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[caption id="attachment_1098" align="alignnone" width="275"] PRANAYAMA[/caption]

PRACTICAL LESSONS
IN
YOGA
By
SRI SWAMI SIVANANDA

Prana means breath and Ayama means control. By Pranayama is meant the control of Prana
and the vital forces of the body. Pranayama begins with the regulation of breath and ends in
establishing full and perfect control over the life-currents or inner vital forces. In other words,
Pranayama is the perfect control of the life-currents through regulation of breath. Breath like
electricity is gross Prana. By establishing control over the gross Prana, you can easily gain control
over the subtle Prana inside. The process by which such control is established is called Pranayama.
Pranayama is the fourth limb of Ashtanga Yoga.
Prana is the oldest for, it starts functioning from the very moment the child is conceived. On
the contrary, the organs of the body such as hearing, and so forth, begin to function only when their
special abodes viz., the ears, etc., are formed. Prana is called the oldest and the best in the
Upanishads because it gained the victory in the fight between mind and the five organs. In the end
mind and the five organs unanimously declared: “O Master! O Prana! the supporter of this universe
and the supporter of our very lives, the first-born! Adorations unto thee! Thou art really great. Do
not depart from this body. We shall serve thee. We duly acknowledge thy superiority.” Prana
functions even while the mind is absent during deep sleep.
Prana is the link between the physical and the astral bodies. When the slender thread-like
Prana is cut off, the astral body separates from the physical body. Death is the result. The Prana that
was working in the physical body is withdrawn into the astral body.
The sum total of the Rajasic portion of the five subtle elements forms the Pranas which are
five in number,16 and separately forms the hands and the other four organs of action. The five organs
of action are contained in the Pranamaya Kosha (vital air sheath).
Prana digests the food, turns it into chyle and blood and sends it into the brain and mind. The
mind is then able to think and do reflection (meditation) on the Self.
Prana is the universal principle of energy or force. It is vital force. Prana is all-pervading. It
may be either in a static or dynamic state. It is found in all forms, from the lowest to the highest,
from the ant to the elephant, from the unicellular amoeba to a man, from the elementary form of
plant life to the developed form of animal life. It is Prana that shines in your eyes. It is through the
power of Prana that the ear hears, the eye sees, the skin feels, the tongue tastes, the nose smells, the
brain and the intellect perform their respective functions. The smile on the face of a young lady, the
melody in music, the power in the emphatic utterances of an orator, the charm in the words of one’s
own beloved wife—all these and many more have their origin in Prana. Fire burns through Prana.
Wind blows through Prana. Rivers flow through Prana. The steamer and the aeroplane, the train and
the motor-car move about only through the power of Prana. Radio-waves travel through Prana.
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PRANAYAMA
16 The five Pranas are: 1. Prana, 2. Apana, 3 Samana, 4. Vyana and 5. Udana.
Prana is electron. Prana is proton. Prana is force. Prana is magnetism. Prana is electricity. It is Prana
that pumps blood from the heart into the arteries. It is Prana again that does digestion, excretion and
secretion.
Prana is expended by thinking, willing, acting, moving, talking, writing and so on. A strong
and healthy man has an abundance of Prana or nerve-force or vitality. The Prana is supplied by
food, water, air, solar energy, etc. The supply of Prana is received by the nervous system. The Prana
is absorbed in breathing. The excess of Prana is stored up in the brain and nerve-centres. When the
seminal energy is sublimated, it supplies abundance of Prana to the system.
A Yogi stores up enough and more of Prana by regular practice of Pranayama just as the
storage battery stores up electricity. That Yogi who has in his store an amazingly large supply of
Prana radiates strength and vitality all around. He is a big power-house. Those who come in contact
with him imbibe Prana from him, and get strength, vigour, vitality and exhilaration of spirits. Just as
oil flows from one vessel to another, Prana also actually flows steadily from a developed Yogi
towards weak persons. This can be seen actually by the Yogi who has developed his inner Yogic
vision.
If you can control Prana, you can control all the force of the universe, physical and mental.
A Yogi can also control the Omnipresent Manifesting Power from which all energies like
magnetism, electricity, gravitation, cohesion, nerve-currents, vital forces or thought-vibrations
and, in fact, the total forces of the universe take their origin.
