Questions and Answers Q. Is it right to say that Pranayama is unnecessary in the practice of Raja Yoga? A. No; Pranayama forms one of the eight limbs of Raja Yoga. Q. Is it dangerous to practise Pranayama without the assistance of a Guru (Teacher)? A. People are unnecessarily alarmed. You can practise ordinary Pranayama exercises without the help of a Guru. A Guru is necessary if you want to practise Kumbhaka or retention of breath for long time and unite Apana with Prana. The books written by realised Yogins can guide you if you are not able to get a Guru. But it is better to have a Guru by your side or you can get the lessons from him and practise them at home. You can keep regular correspondence with him. You can retain the breath from to 1 or 2 minutes without any difficulty or danger. If you cannot get a realised Yogi, you can approach senior students of Yoga. They also can help you. Q. Will the practice of Pranayama alone awaken the sleeping Kundalini Sakti? A. Yes. Asanas, Bandhas, Mudras, Japa, meditation, strong and pure irresistible analytical will, the grace of Guru, devotion,-all these also will awaken the Kundalini Sakti. Q. What are the effects of the practice of Khechari Mudra? A. It will help the student to stop the breath. He can have nice concentration and meditation. He will be free from hunger and thirst. He can change the breath from one nostril to another quite easily. He can have Kevala Kumbhaka also very easily. Q. What are the symptoms when the Prana and Apana are united and when the Prana passes in Sushumna? A. When Prana and Apana are united, the united Prana-Apana will pass through the Sushumna and the practitioner will become dead to the world, i.e., he will lose the consciousness of his body, environments and the world but will have perfect awareness. He will feel Divine Thrill, Divine Ecstasy and the experiences of the lower stages of Samadhi. When the Prana proceeds higher in Sushumna, different kinds of experiences at different Chakras are felt by the practitioner (which cannot be described but should be experienced). When the Prana reaches Sahasrara, the Yogi attains Samadhi. Q. Should one in the practice of Pranayama during Maha Bandha also maintain the proportion 1:4:2 ? A. Yes, in Maha Bandha the proportion for inhalation, retention and expiration is 1:4:2. Q. If one practises Bandhatraya Pranayama and practises Puraka 10 Matras, Kumbhaka 40 Matras and Rechaka 20 Matras, how long must be the pure Kumbhaka and how long the expiratory pause with Uddiyana? A. In Bandhatraya, beginners need not have any expiratory pause. Advanced students can have it for 5 or 6 seconds. In Bandhatraya, the main Kundalini (1:4:2) is quite sufficient for the union of Prana and Apana. Q. What is the difference between Tadana Kriya and Maha Vedha? A. In Tadana Kriya one can breathe in any way. But Maha Vedha Pranayama should be practised as described in Bandhatraya. Q. Is Pranayama necessary for getting Darsana of the Lord? A. No. Q.When the Prana is taken up to the tenth door (Brahmarandhra), on the crown of the head, will the practitioner feel a pinprick ? A. No. Q.What is Urdhvaretah Pranayama? A. While doing Sukha-Purvaka or Loma-Viloma Pranayama one would feel that the Virya is flowing up towards the Sahasrara at the crown of the head in the form of Ojas. This is Urdhvaretah Pranayama. Q. If I try to keep the ratio 1:4:2 when I practise Pranayama, I am not able to concentrate on my Ishta Devata. If I try to concentrate I cannot keep up the ratio 1:4:2. Kindly advise what to do. A. Try to keep the ratio for two or three months. A strong habit will be formed and the ratio will be kept up automatically. Then you can concentrate on your tutelary deity. Mind can do only one thing at a time. Q. What is the object of inhaling through the left nostril and exhaling through the right nostril and vice versa? A. This will make the breath rhythmical, steady the nerves and the mind, and allow the Sushumna Nadi to flow, which will be beneficial for meditation. It will keep up a perfect harmony in the system. The five Kosas will vibrate rhythmically. Q. Can there be any dangerous result in the practice of Pranayama as some people think? A. There is no danger in practising Pranayama, Asanas, etc., if you are careful, and if you use your common-sense. People are unnecessarily alarmed. There is danger in everything, if you are careless. Q. I am regular in my Sadhana. The jerks still continue though they are not so frequent as before. Kindly advise me on the matter. A. Through the practice of Pranayama and meditation, the cells and tissues are vivified. They are charged with new Prana. New Pranic currents are generated. These give rise to jerks in the beginning. They will disappear