Pranayama Rahasya

PRNYMA RAHASYA
Illustrated-authoritative
exposition of self-tried
experiments of prnyma,
meditation and awakening of
serpent-power
Swami Ramdev
Divya Prakashan
Divya Yog Mandir (Trust)
Patanjali Yogpeeth, Hardwar
with scientific factual evidence
(SECRETS OF PRNYMA)
Pre Page 2 Col Pranayam English.indd 1 3/15/2010 4:36:30 PM
Publisher : Divya Prakashan
Divya Yog Mandir (Trust)
Patanjali Yogpeeth
Maharishi Dayanand Gram,
Delhi-Hardwar Highway, Bahadarabad,
Hardwar-249402 (Uttarakhand)
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Website : www.divyayoga.com
Phone : 01334-244107, 240008, 246737
Fax : 01334-244805
Copyright : Publisher-The copyright to the material published in this book is
exclusively reserved by Divya Prakashan, Divya Yog Mandir Trust.
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the name, cover, photo, cover design, material part or whole there of
in any form in any book or magazine failing which they will be liable
for all damages. Any judicial disputes will be settled by Haridwar
Judiciary.
First Edition : 50000 copies
Revised Edition : March 2009
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ISBN 81-89235-01-X
English (03-2009)
Contents
1. FOREWORD 1
2. PRNA-SUKTA 3
3. THE MEANING OF PRNA AND ITS IMPORTANCE 8
4. TYPES OF PRNA 10
5. THE FIVE SHEATHS (PACAKOA)
LOCATED IN THE BODY 13
6. PRNA-SDHAN 15
7. THE PRNA LORE IN VEDIC LITERATURE 16
8. YOGAA PHILOSOPHY OF LIFE 29
9. THE TWO PRINCIPLES OF MEDICINE 32
10. THE SELF-TRIED TRUTH OF PRNYMA 35
11. ABDOMINAL BREATHINGAN UNSCIENTIFIC THEORY 37
12. COMPONENTS OF AIR 38
13. MECHANICAL ANALYSIS OF YOGIC PROCEDURES 41
14. PRNA AS THE NANOTECHNOLOGY
OF MEDICAL SCIENCE 58
15. IMPORTANCE AND BENEFITS OF PRNYMA 63
16. SOME RULES FOR PRNYMA 82
17. THE THREE USEFUL BANDHAS (LOCKS)
IN PRNYMA 86
18. THE COMPLETE EIGHT PRNYMAS 88
19. OTHER PRNYMAS USEFUL FOR
TREATING THE DISEASES 100
20. ENERGY CENTRES OR CAKRAS
LOCATED IN THE BODY 105
21. KUNALIN-AKTI (SERPENT POWER) 111
22. SOME GUIDELINES FOR MEDITATION 118
23. SYMPTOMS AND BENEFITS OF KUNALIN
AWAKENING 121
Introduction to the Coloured
Pictures given in the beginning
of the book
Pic-1 Uy ana-bandha
Pic-2 Anuloma-viloma Pr a ay ama
Pic-3 Anuloma-viloma Pr a ay ama
Pic-4 Bhr amar Pr a ay ama
Pic-5 M ul adh ara Cakra
Pic-6 Sv adhih ana Cakra
Pic-7 Maip ura Cakra
Pic-8 Hdaya Cakra
Pic-9 An ahata Cakra
Pic-10 Viuddhi Cakra
Pic-11 Sauuma-jyoti
Pic-12 Cakra Darana
Pic-13 Divya-di
Pic-14 Pigal-Gaam al a & Organs
of Suuma
Pic-15 G ayatr Dhy ana
Pic-16 Divine Vision-Meditation
Vision & realisation of 'Om Brahma'
Sl. No. Topic
dharmrthakmamokmrogya mulamuttamam /
rogstasypahartra reyaso jvitasya v //
(CARAKA S
UTRASTHNA 1.15)
It is extremely essential to be completely healthy to attain the four
goals of human endeavour, viz., observance of religious duties,
earning money, begetting progeny with a pure and noble intention,
and attaining liberation. There is hardly any hope of happiness,
peace and bliss when the body is disease-ridden. No matter one
possesses every thingname, fame, wealth, opulence, affluence,
near and dear ones, his body is no more than a corpse if there is no
proper blood circulation in it, the limbs are not strong and supple,
and the sinews have no strength and energy. Ayurveda has emerged
to make mankind achieve healthy body and healthy mind, and it
continues to render this great service. With a view to removing the
internal impurities and disorders of the body and attaining complete
bliss through samdhi by purifying the inner conscience, sages,
savants and accomplished yogis have invented yogic procedures.