If you can control the breath or Prana, the mind is also easily controlled. He who has
controlled his mind has also controlled his breath. If the one is suspended, the other also gets
suspended. If the mind and the Prana are both controlled, you get liberation from the round of births
and deaths and attain Immortality.
There is intimate connection between mind, Prana and semen. If you can control your
seminal energy, you can also control your mind and Prana.
Owing to the vibration of Prana the ten senses (the five organs of action and the five organs
of knowledge) do their respective functions. If the Prana is controlled, all the senses come under
your control. Go through the parables in the Kaushitaki and the Chhandogya Upanishads. You will
find that the senses recognised in the end the superiority of Prana. You can live without food and
drink for days together but you cannot live without air even for a few minutes. What to speak of
Prana then!
As long as you speak, you cannot breathe; then you offer the breath in the speech. As long as
you breathe, so long you cannot speak; then you offer the speech in the breath. These are the two
never-ending immortal oblations. When you want to hear a faint sound, the breath gets suspended
for a while. The porter carrying heavy bags of rice or wheat at the wharf instinctively fills his lungs
with air and practices unconscious retention of breath (Pranayama) till the bag is lifted on to his
back. This retention of breath augments his strength and vitality. It immediately provides him with
an abundance of energy. It induces great concentration of mind. When you cross a small rivulet by
41
PRACTICAL LESSONS IN YOGA
jumping over, when you practice long jump and high jump and various other exercises at the
parallel bar and trapezium, you practice retention of breath instinctively.
If the breath is unsteady, the mind also is unsteady. If the breath is steady and calm, the mind
is also steady and calm. A Yogi gets longevity of life by the practice of Pranayama. Therefore the
practice of Pranayama is indispensable requisite. Just as it takes a long time, patience and
perseverance to tame a lion, an elephant or a tiger, so also you will have to tame this Prana
gradually. Then it will come under your perfect control.
Just as a goldsmith removes the impurities of gold by heating it in the blazing furnace and
blowing the blow-pipe vigorously so also the student of Yoga should remove the various impurities
of his body and mind by blowing his lungs, i.e., by the practice of Pranayama. The fundamental aim
of Pranayama is to unite the Prana and the Apana and to take the united Pranapana slowly upwards
towards the crown of the head. The fruit of Pranayama is the awakening of the sleeping
Kundalini-Shakti.
The room in which you practice Pranayama must not be damp and ill-ventilated. It must be
dry and airy. The practice can be carried on by the side of a river or a lake, at the top or foot of a hill
or a secluded part of a pleasant and beautiful garden, or at any place where the unconcentrated mind
gets concentrated easily due to the exceptionally good spiritual vibrations. Whatever place you may
finally select, take particular care to see that it is free from chill and strong draught, mosquitoes,
bugs, ants and all other flies or crawling insects. If you wish to practice Pranayama in your own
house, have a separate room under lock and key. Do not allow anybody into the room, no, not even
your dearest and nearest friends and relatives. Let it be free from all other disturbing elements.
There seated on your favourite Asana with the mind firmly fixed on Truth, perform Pranayama
daily. Then the Chitta or the mind-stuff gets absorbed in the Sushumna.17 The Prana becomes
steady; it does not fluctuate. In India the banks of the Ganga, the Jumna and the Kaveri are
extremely favourable for the practice of Pranayama, Rishikesh (Himalayas), Brindavan, Varanasi,
Uttarakashi and Ayodhya are all very nice places for the purpose.
The practice of Pranayama should be commenced in spring and autumn because success is
assured. In the beginning you can have two sittings, morning and evening and as you advance in
your practices, you can have four: morning, midday, evening and midnight. Your diet should be
light and moderate. In the early stages, food of milk and ghee is ordained; also food consisting of
wheat, green pulse and red rice is said to favour the progress. Assuming your favourite Asana,
practice regulation of breath first for the purification of the nerves (Nadis). Sri Sankaracharya, the
greatest exponent of the Advaita philosophy, that India has ever produced says in his famous
commentary to the Svetasvatara Upanishad: “The mind whose dross has been cleared away by
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PRANAYAMA
17 Sushumna is the most important of the Nadis (nerve-currents). Situated at the back of the anus it extends to the
crown of the head (Brahmarandhra) and is invisible and subtle. It runs along the centre of the spinal column with
the Ida and Pingala Nadis running to its left and right. If you sit for meditation when the Prana moves in the
Sushumna, you will have deep meditation. The Kundalini-Sakti lying dormant at the Muladhara Chakra, when
roused by the practice of Pranayama, passes through the Sushumna Nadi to the crown of the head. This is the goal
of life. This is perfection.