soon. Q. Will you be kind enough to elucidate ‘Apana Vayu’ We inhale air; thereby oxygen is absorbed by blood-cells as well as plasma. But from that oxygen, how Apana is formed. In what part it resides? What is the nature? How and where Prana and Apana unite? Kindly explain scientifically mentioning parts affected thereby. A. Apana is not formed from oxygen. Apana is energy. Apana resides in the lower part of the abdomen, in the Muladhara, in the descending colon, rectum and anus. Its nature is downward motion. Its function is ejection of urine, gas and excreta. Prana and Apana are united by Kevala Kumbhaka, Kumbhaka, Muladhara, Jalandhara Bandha and Uddiyana Bandha. They are united in the navel or Manipuraka Chakra. Q. How is Nadi-Suddhi done? A. The cleansing of the Nadi (Nadi-Suddhi) is either Samanu or Nirmanu-that is, with or without the use of Bija. According to the first form, the Yogi in Padmasana or Siddhasana offers his prayers to his

Dharana (Concentration) CONCENTRATION ON SOLAR PLEXUS Solar plexus is often called the abdominal brain. It is an important centre of the nerves, connected with the sympathetic nervous system. It is located in the Epigastric region, behind the pit of the stomach on either side of the spinal column. It has control on the main internal organs of man. It plays a much more important part than is generally recognised. It takes an important part in the control of emotions and of various bodily functions. It is composed of white and grey brain matter. It is one of the most vital parts of the body. A blow over the solar plexus is well-known to boxing men as a ready means of rendering an opponent unconscious or at any rate helpless. It is the store-house of Prana. It is the power-house. It is the most important of all the Adharas (supports) of the body that are sixteen in number. It is a known fact that men have been instantly killed by a severe blow over the solar plexus. The solar plexus is literally the sun of the nervous system. When the sun is shining harmoniously, the whole of the physical system is harmonious. It radiates strength and energy to all parts of the body. Thoughts and Prana, when directed towards this centre through Pranayama, will stimulate and awaken the sunshine latent therein. Sit erect in Padmasana or Siddhasana. Close your eyes. Draw the air slowly through the left nostril as long as you can do with comfort. Keep the right one closed with your right thumb. Repeat Om mentally. Then retain the breath. Have the attention well-directed towards the solar plexus. Concentrate your mind there. Have the thought centred upon it. Do not make any undue strain of the mind or undue effort of any kind. Direct consciously the Prana to the region of solar plexus through the retained breath. Imagine : “I am breathing in Prana, happiness, joy, strength, vigour, love.” Then slowly exhale through the right nostril. Then inhale through the right nostril, retain it as before and exhale through the left. Repeat the process 12 times in the morning. Fear, depression, weakness and other undesirable emotions, which stand in the way of spiritual advancement, will vanish. You will become more and more confident of success in Self- realisation. PANCHA DHARANA PRITHVI DHARANA There are five elements, viz., Prithvi, Apas, Agni, Vayu and Akasa. To the body of the five elements, there is the fivefold Dharana. From the feet to the knees is said to be the region of the Prithvi. It is four-sided in shape, yellow in colour and has its Varna the Sanskrit letter ‘L’ along the region of earth, i.e., from the feet to the knees. Contemplating upon this, one should perform Dharana there for a period of two hours daily. He then attains mastery over the earth. Death does not trouble him since he has obtained mastery over the ‘earth’ element. AMBHASI DHARANA The region of Apas is said to extend from the knees to the anus. Apas is semi-lunar in shape and white in colour. It has the letter ‘Va’ for its Bijakshara-seed-letter. Carrying up the breath with the letter ‘Va’ along the region of Apas, one should contemplate on God Narayana, having four arms, a crowned head, dressed in orange-colour clothes and as decayless. Practising Dharana there daily for a period of two hours, he is freed from all sins. Then there is no fear for him from water. AGNEYI DHARANA From the anus to the heart is said to be the region of Agni. Agni is triangular in shape, red in colour and has the letter ‘R’ along for its Bija. Raising the breath with the letter ‘Ra’ along the region of fire, one should contemplate on Rudra, who has three eyes, who grants all wishes and who is of the colour of mid-day sun. Practising Dharana there daily for a period of two hours, he is not burnt by fire, even though his body enters into the fire-pit. VAYAVYA DHARANA From the heart to the middle of the eyebrows is said to be the region of Vayu. It is black in colour and shines with the letter ‘Ya’. Carrying the breath along the region of Vayu, one should contemplate on Isvara, the omniscient. The Yogi does not meet his death through Vayu. AKASA DHARANA From the centre of the eyebrow to the top of the head is said to be region of Akasa. It is circular in shape, smoky in colour and shines with the letter ‘Ha’. Raising the breath along the region of Akasa, one should contemplate on Sadasiva. By practising this Dharana one obtains the power of levitation. The Yogi gets all the Siddhis.