Pryma occupies the pride of place among yogic procedures. The
sage Patajali has propounded aga (eight- limbed) yoga for the
benefit of mankind. It comprises abstinences (yama), observances
(niyama) and yogic postures (sana) as external (bahiraga) yoga
which helps purge and purify the body and the mind.
Concentration (dhra), meditation (dhyna) and transcendental
trance (samdhi) fall under internal (antaraga) yoga which are
the means to the attainment of self-elevation and bliss of liberated
existence (kaivalya). Pryma serves as a bridge between external
and internal yoga. If one has to make the body healthy and disease-
free, or one has to purge the body and purify the soul, it is possible
only by doing pryma. It is only by restraining impulses (vttis)
and by getting established in the self that a seeker (sdhaka) can
attain liberated existence.
In the holy presence of the Revered Yogari Swami Ramdevji
Maharaj, the Founder Chairman of Divya Yog Mandir Trust,
FOREWORD
1st Text Page English 1-62 New.indd 1 3/15/2010 4:38:57 PM
Kankhal, and Patanjali Yogpeeth, Hardwar, lacs of learners every
year receive practical training of the specific procedures of yoga,
like prnyma, meditation etc., and get rid of ailments of the body
and disorders of the mind. I express my heart-felt gratitude to revered
Acharya Shri Pradyumnaji Maharaj, ra Gurukul, Khanpur, Dr.
Vijaypal 'Praceta', Jaipur, Acharya Satyajit, Ajmer, Dr. Jawahar
Pal, Narnaul, Shri V. Raghavan, the esteemed Chairman of Sai
Printing Press, Faridabad, to whom goes the credit of extending
his full support and cooperation in seeing this book in its present
beautiful form and get-up.
We hope that this latest edition of the book, backed by a lot of
scientific evidence, will be of immense interest to our discerning
readers.
ACHARYA BALKRISHNA
PRNA-SUKTA (ATHARVA 11/4/1-26)
prnya namo yasya sarvamida vae /
yo bhuta sarvasyevaro yasmintsarva pratihitam //1//
[yasya vae] under whose control [ida sarva] all this world is, to
that [praya nama] pra, is my salutation. [ya sarvasya vara]
the pra, the lord of all [bhuta] is and [yasmin sarva pratihitam]
in which all things are happening.
namaste pra krandya namaste stanayitnave /
namaste pra vidyute namaste pra varate //2//
O Pra! [krandya te nama] obeisance to thee, roaring one
[stanayitnave] obeisance to thee, thundering in the clouds. O Pra!
[vidyute] obeisance to thee who lights up in lightning and O Pra!
[varate] obeisance to thee who rains.
yat pra stanayitnun ' bhikrandatyoadhi /
pra vyante garbhndadhate ' tho bahvrvi jyante //3//
O Pra! [yat stanayitnun oadhi abhikrandati] when, in the form
of clouds, you thunder loudly before the (medicinal) plants, when
the plants [pra vyante] become radiant, [garbhn dadhate] become
pregnant and [atho bahv vijyante] grow and expand in many ways.
yat pra tvgate'bhikrandatyoadhi /
sarva tad pra modate yatkim ca bhumymadhi //4//
O Pra! [tau gate] when rains set in, you [oadh abhikrandati]
start roaring and thundering for the sake of plants; [tad yat ki ca
bhumy adhi tat sarva pra modate] then everything on the earth
rejoices.
yad pro abhyavardvarea pthiv mahm /
paavastatpra modante maho vai no bhaviyati //5//
[yad praa] when pra [varea mahm pthiv abhyavart]
rains on this vast earth by showers, [tat paava pra modante] then
all the creatures rejoice (and think that) they now definitely [na vai
maha bhaviyati] will grow and prosper.