Pranayama, becomes fixed in Brahman; therefore Pranayama is prescribed. First the nerves are to
be purified, then comes the power to practice Pranayama. Closing the right nostril with the thumb,
through the let’s nostril, fill in air according to capacity; then without any interval, throw the air out
through the right nostril, closing the left one. Again inhaling through the right nostril, eject through
the left, according to capacity; practicing this three or five times at intervals of four hours of the day,
before dawn, during midday, in the evening, and at midnight, in fifteen days or a month purity of the
nerves is attained; then begins Pranayama.” For complete success in Pranayama, regular persistent
and systematic practice is essential.
Patanjali Maharshi defines Pranayama as follows: “Regulation of breath or the control of
Prana is the stoppage of inhalation and exhalation, which follows after securing that steadiness of
posture or seat.” But you need not wait for practicing Pranayama till you get full mastery over the
posture. You can practice Asana and Pranayama side by side. In course of time you will acquire
perfection in both. Pranayama can be practiced while sitting in the chair also by sitting erect.
Each Pranayama consists of three distinct processes viz., Puraka (inhalation of breath),
Kumbhaka (retention of breath) and Rechaka (exhalation of breath). Kumbhaka gives longevity of
life. If you can retain the breath for 10 seconds, know for certain that so many seconds have been
added to the span of your life. By taking the breath to the crown of the head and keeping it there
under his full and firm control, the Yogi defies and conquers death and drinks the Nectar of
Immortality.
Pranayama is of three kinds according to the strength and capacity of the practitioner. The
best one is that wherein Puraka is for 20 seconds,18 Kumbhaka for 80 seconds and Rechaka for 40
seconds. The middling one is that wherein Puraka is for 16 seconds, Kumbhaka for 64 seconds and
Rechaka for 32 seconds. The lowest one is that wherein Puraka is for 12 seconds, Kumbhaka for 48
seconds and Rechaka for 24 seconds. You should inhale and exhale very, very slowly, without
producing any sound all the while. The ratio between Puraka, Kumbhaka and Rechaka is 1:4:2.
If there are impurities in the nerve-currents (Nadis), the Prana will not enter the middle
Nadi, the Sushumna. In ordinary people the Sushumna is closed up at the lower end, because of the
various impurities of the body, mind and the nerves. When the nerves are purified, the Yogi can
perform Pranayama with success. By the practice of Pranayama you can become a veritable god.
Certain symptoms manifest when the Nadis are purified. Your body will become light and slender.
There will be a peculiar lustre in your eyes and a remarkable glow in your countenance. Your voice
will become sweet and melodious. The breath can be retained for a long time. You can hear the
Anahata sounds emanating from your heart-lotus quite audibly. The digestive fire is augmented,
you enjoy perfect health, and you are cheerful and happy.
The practice of concentration and Pranayama are interdependent. If you practice
Pranayama, you will have concentration. Natural Pranayama follows the practice of concentration.
A Hatha Yogi practices Pranayama and then controls the mind. He rises from a lower to a higher
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PRACTICAL LESSONS IN YOGA
18 Matra is the Sanskrit word for second. 1 Matra is equal to 1 second.
level; whereas a Raja Yogi practices concentration and thus controls Prana. He comes down from a
higher level. They both meet on a common platform in the end. There are different practices for
different temperaments. For some the practice of Pranayama is easier to start with, for others the
practice of concentration.
There is neither rhythm nor harmony in the breathing of worldly-minded persons. A Yogi
practices regulation of breath to establish harmony. When the breath is regulated, when there is
harmony, the breath will be moving within the nostrils. The fruit of regulation of breath is
Kumbhaka. The breath stops by itself when Kevala Kumbhaka (absolute and pure retention of
breath) follows. The mind becomes quite steady. Then Samadhi (superconscious state) supervenes.
Regulation of breath and Kumbhaka are of tremendous help in the practice of concentration and
meditation.