Pranic Healing Those who practise Pranayama, can impart their Prana in healing morbid diseases. They can also recharge themselves with Prana in no time by practising Kumbhaka. Never think that you will be depleted of your Prana by distributing it to others. The more you give, the more it will flow to you from the cosmic source (Hiranyagarbha). That is the law of nature. Do not become a niggard. If there is a rheumatic patient, gently shampoo his legs with your hands. When you do shampooing (massage), do Kumbhaka and imagine that the Prana is flowing from your hands towards the leg of your patient. Connect yourself with Hiranyagarbha or the Cosmic Prana and imagine that the cosmic energy is flowing through your hands towards the legs of the patient. The patient will at one feel warmth, relief and strength. You can cure headache, intestinal colic or any other disease by massage and by your magnetic touch. When you massage the liver, spleen, stomach or any other portion or organ of the body, you can speak to the cells and give them orders: “O cells! discharge your functions properly. I command you to do so.” They will obey your orders. They too have got subconscious intelligence. Repeat Om when you pass your Prana to others. Try a few cases. You will gain competence. You can cure scorpion-sting also. Gently shampoo the leg and bring the poison down. You can have extraordinary power of concentration, strong will and a perfectly healthy and strong body by practising Pranayama regularly. You will have to direct the power of Prana consciously to unhealthy parts of the body. Suppose you have a sluggish liver. Sit on Padmasana. Close your eyes. Inhale gently till you count Om 3 times. Then retain breath till you count Om 6 times. Direct the Prana to the region of the liver. Concentrate your mind there. Fix your attention to that area. Imagine that Prana is interpenetrating all the tissues and the cells of the lobes of the liver and doing its curative, regenerating and constructive work there. Faith, imagination, attention and interest play a very important part in curing disease by taking Prana to the diseased areas. Then slowly exhale. During exhalation imagine that the morbid impurities of the liver are thrown out. Repeat this process 12 times in the morning and 12 times in the evening. Sluggishness of the liver will vanish in a few days. This is a drugless treatment. This is nature-cure. You can take the Prana to any part of the body during Pranayama and cure any kind of disease, be it acute or chronic. Try once or twice in healing yourself. Your convictions will grow stronger. Why do you cry like the lady who is crying for ghee when she has butter in her hand, when you have a cheap, potent, easily available remedy or agent Prana at your command at all times! Use it judiciously. When you advance in your concentration and practice, you can cure many diseases by mere touch. In the advanced stages, many diseases are cured by mere will. DISTANT HEALING This is known as ‘absent treatment’ also. You can transit your Prana through space, to your friend, who is living at a distance. He should have a receptive mental attitude. You must feel yourself en rapport (in direct relation and in sympathy) with the man, whom you heal with this Distant Healing method.You can fix hours of appointment with them through correspondence. You can write to them: “Get ready at 4a.m. Have a receptive mental attitude. Lie down in an easy chair. Close your eyes. I shall transmit my Prana.” Say mentally to the patient: “I am transmitting a supply of Prana (vital force).Do Kumbhaka when you send the Prana. Practise rhythmical breathing also. Have a mental image that the Prana is leaving your mind when you exhale; it is passing through space and is entering the system of the patient. The Prana travels unseen like the wireless (radio) waves and flashes like lightning across space. The Prana that is coloured by the thoughts of the healer is projected outside. You can recharge yourself with Prana by practising Kumbhaka. This requires long, steady and regular practice.