abhiv oadhaya prena samavdiran /
yurvai na prttara sarv na surabhraka //6//
[abhivt oadhaya] after the rains have fallen on plants, they
[prena samavdiran] speak to pra, O Pra! [ma yu vai
prtitara] you have enhanced our life [surabhh] full of fragrance
[aka] have done (us all).
namaste astvyate namo astu paryate /
namaste pra tihata snyota te nama //7//
[yate te nama astu] obeisance to the pra that comes in, [paryate
nama astu] obeisance to the pra that goes out. O Pra! [tihate]
to the one that stands still and [snya te nama] and obeisance to
the pra that sits.
namaste pra prate namo astvapnate /
parcnya te nama pratcnya te nama sarvasmai ta
ida nama //8//
O Pra! [prate te nama] obeisance to you who run the life [apnate
te nama] obeisance to you who perform the apna (function).
[paracnya te nama] obeisance to you who move forward and
[pratcnya te nama] who move backward. [sarvasmai te ida
nama] here is my salutation to you who perform all the functions.
y te pra priy tanuryo te pra preyas /
atho yadbheaja tava tasya no dhehi jvase //9//
O Pra! [y te priy tanu] the pra-charged dear body that you
have, [y te preyas] and the dear parts that you have in the form
of pra and apna, and [atho yat tava bheajam] the medicine you
have [jvase na dhehi] give us (that) for a long life.
prah praj anu vaste pit putramiva priyam /
pro ha sarvasyevaro yacca prati yacca na //10//
[pita priyam putram iva] as a father lives with his dear son, like that
[pra praj anu vaste] pra lives with all people. [yat prati]
those who have life and [yat ca na] those who are lifeless, [prah
sarvasya svara] it is pra who is the lord of them all.
pro mtyu prastakm pra dev upsate /
pro ha satyavdinamuttame loka dadhat //11//
[pra mtyu] pra only is death and [pra takm] pra only
is the energy of life. Therefore [pram deva upsate] all gods
worship pra. [pra ha satyavdinam] because it is pra only to
a truthful person [uttame loke dadhat] provides sustenance in the
supreme sphere.
pro vir pro der pra sarve upsate /
pro ha suryacandram pramhu prajpatim //12//
pra is (vi-rj) extraordinarily radiant and pra only (der) is
the motivator of all, therefore [pram sarve upsate] pra only is
worshipped by all. [pra ha surya candram] pra is the sun
and the moon and [pram hu prajpatim] pra is also called
prajpati.
prapnau vrhiyavvanavn pra ucyate /
yave ha pra hito'pno vrhirucyate //13//
[prpnau vrhiyavau] pra and apna are rice and barley.
[anavn] ox [pra ucyate] is called the main pra. [yave ha
pra hita] pra is deposited in barley and [vrhi apna
ucyate] rice is called apna.
apnati prati puruo garbhe antar /
yad tva pra jinvasyatha sa jyate puna //14//
[purua garbhe antar] the embodied soul inside the womb [prati
apnati] performs the functions of pra and apna. O Prana! when
you [jinvasi] impel, motivate, then that [atha sa puna jyate]
embodied soul is born again.
pramhurmtarivna vto ha pra ucyate /
pra ha bh uta bhavya ca pre sarva pratihitam //15//
[pra mtarivna hu] praa is called 'mtariv' and [vta
ha prah ucyate] air only is called pra. [bhutam bhavyam sarvam
ca ha pre] the past, the future and whatever is there in the present,
all of in that 'pra' [pratihitam] exists.
tharvargirasrdaivrmanuyaj uta /
oadhaya pra jyante yad tva pra jinvasi //16//
O Pra! [yad] as long as you [jinvasi] inspire, motivate, [atharvan
giras daiv manuyaj oadhaya uta] all medicinal plants-
tharva, daiv and man-made [pra jyante] bear fruit.
yad pro abhyavardvarea pthivm mahm /
oadhaya pra jyante'tho y kca vrudha //17//
[yad prah mahm pthivm abhyavar] when pra brings rain on
this vast earth, then all [oadhaya vrudha y k ca pra jyante]
the herbs and vegetation, whatever are here, grow and prosper.