Dear child! Take sole refuge in Pranayama. Be interested in the practice of Kumbhaka
alone, if the mind is solely turned towards Pranayama. The Bhagavad-Gita says:
“Pranayama-parayanah—solely absorbed in the control of breathing.” Take due precautions at
every step. The practice of Kumbhaka produces tremendous heat in the body and thereby the
Kundalini is roused and sent upwards along the Sushumna to the crown of the head.
Before I begin to deal with the various Pranayama exercises, I propose to give some
preliminary instructions, which would enable you to practice them without any difficulty and attain
quick success in Yoga. The following are the most important:—
(1) All the instructions given in the last lesson hold good here also. You will have to use
your common-sense and discretion throughout the practice of Yoga.
(2) The rule of celibacy will ensure quicker and better results. Those who cannot observe
this rule very strictly for one reason or another, should be very, very moderate in copulation.
(3) Be regular and systematic in your practices.
(4) A small cup of milk or fruit-juice can be taken with much advantage before the
commencement of the practice, and another cup of milk and some light tiffin half an hour after the
practice.
(5) Do not miss your practice even a single day except when you are seriously ailing from
some disease.
(6) To start with, do mild Pranayama with Puraka and Rechaka only for a month. A rigid
Pranayama-practitioner should abstain from all solid food. You can practice Pranayama while
walking also. This will suit some busy persons who have not much time to spare.
(7) Practise the various exercises prescribed below one by one, step by step. Never be in a
hurry. Never go beyond your capacity. Do not take up the higher exercise before completely
mastering the previous one. This is the master-key to achieve success in Pranayama.
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PRANAYAMA
(8) There should be a feeling of joy and exhilaration after the Pranayama is over.
(9) Do not twist the facial muscles while doing Kumbhaka.
(10) Do not take bath for at least half an hour after the Pranayama exercises are over.
(11) Avoid as much as you can too much talking, eating, sleeping, mixing with friends and
all exertion.
(12) Do not expect fruit after doing Pranayama for 2 or 3 minutes only for a few days. At
least you must practice for 15 minutes daily in the beginning for some months.
(13) Success in Pranayama can be gauged by the duration of Kumbhaka. By slow and steady
practice you will be able to retain the breath for at least 5 minutes. Real concentration of mind
ensues when the breath is suspended.
(14) If you want rapid progress in Pranayama, you must have four sittings daily, at 4 a.m., at
midday, at 4 p.m., and at midnight. You must do 4x80=320 Kumbhakas altogether.
(15) As there is always some drowsiness and laziness when you get up from bed, do a few
Kumbhakas just to drive off the drowsiness and to make yourself fit for meditation.
In the first stage of Pranayama you will have perspiration of the body. You will experience a
tremor of the body in the second stage. In the third stage levitation manifests. In the final stage the
Prana goes to the Brahmarandhra (the Hole of Brahma) at the top of the head. Sometimes the
practitioner may jump like a frog. When you perspire, do not use a towel to wipe off the
perspiration. Rub it well on the body itself with your hands. This will give firmness and lightness to
the constitution.
Exercise
I
(a) Sit on your favourite Asana before your Beloved Deity in your meditation room. Close
the right nostril with the right thumb and slowly inhale through the left nostril as long as you can do
with ease and comfort. Then exhale through the same nostril.19 Do this half a dozen times. This will
constitute one round. Do one round daily to begin with and gradually increase the number of rounds
to 12.
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PRACTICAL LESSONS IN YOGA
19 Feel that all the divine qualities such as love, mercy, forgiveness, peace, joy and knowledge enter your system
along with the inspired air, and that all the devilish qualities such as lust, greed, anger and Avidya are thrown out
along with the expired air. Also repeat mentally OM or SOHAM or any other Sacred Word given by your Guru
during Puraka, Kumbhaka and Rechaka. This is the traditional method of doing Pranayama. This is the best
method.
(b) Inhale through the right nostril by closing the left nostril with the little and ring fingers of
the right hand just in the same manner as you did before. Then exhale through the same nostril. Do
this half a dozen times. This will constitute one round. Do one round daily to begin with and
gradually increase the number of rounds to 12.
II
Close the right nostril with the right thumb and inhale through the left nostril. Then close the
left nostril with the little and ring fingers of the right hand and exhale through the right nostril after
removing the thumb. Inhaling again through the right nostril and closing it with the thumb, exhale
through the left nostril. Do in this manner half a dozen times. This will constitute one round. Do one
round in the morning and one in the evening to begin with and gradually increase the number of
rounds to 12 according to your capacity.