Importance and Benefits of Pranayama “The illusory Samsaric Vasana, that has arisen through the practice of many lives, never perishes except through the practice of Yoga for a long time. It is not possible on the part of one to control the mind by sitting up again and again except through the approved means” (Muktikopanishad). “How could Jnana, capable of giving Moksha, arise certainly without Yoga? And even Yoga becomes powerless in securing Moksha when it is devoid of Jnana. So the aspirant after emancipation should practise (firmly) both Yoga and Jnana” (Yogatattva Upanishad). “Tatah kshiyate prakasavaranam-Thence the covering of the light is destroyed” (Yoga Sutras-II-52). Tamas and Rajas constitute the covering or veil. This veil is removed by the practice of Pranayama. After the veil is removed, the real nature of the soul is realised. The Chitta is by itself made up of the Sattvic particles, but it is enveloped by Rajas and Tamas, just as the fire is enveloped by smoke. There is no purificatory action greater than Pranayama. Pranayama gives purity and the light of knowledge shines. The Karma of the Yogi, which covers up the discriminative knowledge, is destroyed as he practises Pranayama. By the magic panorama of desire, the essence which is luminous by nature is covered up and the Jiva or individual soul is directed towards vice. This Karma of the Yogi which covers up the Light and binds him to repeated births, becomes attenuated by the practice of Pranayama every moment and is destroyed eventually. The afflictions and sins constitute the cover according to Vachaspati. Manu says: “Let the defects be burnt up by Pranayama.” Vishnu Purana speaks of Pranayama as an accessory to Yoga: “He who wants the air known as Prana by practice is said to have secured Pranayama.” “Dharanasu cha yogayata manasah-The mind becomes fit for concentration” (Yoga Sutras, II-53). You will be able to concentrate the mind nicely after this veil of light has been removed. The mind will be quite steady like the flame in a windless place as the disturbing energy has been removed. The word Pranayama is sometimes used collectively for inhalation, retention and exhalation of breath and sometimes for each of these severally. When the Prana Vayu moves in the Akasa-Tattva, the breathing will be lessened. At this time it will be easy to stop the breath. The velocity of the mind will be slowly lessened by Pranayama. It will induce Vairagya. If you can suspend one inch or one digit of breath inside, you will obtain the powers of foretelling; if you can suspend two inches within, you will get the power of thought-reading; for suspending the breath for three inches, levitation; for four inches, psychometry, clairaudience, etc.; for five inches, moving about unseen by anybody in the world; for six inches, the power of ‘Kaya Siddhi’; for seven inches, entering the body of another man (Parakaya Pravesa); for eight inches, the power to remain always young; for nine inches, the power to make Devatas to work as your servants; for ten inches, Anima, Mahima and other Siddhis; for eleven inches, you will attain oneness with Paramatman. When through great practice the Yogi can perform Kumbhaka for full three hours, then he can balance himself on his thumb. He undoubtedly attains all kinds of Siddhis. Just as fire destroys the fuel, so also Pranayama destroys the bundles of sins. Pratyahara makes the mind calm. Dharana steadies the mind. Dhyana makes one forget the body and the world. Samadhi brings infinite Bliss, Knowledge, Peace and Liberation. During Yogic Samadhi, the flame of the Yogagni (fire of Yoga) extending from navel to the head melts the Amrita in the Brahmarandhra. The Yogi drinks this with joy and ecstasy. He can remain without food and drink for months by drinking this Yogic nectar alone. The body becomes lean, strong and healthy. Too much fat is reduced. There is lustre in the