yaste preda veda yasmincsi pratithita /
sarve tasmai balim harnamumilloka uttame //18//
O Pra! [ya te idam veda] the man who knows this power of yours
and [yasmin pratihita asi] the man in whom you are established
[tasmai sarve amumin loke balim harn] all offer tributes to him in
that supreme sphere.
yath pra balihtastubhya sarv praj im /
ev tasmai bali harnyastv avat surava //19//
O Pra! [yath] the manner in which [tubhya sarv praj
balihta] all people pay you tribute that [ya] anybody who is
[su-rava] of name and fame, and [tv] pays heed to your power,
[tasmai balim harn] offer tributes to him as well.
antargarbhacarati devatsvbhuto bhuta sa u jyate puna /
sa bhuto bhavya bhaviyatpita putra pra vive
acbhi // 20//
[devatsu bhuta] the pra which exists in sensory organs, etc., the
same [anta garbhah carati] moves inside the womb. What [bhuta]
was born in the past, [sa] the same [bhavya bhaviyat] is born
now and will be born in the future. [pit] The father [acbhi] with
all this talents [putram pra vivea] incarnates in his son.
eka pda notkhidati salilddhasa uccaran /
yadaga sa samutkhidennaivdya na va synna rtrau
nha synna vyucchetkad cana //21//
[salilt hasa uccaran] the swan rising from the water [ekam
pdam na utkhidati] does not raise one leg. [aga] O Dear! [yat sa
tam utkhidet] if he raises that leg, [na eva adya syt, na va, na
rtr, na aha syt, na vyucchet kad cana] then today, tomorrow,
night, day, light and darknessnothing will happen.
atcakra vartata ekanemi sahasrkara pra puro ni
pac /
ardhena viva bhuvana jajna yadasyrdha katamah
sa ketu //22//
[acakram] equipped with eight wheels [sahasrkaram] having
the sahasrkara-cakra as its axle and [ekanemi vartate] has only
one rim/felly, this type of pra-wheel [pra pura ni paca] moves
back and forth. [ardhena vivam bhuvanam jajna] after making all
the spheres (lokas) with half portion [yat asya ardham] the half that
remains, [katama sa ketu] whose symbol/insignia is this?
yo asya vivajanmana e vivasya ceata /
anyeu kipradhanvane tasmai pra namo'stu te //23//
O Pra! [asya viva-janmana] giving birth to all [vivasya ceata]
of these all who are in motion [ya e] who is the lord, [anyeu]
in all those others [kipra-dhanvane nama] one who moves fast,
obeisance to thee.
yo asya sarvajanmana se sarvasya ceata /
atandro brahma dhra pro m'nu tihatu //24//
[ya asya sarvajanmana] of all taking birth [ceata sarvasya] of
all who move about [e] is the lord, that Pa, the very embodiment
of patience [atandra] without being lethargic [brahma dhra]
my pra gaining fortitude from spiritual power [m] with me
[anutihatu] always remain.
urdhva supteu jgra nanu tirya ni padyate /
na suptamasya suptevanu urva kacana //25//
[supteu] when all have gone to sleep, this pra [urdhva] stands
alert [jgra] (and) wakes, [nanu tirya ni padyate] never droops
sideways. [supteu asya suptam] its going to sleep when all have
slept [kacana na anuurva] nobody has heard.
pra m matparyvto na madanyo bhaviyasi /
ap garbhamiva jvase pra badhnmi tv mayi //26//
O Pra! [mat m paryvta] Don't be separated from me. [na mat
anya bhaviyasi] Don't turn your back on me. [apm garbha iva] O
Pra, like water, [jvase mayi tv badhnmi] for the purpose of life,
I bind you inside me.

Air (Vyu), the main element among the five elements, sustains life
in our body, and among the three humours (doas) it is a doa in the
form of vta, and in the form of breath (vsa) it is our pra.
pitta pagu kapha pagu pagavo maladhtava /
vyun yatra nyante tatra gacchanti meghavat //
pavanasteu balavn vibhgakaranmata /
rajoguamaya sukma to ruko laghucala //
(ARGADHARA SAHIT: 5.25-26)
Pitta, kapha, other constituents of the body, mala (waste products)
and dhtus (tissues)they are all cripple, in that they cannot move
by themselves in the body from one place to another. It is only air
(vyu) which moves them to different places, much as the wind
blows the clouds hither and thither in the sky. Therefore, of the
three dosasvta, pitta and kapha-vta wields the power because it
separates and distributes all the ingredients, excretions, etc., is full
of rajogua (passion, action), is subtle with the ability of penetrating
into the tiniest lumens of the whole body, is cold, dry, light in weight
and nimble.