III
Inhale through both the nostrils as much as you can and exhale through both the nostrils in
the same manner. Repeat this twelve times. This will constitute one round. Start with one round and
increase the number of rounds gradually to six.
IV
Draw the air in through both the nostrils as much as you can, retain it as long as you can, and
then exhale as much as you can. Repeat this process twelve times. This will constitute one round.
Start with one round and increase the number of rounds to six gradually.
V
Close the right nostril with the right thumb and inhale through the left nostril. Then close the
left nostril with the ring and little fingers of the right hand, retain the breath as long as you can
comfortably do, and exhale through the right nostril by removing the thumb. Now half the process
is over. Drawing again the air through the right nostril, and retaining it as before. exhale it through
the left nostril by removing the ring and little fingers. These six processes constitute one
Pranayama. Do 20 such Pranayamas in the morning and 20 in the evening to start with and
gradually increase the number to 80.
If you wish to have time-unit, inhale till you count 1 OM; retain the breath till you count 4
OMs and exhale till you count 2 OMs. Observe the ratio 1:4:2. You may either use the left hand
fingers for counting or mentally remember the numbers. In the second week increase the ratio to
2:8:4; in the third to 3:12:6, and so on and so forth until you reach the maximum of 20:80:40. While
increasing the ratio, if you find it hard to retain the breath, have the same practice for two or three
weeks more until the capacity and strength to increase the ratio further are gained. Let there be no
suffocation during the practice.
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PRANAYAMA
VI
Close the right ear with the right thumb, and the left ear with the left thumb. Press the right
eye with the right index finger and the left eye with the let’s index finger. Place the middle finger of
the right hand on the right nostril, and the middle finger of the other hand on the left. Let the ring
fingers of the two hands press upon the upper lip, and the two tiny fingers upon the lower lip. Now
inhale through both the nostrils as much as you can do with comfort; immediately close both the
nostrils and swallow the breath. Retain the breath inside as long as you can do with comfort and
exhale it slowly. This is Shanmukhi Mudra. “The Yogi, by having thus firmly confined the air, sees
his soul in the shape of light. When one sees, without obstruction this light even for a moment,
becoming free from sin, he reaches the highest end. The Yogi, free from sin, and practising this
continually, forgets his physical, subtle and causal bodies, and becomes one with that Soul. He who
practices this in secrecy, is absorbed in the Brahman, though he had been engaged in sinful works.
This should be kept secret; it at once produces conviction; it gives Nirvana to mankind. This is my
most beloved Yoga.” (Siva Samhita: Ch. V-22, 23, 24, 25, 26).
VII
RHYTHMICAL BREATHING
The breathing of worldly people is irregular. In exhalation the breath goes out 16 digits, and
in inhalation only 12 digits, thus losing 4 clear digits of breath in every act of inspiration and
expiration. Now just imagine how much Prana is wasted every day by you at this rate! If you can
inhale 16 digits of Prana as in exhalation, everything is all right. There is absolutely no loss then.
You will have rhythmical breathing. The Kundalini will be roused. Moreover, by practicing this
exercise and making it part and parcel of your daily life, you will enjoy perfect rest, a rest that you
have never known or enjoyed even in your deep sleep.
The one striking feature of rhythmical breathing is that the time-unit is the same both in
inhalation and exhalation. This is done in the following manner: Inhale till you mentally count 6
OMs and exhale till you count mentally 6 OMs. This is breathing in and out in a measured and
harmonious manner. This kind of breathing will harmonise the whole system.
There is another variety in rhythmical breathing. You inhale through both the nostrils till
you mentally count 4 OMs, retain the breath till you count 8 OMs and exhale through both the
nostrils till you count 4 OMs. Then retain the breath outside (external Kumbhaka) till you count 8
OMs. These four processes constitute one Pranayama.
Do this as many times as your strength and capacity would allow. Gradually increase the
duration of inhalation and exhalation till you count 16 OMs. There is no hurry. Enjoy every breath
you inhale and exhale. Enjoy also the retention of breath. Pay good attention to the rhythm
throughout. Feel the rhythm throughout your system. By slow and gradual practice with zeal and
enthusiasm, you will attain perfection. Weep not! Grieve not! You are nearing the goal now, my
child!
