become one, and disappear into the source from where they both arise, is Dhyāna.

Dhyāna does not involve seeing colors and light,

hearing music, or sensing the presence of Divine beings. Dhyāna is not having supernatural experiences. While aspirants may have these experiences, this itself is not meditation. All experiences are of the mind, and Dhyāna can happen only when you drop the mind.

Meditation is not an escape from Life. In fact, meditation is intimately connected with Life. Paramahamsa Nithyananda says that Consciousness spiraling outward is Life. Life spiraling inward, towards Consciousness, is meditation. Meditation is a continuous evolutionary process, each experience taking us to higher levels of awareness and understanding, while clearing away the mental garbage of many lifetimes.

One can meditate on anything and if the boundary is lost, even enlightenment can be experienced. For Paramahamsa Nithyananda, his first enlightenment experience happened at the age of twelve. Nithyananda was playfully experimenting with the simple technique of trying to find the source of His thoughts. He noticed that something opened up inside him which resulted in an experience that was far beyond the scope of His two physical eyes. Today, we are able to understand that what the young Avatar had was a spontaneous awakening of the Third Eye and the experience of Advaita, Oneness with the Whole!

"The first experience was, that I was able to see everything

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Paramahamsa Nithyananda

"Bhava Samadhi means the zone where the solid is not solid, liquid is not liquid, where that gap between the solid and the liquid is just overlapping on each other. It is like a – when the ice and water meets and melts, that zone. Neither the formlessness nor the physical form. You can say the doorstep. Neither you are in nor you are out. Same way, nor in the space of complete formlessness, or in the space of name and form. where the solid is becoming liquid. where the form is becoming formless. That zone. That is what I call Bhava samadhi."

Paramahamsa Nithyananda

Nirvikalpa Samadhi happens once one becomes one with

the ultimate. "Nirvikalpa" means being without any changes. "Vikalpa" means changes, oscillation, diversion, dilution, differentiation. All these can be different meanings of the word Vikalpa. 'Nirvikalpa' means without any of this. When one achieves Nirvikalpa Samadhi, he literally becomes God. 'Nirvikalpa Samadhi' means your whole being, your whole identity dissolving into the cosmic existence. The individual inner space has no more disturbances, differences.

The best direct experience of Nirvikalpa Samadhi can be achieved by unclutching. The word "unclutching" is the Ultimate Spiritual Truth. Unclutching can directly upgrade your very consciousness. The process can be

understood by describing three terms: clutching, disclutching and unclutching. Clutching means holding on to, getting attached. Disclutching means completely getting disconnected, breaking. Unclutching means moving back to clutch anytime when it is needed. Continuously you are clutched to your body, to your mind, to your emotions, to many things. You are clutched even with your Facebook identity! The ideas your mind creates - the idea of joy, idea of pain, idea of pleasure - you clutch with so many things . Unclutching, even if it is practiced sincerely in a very small level, brings so much of awakening in you. For example, you can practise it every moment when you have a thought. When a thought raises in you, without supporting it, encouraging it, entertaining it or being entertained by it, just relax from it.

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If you start relaxing from the thoughts which are raising, you will experience freedom from the identity which you created.

Please understand, unclutching is not even a path leading to Nirvikalpa Samadhi, it is a process directly giving you the experience of Nirvikalpa Samadhi. The moment you start unclutching, you are falling into Nirvikalpa Samadhi. It is not a peak

to attain it, it is a valley in which you need to fall. It is not an object to attain it, peak to achieve it, it is a valley to be fallen in it. When one achieves Nirvikalpa Samadhi it is not even an achievement.

"Unclutching is the purest form of meditation. Unclutching is the purest Samadhi."

Paramahamsa Nithyananda

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Embodied State of Consciousness - Bhava Samadhi

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

Pratyahāra means withdrawing from everything else. Dhāra means flowing on one thing.

Dhyāna means that truth towards which you are flowing, revealing itself to you - Being in that state continuously is Samādhi.

Leela Dhyan

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

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

Blessed are those in whom the Leela Dhyāna continuously happening, means Shaktipata has become eternal in you.

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

Defining Dhyana / Meditation

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

Developing the brain’s ability to catch the subtlest visualizations, through long practice of internal silence, is called Unclutching or meditation.

Defining Dhyana / Meditation

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

Developing the brain’s ability to catch the subtlest visualizations, through long practice of internal silence, is called Unclutching or meditation.

Dhyana not Only for Inner Peace, but to Raises the Subtlety of Brain Grooves and Brain’s Ability

Atma Pramāṇa - आत्म प्रमाण

Paramahamsa Nithyananda

Practicing surrender or Unclutching or Ananda Gandha Dhyāna , Complete completion, all this not only brings peace into your heart, it raises the subtlety of your brain grooves and your brain’s ability to capture and live the higher truths.