face. Eyes sparkle like a diamond. The practitioner becomes very handsome. Voice becomes sweet and melodious. The inner Anahata sounds are distinctly heard. The student is free from all sorts of diseases. He gets established in Brahmacharya. Semen gets firm and steady. The Jatharagni (gastric fire) is augmented. The student becomes so perfect in Brahmacharya that his mind will not be shaken even if a fairy tries to embrace him. Appetite becomes keen. Nadis are purified. The Vikshepa is removed and the mind becomes one-pointed. Rajas and Tamas are destroyed. The mind is prepared for Dharana and Dhyana. The excretions become scanty. Steady practice arouses inner spiritual light, happiness and peace of mind. It makes him an Urdhvareto-Yogi. Advanced students only will get all the other Siddhis mentioned above.The mind of a man can be made to transcend ordinary experience and exist on plane higher than that of reason known as superconscious state of concentration and get beyond the limit of concentration. He comes face to face with facts which ordinary consciousness cannot comprehend. This ought to be achieved by proper training and manipulation of the subtle forces of the body so as to cause them to give, as it were, an upward push to the mind into the higher regions. When the mind is so raised into the superconscious state of perception, it begins to act from there and experiences higher facts and higher knowledge. Such is the ultimate object of Yoga, which can be achieved by the practice of Pranayama. The control of the vibratory Prana means to a Yogi, the kindling of the fire of supreme knowledge, the realisation of the Self.

Relaxation The practice of relaxing the muscles of the body will bring rest to the body and to the mind also. The tension of the muscles will be relieved. People who know the science of relaxation do not waste any energy. They can meditate well. Take a few deep breaths and then lie down flat on your back as in Savasana. Roll on to one side and then relax as thoroughly as you can do. Do not strain the muscles. Roll on the other side and relax. This is naturally done by all during sleep. There are various exercises in relaxation, for the particular muscles of a particular part of the body. You can relax the head, the shoulders, the arms, forearms, wrist, etc. Yogins know the science of relaxation thoroughly. When you practise these various relaxation exercises, you must have the mental picture of calmness and strength. RELAXATION OF MIND Mental poise and calmness may be brought about by the eradication of worry and anger. Fear really underlies both worry and anger. Nothing is gained by worry and anger, but on the contrary much energy is wasted by these two kinds of lower emotions. If a man worries much and if he is irritable, he is indeed a very weak man. Be careful and thoughtful. All unnecessary worries can be avoided. Relaxation of the muscles reacts on the mind and brings repose to the mind. Relaxation of the mind brings rest to the body also. Body and mind are intimately connected. Body is a mould prepared by the mind for its enjoyment.Sit for 15 minutes in a relaxed and easy comfortable position. Close your eyes. Withdraw the mind from outside objects. Still the mind. Silence the bubbling thoughts. Think that the body is like a coconut shell and you are entirely different from the body. Think that the body is an instrument in your hands. Identify yourself with the all-pervading Spirit or Atman. Imagine that the whole world and your body are floating like a piece of straw in this vast ocean of Spirit. Feel that you are in touch with the Supreme Being. Feel that the life of the whole world is pulsating, vibrating and throbbing through you. Feel that the ocean of life is gently rocking you on its vast bosom. Then open your eyes. You will experience immense mental peace, mental vigour and mental strength. Practise and feel this.