Pra has been called Brahman in the Upaniads. It permeates
every single particle of the body. The motor organs of the body
go to sleep, but this pranic energy neither ever sleeps, nor rests. It
goes on working, goes on moving day and night; its guiding motto
is 'caraiveti, caraiveti'. The life of all creatures is concurrent
with the working of pranic energy. When it stops working in the
body, the life of a creature comes to an end. Life exists only till
the pras are working; till then a creature is called alive. When
the pranic energy stops working, a person is called dead or
deceased. Pra is the sine qua non of our body.
Pra is the most powerful and useful vital element in the whole
universe. Pra is the main prop of life.
It is pra that sustains the body (pia) and universe (brahma).
THE MEANING OF PRNA AND
ITS IMPORTANCE
The invisible power of pra is running the whole world. Our body
is also activated by the energy (elan vital) of pra. Our visible
annamaya koa (physical body) is also activated by the invisible
power of our pramaya koa (etheric body). A person can live for
years without food, but without pra life ceases to exist. Prnic
energy (aura) is the base of our life-force and immunity. It is pra
only which makes the whole body (including the main glands, heart,
lungs, brain and spinal cord) healthy and energetic. It is pranic
energy that activates vision in eyes, hearing in ears, smelling in nose,
relishing in tongue, sweetness in speech, radiance, glow and lustre
on face, cognitive power in brain and digestive power in stomach. In
the words of Upaniad seer :
prasyeda vae sarva tridive yatpratihitam /
mteva putrn rakava rca praj ca vidhehi na iti //
(PRANOPANIAD 2.13)
Whatever is there in these three spheres- earth, space and heaven-
is controlled by pra. Prna! Protect us as a mother protects her
children with love and affection. Bestow upon us material wealth
and mental and spiritual grandeur.

Pra is born of Brahman Himself, or from Mya in the form
of matter, Pra is dynamic. The dynamism of this Pra is
found in the perennially moving air. In other words pra is that
rider who roams about riding on the horse of air. Therefore air
(vyu) is metaphorically called pra. The air in the body is
known by different names such as Pra, apna, etc., based on
their location. Pranic energy is one. This Pra is known by
various names on the basis of its location and functions. There are
main five pras and five upa-pras in the body.
Location of five pras and their functions
1. Pra (Respiratory system) : The air that functions in the
body from the throat (larynx) to the heart is called 'Pra'.
Function: This pra activates and energises nasal passage,
throat, larynx, tongue, oesophagus, breathing organs, lungs and
heart.
2. Apna (Excretory system) : The vital air that moves below the
navel (umbilicus) up to muladhra cakra is called 'Apna'.
Function: Faeces, urine, menstrual blood, semen, flatus and
foetus are expelled by this air.
3. Udna : The pra which moves in the region between the
larynx and the head is known as 'Udna'.
Function: It provides energy to all the organs in the body
located in the region above the larynx, viz. eyes, nose, etc. It
also lends glow and radiance to the whole face. It activates the
whole brain along with the pituitary and pineal glands.
4. Samna (Digestive system) : The pra vyu which is active in
the region between the heart and the navel is called 'Samna'.
Function: It controls the internal functioning of the whole
digestive system along with liver, intestines, spleen and
pancreas.
5. Vyna (Circulatory system) : This vital prnic energy pervades
the whole body.
TYPES OF PRA
Function: It regulates and controls all activities of the body. It
is the vyna pra which activates and energises the muscles,
tissues, joints, pulse and all organs of the body.
Besides these five pras, there are five upa-pras in the body viz.,
'devadatta', 'nga', 'kkala, kurma and 'dhanajaya' which respectively
regulate actions like sneezing, blinking, yawning, seratching the
itching skin, hiccupping, etc.