The most subtle one your brain captured, makes itself as your cognition and life’s goal.

Subtle Visualizations, Experience or Imagination Become Reality in Dhyana

Atma Pramāṇa - आत्मा प्रमाण Paramahamsa Nithyananda

Anything which is subtle, the most subtlest experience, imagination, visualization, your brain is able to capture, it will make that as the base for its function. I don’t need to do anything other than describe how the materialization happens to My Baalasants, the way they are able to capture. The moment their subtle grooves in the brain captures this, that power will start manifesting in them. Why I am saying Baalasants, because they are more ready to listen, their inner space has more peace, their brains have more subtle grooves to imbibe what I am sharing. When I explain that science, if you can visualize it, that power will start manifesting in you; because anything your brain can visualize, it will make that as your basic functionality. If I can explain – moving from one body and another body, Astral travel – and your brain is subtle enough to capture it, visualize it, you will start manifesting that power. All powers are like that only. You just need the completion space and Guru who properly makes your brain grooves to CATCH IT.

Having Subtle Understanding of Cosmos Sacred Secrets Makes You a Yogi

Atma Pramāṇa - आत्मा प्रमाण Paramahamsa Nithyananda

Anything your brain can capture and enjoy, your life will make that into reality. If your brain can capture and enjoy the most subtlest understandings of Cosmic sacred secrets and the spiritual powers, you will just become Yogi, Divya Shariri.

Creating the Inner Space of Completion and Peace

Atma Pramāṇa - आत्मा प्रमाण Paramahamsa Nithyananda

Ability to reflect the subtlest truths, ability to reflect the sacred understandings, ability to catch the most sacred bliss, ability to capture the powerfulness of the Consciousness, ability to look into the Source of the Cosmos, happens with tremendous completion and peace in the inner space.

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You Associating Yourself More with Consciousness

Atma Pramāṇa - आत्म प्रमाण Paramahamsa Nithyananda

From Pranayama to Meditation

Śāstra Pramāṇa - शास्त्र प्रमाण Srimat Sarvajnanaottra Agamma. Yoga Pada 13

Associating yourself with Consciousness, the Pure Consciousness more and more is Dhyāna .

प्राणापानौ समी कृत्वा सुषुम्नान्तरचारिणौ ॥ १३ तयोर्वृतिं निरुद्धयातमा शिवे ध्यायेत विचक्षणः ।

prāṇāpānau samau kṛtvā suṣumnāntaracāriṇau || 13 tayorvṛtiṃ niruddhayātmā śivam dhyāyet vicakṣaṇaḥ |

Defining Dhyāna

Āpta Pramāṇa - आप्त प्रमाण Haṭhapradīpikā of Svātmārāma VI.19

अथ ध्यानम् ध्यानं च सर्वचिन्तनां निवृत्तौ त्वै निगद्यते ॥ या तत्त्वे निश्चला चिन्ता सैव ध्यानं प्रकीर्तितम् ॥ १९ ॥

atha dhyānam dhyānaṃ ca sarvacintānāṃ nivṛttir vai nigadyate || yā tatve niścalā cintā saiva dhyānaṃ prakīrtitam || 19 ||

Dhyāna-Mudrā

Āpta Pramāṇa - आप्त प्रमाण Haṭhapradīpikā of Svātmārāma VI.21

अन्तश्वेतो बहिष्कश्रुर-अधःस्थाप्य हि सुखासनम् ॥ समत्वं च श्रीरस ध्यानमुद्रेति सिद्धिदा ॥ २१ ॥

antaśceto bahiṣkaśrur-adhāḥsthāpya hi sukhāsanam || samatvaṃ ca śrīrasa dhyānamudreti siddhidā || 21 ||

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Meditate on Siva

Āpta Pramāṇa - ပत प्रमाण

Haṭapradīpikā of Svātmārāma VI.49

निर्गुण च शिवं शांतं गगने विश्वतोमुखम् ।

नासाग्रे दृष्टिरेकाकी ध्यात्वा ब्रह्मासमो भवेत् ।৩३।

Translation

One should meditate on the Siva, who is nirguna (without attributes), peaceful and omnipotent, placing it in the gagana (ether - brahma-randra) and fixing the gaze on the tip of the nose. Thus one becomes identified Brahman. 49

Meditate on Vishuddhi

Āpta Pramāṇa - ပत प्रमाण

Haṭapradīpikā of Svātmārāma VI.50

सततं घणटिकामध्ये विशुद्धे दीपकप्रभे ।

नासाग्रे दृष्टिरीत्मानं ध्यात्वा दुःखं विमुङ्कति ।৩४।

Translation

One should meditate on the Atman (Self), in the visuddha cakra, which is as illuminating as the light and located in the throat. Doing so, one attains freedomg from misery. 50