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PRACTICAL LESSONS IN YOGA
VIII
KAPALABHATI
Kapala means a skull and Bhati means to shine. Because this exercise makes your skull
shine, it is called Kapalabhati. It is a wonderful exercise to cleanse the skull nicely. This exercise
also does not come under the category of Pranayama, but as it is a breathing exercise, it deserves a
place of honour.
Sitting on your usual meditative-pose, do Puraka and Rechaka so vigorously that you
perspire profusely. There is no Kumbhaka in this exercise. But Rechaka plays a prominent part.
Puraka is mild, slow and long and is best done by releasing the abdominal muscles, while Rechaka
is forceful and quick and is done by contracting the abdominal muscle with a backward push. The
important point to remember while doing this exercise is to keep the body, head and neck erect, and
not to bend even a bit. In the beginning you can have one round only consisting of 10 expulsions in
the morning. That will suffice. In the second week you can do the same in the evening also. In the
third week have two rounds in the morning and two in the evening. In this manner you can
cautiously and slowly increase 10 expulsions to each round till you get 120 expulsions per round.
The benefits of this exercise are even more alluring. The respiratory system and the nasal
passages are thoroughly cleansed, the spasm in the bronchial tubes is removed, asthma is cured, the
apices of the lungs are nicely oxygenized, consumption is cured and the impurities of the blood are
eliminated. The circulatory and the respiratory systems are toned up beautifully, and the
practitioner enjoys blooming health and vigour.
IX
SURYABHEDA
Sitting on your favourite meditative pose again and closing the eyes, inhale through the
right nostril, retain the breath by forming Jalandhara Bandha till perspiration flows from the tips of
the nails and the hairs of the body stand on end, and then exhale through the left nostril slowly. Of
course in this exercise you cannot reach the point of perspiration at the very outset; but gradually
increasing the period of Kumbhaka you will by all means attain it. By the constant practice of this
Kumbhaka, cephalalgia is relieved, coryza is cured, and the worms in the frontal sinuses are
expelled.
X
UJJAYI
The practice of this Kumbhaka enhances the personal beauty of the practitioner. Assuming
again your favourite pose, inhale through both the nostrils in a smooth, methodical and uniform
manner till the inspired breath fills the space between the throat and the stomach with a noise.
Retain the breath as long as you can comfortably do and then exhale slowly through the left nostril.
The striking feature of this exercise is that a mild, uniform, continuous and peculiar sound is heard
due to the partial closure of the glottis.
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PRANAYAMA
This Kumbhaka is also practiced while standing or walking. Then instead of exhaling
through the left nostril only, you can exhale through both the nostrils. In any case, start with three
rounds and add one round every week gradually.
The practitioner of this Kumbhaka gets rid of pulmonary, cardiac and dropsical diseases.
All diseases dependent upon deficient inhalation of oxygen are cured.
XI
SITKARI
Folding the tongue in such a manner that the tip of the tongue touches the upper palate, draw
the air through the mouth producing a sound of c. c. c., retain the breath as long as you can without
the feeling of suffocation and then exhale through both the nostrils. These three processes constitute
one round. Start with three rounds and add one round every week.
This Kumbhaka increases the beauty and vigour of the body, removes hunger and thirst,
indolence and sleep and makes the whole body cool. Many diseases of the blood are cured.
XII
SITALI
Contract the lips and throw out the tongue. Fold the tongue like a tube and draw in the air
through it making a hissing sound. Fill the lungs and stomach slowly with the air drawn in, and
retain the same as long as you can do with comfort. Then exhale through both the nostrils. Practise
this 10 to 20 times daily, morning and evening.
The practitioner acquires great tenacity of life and the power to repair the effects of injury.
He is freed from all fevers, splenitis and several other organic diseases. Like crabs, lobsters,
serpents and frogs, he becomes proof against all kinds of inflammations. He acquires the power to
cast off his skin and endure the privation of air, food and drink. Poisons of all sorts in the blood are
thrown out and the blood is purified. Scorpion-stings and serpent-bites cannot injure him in any
way. Whenever you feel thirsty, do this Pranayama a few times. At once your thirst will be
quenched.