Sivananda’s Pranayama Technique: Sit comfortably on a chair, sofa or easy-chair. Draw the air through both nostrils, as long as comfortable. Retain as long as comfortable. Repeat your Ishta Mantra or ‘OM’ while retaining the breath. Then exhale as long as comfortable. You need not observe any ratio between the inhalation, exhalation and retention; but let the inhalation and exhalation be deep and full. Benefit: The benefits of this Pranayama are incalculable. All the muscles are relaxed. All the nerves are toned. Rhythm and harmony are established in the entire being. Mind is calmed. Circulation is promoted. An inexpressible peace and bliss come to reign within you. You can do it in the morning while lying in bed. Your mind will become alert for commencing Japa and Dhyana. You can do it when the mind is about to lose balance on account of the setting in of lust, anger or other evil Vrittis; the mind will be filled with a great power that will prevent the evil Vrittis from disturbing it. You can do it just before commencing your study; the mind will be concentrated easily and what you study will be indelibly impressed in your mind. You can do it during your office-work; you will get new strength every time and you will never be tired. When you return home from the office you can practise this Pranayama and you will be recharged with fresh energy.The greatest advantage is that once you start doing it you will do it very often; and your mind can never find an excuse for not practising this Ati-Sukha-Purvaka Pranayama, very easy and comfortable Pranayama which has all the advantages of Pranayama, without its ‘rules and regulations’. Do it from now without fail.

Kevala Kumbhaka Kumbhaka is of two kinds, viz., Sahita and Kevala. That which is coupled with inhalation and exhalation is termed Sahita. That which is devoid of these is called Kevala (alone). When you get mastery in Sahita, then you can attempt for this Kevala. When in due course of practice, the Kumbhaka subsists in many places without exhalation and inhalation, unconditioned by place, time and number -then that Kumbhaka is called absolute and pure (Kevala Kumbhaka), the fourth form of ‘Regulation of breath’. Such powers as that of roaming about in space unseen, follow this last form of Pranayama. In Vasishtha Samhita it is said: “When after giving up inhalation and exhalation, one holds his breath with ease, it is absolute Kumbhaka (Kevala).” In this Pranayama the breath is suddenly stopped without Puraka and Rechaka. The student can retain his breath as long as he likes through this Kumbhaka. He attains the state of Raja Yoga. Through Kevala Kumbhaka, the knowledge of Kundalini arises. Kundalini is aroused and the Sushumna is free from all sorts of obstacles. He attains perfection in Hatha Yoga. You can practise this Kumbhaka three times a day. He who knows Pranayama and Kevala is the real Yogi. What can he not accomplish in the three worlds, who has acquired success in this Kevala Kumbhaka? Glory, glory to such exalted souls. This Kumbhaka cures all diseases and promotes longevity.

Plavini Practice of this Pranayama demands skill on the part of the student. He who practises this Plavini can do Jalastambha and float on water for any length of time. Mr. ‘S’ a Yogic student can float on water for twelve hours at a stretch. He who practises this Plavini Kumbhaka can live on air and dispense with food for some days. The student actually drinks air like water slowly and sends it to the stomach. The stomach gets bloated a bit. If you tap the stomach when it is filled with air, you will get a peculiar tympanic (air) sound. Gradual practice in necessary. The help of one who is well-versed in this Pranayama is also necessary. The student can expel all the air from the stomach by gradual belching.

Murchha Sit in your Asana and inhale. Retain the breath. Do Jalandhara Bandha by pressing the chin against the chest. Retain the breath till you expect fainting and then exhale slowly. This is Murchha Kumbhaka as it makes the mind senseless and gives happiness. But this is not suitable for many.

Bhramari Sit on Padmasana or Siddhasana. Inhale rapidly through both nostrils making sound of Bhramara, the bee, and exhale rapidly through both nostrils, making the humming sound.You can carry the process till the body is bathed in perspiration. In the end inhale through both nostrils, retain the breath as long as you can do it comfortably and then exhale slowly through both nostrils. The joy which the practitioner gets in making the Kumbhaka is unlimited and indescribable. In the beginning, heat of the body is increased as the circulation of blood is quickened. In the end the body-heat is decreased by perspiration. By success in this Bhramari Kumbhaka the Yogic student gets success in Samadhi.