Meditate on Self in Palate

Āpta Pramāṇa - ပत प्रमाण

Haṭapradīpikā of Svātmārāma VI.51

सरवत्-पील्यूषसम्पूर्णे लखिका चन्द्रमंडले ।

नासाग्रे दृष्टिरीत्मानं ध्यात्वा मर्त्युं परामुङ्कति ।৩५।

Translation

One should meditate on the Atman (Self), visulizing it in the orb of moon located in the palate, wherefrom the nectar oozes and keep the gaze on the tip of the nose. Thus one transcends death. 51

Meditate on third eye

Āpta Pramāṇa - ပत प्रमाण

Haṭapradīpikā of Svātmārāma VI.52

भ्रूवोरन्तर्गातं देवं सन्मानिक्य-सुखोपपमं ।

नासाग्रे दृष्टिरीत्मानं ध्यात्वानन्दमयो भवेत् ।৩६।

Translation

One should meditate on the Atman (Self), visulizing it as a deity between the two eye-brows, which is brightly shining like the rays of pure diamond, while keeping the gaze on the tip of the nose. Thus one is filled up with Bliss. 52

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Meditating in Supreme Self - Description

śāstra Pramāṇa - शास्त्र प्रमाण

Srimat Sarvajnanottra Agama -

Yoga Pada 29

विदेश्वरं ततस्तत्त्वं ततः सदाशिवं परम् ।

भित्वा तु क्षुरिकास्नेहं ततः सूक्ष्मं शिवं विशेत्॥ २९॥

vidyeśvaraṃ tatatattvaṃ tataḥ sadaśivaṃ param |

bhitvā tu ḳṣurikāsnrehaṃ tataḥ sūkṣmaṃ śivaṃ viśet||29||

Translation

Pervading completely in all directions -

across, above, below, outside, inside and so on

• the self always exists in its own state being

dissociated from all things. Being self

luminous it shines forth with its own brilliance

and illumines everything. The refined seeker

should always meditate on his own self which

is of such nature.

Meditation to Experience Oneness with Shiva

śāstra Pramāṇa - शास्त्र प्रमाण

Srimat Sarvajnanottra Agama -

Yoga Pada 30

अमृतात्मा शिवं साक्षात् तस्मिन् विष्टस्तु योगवित् ।

सर्वेश्य: सर्वग: सूक्ष्म: सर्वेश: सर्वकृद्वहेत:॥ ३०॥

amratātmā śivaṃ sākṣāt tasmin viṣṭastu yogavit |

saryagya: sarvaga: sūkṣma: sarveśa: sarvakrdbhavet:|| 30 ||

Translation

The self is not to be considered as absolutely non-existent(

na s'u'nyam). In its own state it is bereft of adjuncts such as

body, instruments and so forth ( na as'u'nyam). But in its

embodied state it is associated with relevant body ,

Instruments, location and enjoyments( na s'u'nyam). In its

liberated state, it becomes one with S'iva who is eternally free

from the constricting adjuncts. The refined seeker should

meditate on his own self as completely dissociated from

adherence to such notion of state as existent or non-existent.

369

Description of Position, Space and State for Yogic Meditation Śāstra Pramāṇa - शास्त्र प्रमाण Paramesvaragama (Ch. 10, 23)

आतिष्ठेत् स्थानवत् स्वस्थो यथा दीपो निवातगः । सं कायशिरोग्रीवं धारयन्नचलं स्थिरम् ॥२३॥ atiṣṭhet sthāṇuvat svastho yathā dīpo nīvātagaḥ | samaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthiram ||23|| dhyānapaddhatiḥ

Translation

Describing Location of Focus for Meditation on Sadashiva (part 1) Śāstra Pramāṇa - शास्त्र प्रमाण Paramesvaragama (Ch. 10, 24)

हृत्पुण्डरीके नाभ्यो वा स्वाधिष्ठाने'पि मूलके । विशुद्धौ चापि चाञ्ज्ञायां सहस्रारे'पि वा शिवे ॥२४॥ hrtpuṇḍarīke nābhyāṃ vā svādhisthāne'pi mūlake | viśuddhaou cāpi cāñjñāyāṃ sahasrāre'pi vā śive ||24||

Translation

Describing Location of Focus for Meditation on Sadashiva (part 2) Śāstra Pramāṇa - शास्त्र प्रमाण Paramesvaragama (Ch. 10, 25)

ब्रह्मरन्ध्रे शिखाग्रे वा द्वादशान्ते चिदात्मनि । एतदन्यतमस्थाने ध्यायेन्तं परमेश्वरम् ॥२५॥ brahmarandhre śikhāgre vā dvādaśānte cidātmani | etadanyatamathāne dhyāyenmāṃ parameśvaram ||25||

Translation

Description of Dhyāna Śāstra Pramāṇa - शास्त्र प्रमाण Mahanirvani Tantram (5, 137)