XIII
BHASTRIKA
Bhastrika means bellows. Quick succession of powerful expulsions of breath is the chief
characteristic of this Pranayama. Just as the village smith blows out his bellows quickly and rapidly,
so also the practitioner of this exercise blows out the bellows of his lungs in quick and rapid
succession.
Sit on Padmasana or Siddhasana with the body, neck and head erect. Close the mouth.
Inhale and exhale quickly 6 to 10 times in rapid succession like the bellows of the village-smith.
While practicing this Pranayama a hissing sound is loudly heard. If you can expel 10 times like this,
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PRACTICAL LESSONS IN YOGA
the tenth expulsion is followed by a deepest inhalation, retained as long as it can be done with
comfort, and another deepest exhalation. This completes one round of Bhastrika. Take rest for a
while after one round is over, and do another round, and another round. In the beginning you can
have three rounds in the morning and three in the evening. You must be able to expel 120 times at a
stretch by cautious and gradual practice.
If you can do Kapalabhati and Ujjayi nicely, you will find this Pranayama quite easy. Some
do this exercise till they get quite fatigued. Then you will profusely perspire. Stop the practice even
if there is the slightest giddiness. Take a few normal breaths. Then you can resume the practice
again after the giddiness is gone.
XIV
PLAVINI
This Pranayama requires some skill on the part of the practitioner. If you can do this
perfectly, you can float on water for any length of time, even though you do not know swimming. It
enables you to live purely on air for some days. It is done as follows: Drink the air like water
through the mouth and fill your stomach with it. The stomach becomes inflated. You will hear a
tympanic sound, if you tap it with your fingers. Practise the Pranayama slowly and gradually. The
air is then expelled from the stomach by slow belching.
XV
KEVALA KUMBHAKA
Kumbhaka is of two sorts—Sahita and Kevala. The Kumbhaka that is associated with
Puraka and Rechaka is called Sahita; that which is devoid of these two is called Kevala (pure and
absolute). Kevala Kumbhaka should be practiced when the Sahita Kumbhaka has been completely
mastered. In the Vasishtha Samhita you will find: “When after giving up inhalation and exhalation,
one holds his breath with ease, it is absolute Kumbhaka (Kevala Kumbhaka).” In this Pranayama
the practitioner can retain his breath as long as he likes. He attains the stage of Raja-Yoga. Practise
this three times a day, morning, midday and evening. He is a real Yogi who knows this Kumbhaka
and Pranayama. Now there is nothing unattainable by him in all the three worlds. This Kumbhaka
cures all diseases, bestows longevity of life and awakens the Kundalini-Sakti, which passes through
the hollow Sushumna-Nadi to the crown of the head, after piercing one Chakra after another.
BENEFITS OF PRANAYAMA
Perfection in Pranayama gives you the major eight Siddhis viz., Anima, Mahima, Laghima,
Garima, Prapti, Prakamya, Vasitvam and Isitvam. Anima is the power to become as minute as you
like, whereas Mahima makes you as big as you like. By Laghima you can make your body as light
as a feather and fly in the sky thousands of miles in a minute. Garima can make your body as heavy
as a mountain. By the power of Prapti you can predict all future events, understand unknown
languages, cure any disease, hear distant sounds, see distant objects, smell mystical fragrant odours,
touch the sun and the moon with the tip of your fingers from where you stand, and understand the
language of birds and beasts. Indeed you can attain all desired objects. By Prakamya you can cast
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PRANAYAMA
away the old skin and assume a youth-like appearance for an unusual length of time. You can also
enter the body of another person. Sri Sankaracharya had this power. He entered the body of the Raja
of Benares. Yayati, Tirumulanar and Raja Vikramaditya had also this power. Vasitvam is the power
to tame wild beasts and bring them under your control. By the exercise of this power, you can make
anybody obey your orders and wishes. You can control the elements and be a master of passions and
emotions. Isitvam is the attainment of all divine powers. You now become the Lord of the universe.
You can give life to a dead man. Kabirdas, Tulasidas, Akalkot Swami and many others had this
power. By possessing this power you can penetrate all secrets of nature, know the events of the past,
present and future and become one with the Supreme Soul.
You will also get the thirty-six other minor Siddhis such as freedom from hunger and thirst,
heat and cold, pleasure and pain; death at your will, playing with gods, power to transmute baser
metals into gold and so on.20

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