ध्यानं तु द्विविधं प्रोक्तं सरूपारूपभेदतः । अरूपं तव यदध्यानमवाङ्मनसगोचरम् ॥ १३७ ॥ dhyānaṃ tu dvividhaṃ proktạṃ sarūpārūpabhedataḥ | arūpaṃ tava yaddhyānamavāṅmanasagocaram || 137 ||

Translation

390

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Description of Dhyana on Rudra

śāstra Pramāṇa - शास्त्र प्रमाण

Kirana Agama - Yoga Pada (44)

jþyo rudrassvarūpeṇa tṛtiyāṛṇagato S pi vā ||44||

Raising Yourself Through this Dhyana

śāstra Pramāṇa - शास्त्र प्रमाण

Kirana Agama - Yoga Pada (45)

tadabhāsādananteşa padaṇ yāvadgatirbhavet |

Dhyana on Bindu

śāstra Pramāṇa - शास्त्र प्रमाण

Kirana Agama - Yoga Pada (56-57)

bindorūrdhvaṇ bhavannādassūksmo dīrgho S bjatantutvat ||56||

meghnād ivābhāvād - सदाशिवभवेशुभिः:

Description of Dhyana on Sadashiva

śāstra Pramāṇa - शास्त्र प्रमाण

Kirana Agama - Yoga Pada (57-58)

ūrdhvānāntakenātha svṛūpeṇa kalātmakah° ||57||

caturnādisamopetasso S pi padmāntarasamsthitah |

indikā dīpikā caiva weikā mocikā tathā ||58||

394

Dhyana to Become Knower of All

Śāstra Pramāṇa - शास्त्र प्रमाण Kirana Agama - Yoga Pada (59)

तस्यापि परतश्शक्तित- ज्नेया कुन्डलिनीति च । शब्दान्ते तु भवेत्स्यासू-सूक्ष्मसरूपानुरुपिणी ॥ ५९ ॥

śabdānte tu bhavettasyās-sūkṣmarūpānurūpiṇī || 59 ||

Translation

Above the region of Sadāśiva mandala exists sakti mandala known as kuṇḍalini. This is beyond the reach of sound and it is with subtle form. 59

Seat of Shakthis and Names of the Four Nadis

Śāstra Pramāṇa - शास्त्र प्रमाण Kirana Agama - Yoga Pada (60)

चतुर्णादी समोपेता सा विज्ञेया डपि मध्यमा । सूक्ष्मा चैव सुसूक्ष्मा च तथा डचैवा मृतामृता ॥ ६०॥

caturnādi samopetā sā vijñeyā 'pi madhyamā | sūkṣmā caiva susūkṣmā ca tathā 'caivā mṛtā mṛtā ||60||

Translation

Sakti is seated there surrounded of four nādis - sūkṣmā, susūkṣmā, amṛtā and mṛtā.

Benefits of this Dhyana

Śāstra Pramāṇa - शास्त्र प्रमाण Kirana Agama - Yoga Pada (61)

सर्वज्ञसर्ववकस्ता च तदभ्यासाद्भवत्यसौ । ६१

sarvajñasarvakastā ca tadabhyāsādbhāvatyāsau | 61 |

Translation

Through the practice of this kind of dhyāna, one can become the knower of all and the doer of all.

Dhyana on Parashakti

Śāstra Pramāṇa - शास्त्र प्रमाण Kirana Agama - Yoga Pada (61-62)

तऽयापि परतश्शक्तिश- चतुर्णादी युता परा । पद्ममध्ये स्थिता सा 5 पि सूक्ष्मा 5 भ्यत्मनिरञ्जना ।

taryāpi parataśśaktish- caturnādīyutā parā || 61 || padmamadhye sthitā sā 5 pi sūkṣmā 5 bhyatmanirañjanā |

Translation

Above the place of Sakti is the mandala of parāśakti in which there are four nadis - vyāpini, ananta, anāthā and anāśrita. She is seated at the center of lotus with a subtle and impeccable form.

Manifesting Shakthi through this Dhyana

Śāstra Pramāṇa - शास्त्र प्रमाण Kirana Agama - Yoga Pada (62-63)

व्यपिनि व्योमरूपा चानन्ता S नाथाप्यनाश्रिता । दुर्लभ्या च तदभ्यास- व्यापकस्तत्क्षणाद्भवेत् ॥

vyāpini vyomarūpā cānantā S nāthāpyanāśritā | durlabhyā ca tadabhyāsd - vyāpakastatksanād bhavet ||

Translation

Through the practice of this kind of Dhyāna , one can achieve the power of Vyāpakatva (all-pervasiveness), the power which is not to be attained even by divine and celestial beings.

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Nadi Corresponding to the Shakti

Śāstra Pramāṇa - शास्त्र प्रमाण

Kirana Agama - Yoga Pada (71)