The functioning of pras is linked with pramaya koa, and
pryma is mainly responsible for keeping these pras and
pramaya koa clean, healthy and disease-free, hence the highest
importance and utility of pryma. Before beginning the practice
of pryma, it is necessary to have a comprehensive knowledge
of its background. It is for this reason that the initial chapters of this
book are devoted to the explanation of different types of pra and
their functions. For easy reference a table on pras is given on the
next page.

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The human soul is enveloped in five sheaths which are also called
five bodies (pacaarra). These five sheaths are described below:
1. Annamaya koa (food sheath): This is the first sheath of the
gross body constituted of five elements. The annamaya koa
extends from the skin to the semen, is constituted of seven
types of tissues, and is related to the earth (pthv) element. The
annamaya koa remains hale and hearty by regular food and
exercise.
2. Pramaya koa (vital air sheath): The second sheath of the
body is pramaya koa. Pra is the medium between the body
and the mind. All the work related to performing the cognitive
action is done by the pramaya koa constituted of pra. The
pra in the form of inhalation and exhalation is of ten types
determined by their location and function, viz, the fve main
pras: vyna, udna, pra, samna and apna; and the five upa-
praas (subordinate prnas): dhanajaya, nga, kurma, kkala
and devadatta. The main function of pras is to digest the food
properly, to gratify the sense organs by a proportionate dispersal
and distribution of juices (fluids) in the body, circulating all
over in the body along with the blood and throwing out the
waste products which mix with the blood in different parts
of the body. Consuming various enjoyable things through the
body is also its function. The efficiency of pramaya koa is
enhanced by the regular practice of pryma.
3. Manomaya koa (mind sheath): This first action-dominated
sheath of the subtle body is called manomaya koa. The
manomaya koa comprises the mind, intellect, ego and psyche,
which together form the fourfold inner self (antakaraa); and
the manomaya koa is cleansed and strengthened by knowledge
and meditation. There are five motor organs which are related
more to the affairs of external world.
THE FIVE SHEATHS (PACAKOA)
LOCATED IN THE BODY
4. Vijnamaya koa (intellect sheath): The second sheath of
the subtle body dominated by knowledge is called vijnamaya
koa. Its main components are the intellect empowered by
knowledge and the sense organs of perception. The man who
conducts himself properly after comprehending the vijnamaya
koa thoroughly with sagacious perception, and practises dhyna
(meditation) and samdhi (transcendental trance) constantly by
detaching himself totally from falsehood, illusion, delusion,
attachment, etc., attains tambhar praj ( pure intellect). The
yogi gifted with this intellect restrains his impulsive mind by
discernment and non-attachment and attains self-realization.
5. nandamaya koa (bliss / emotion sheath): This sheath is also
called hirayamaya koa, hdayaguh, hdayka, kraaarra,
liga arra, etc. It is located in the region of our heart. It is
more affiliated to our inner self, and very little to our outer self.
Human life, the existence of the gross body of a human being
and all the worldly affairsall depend on it. On attaining the
nirbja samdhi a sdhaka (seeker) is in a state of perpetual bliss
and lives by emancipating himself from the bondage of worldly
life.

The main passage of pra is the nose. The inhalation and exhalation
through nostrils is the basis of life and pryma. The seers and
sages invented the pryma procedure so that the mind may reveal
to the sdhaka the divinity of the inner self hidden deep in the body.
According to Yogadarana, tasmin sati vsapravsayorgati-
viccheda prymah (YOGADARANA : 2.49), i.e., on
attaining the proper pose (sana), putting the inhaling-exhaling
process in a rhythmic flow is pryma. The air which is breathed
inside is called vsa (inhalation), and the air which is breathed
out is called pravsa (exhalation). While doing pryma,
drawing the breath inside is called 'puraka', holding it inside is
'kumbhaka', and breathing it out is 'recaka'. Holding the breath
outside is called 'bahyakumbhaka', and breathing in and holding the
breath inside is called 'antakumbhaka'. Thus, puraka, kumbhaka
and recaka procedures form part of pryma. After perfecting
the pryma procedures, when it is practised regularly with due
care, then according to (YOGADARANA : 2.52), tata kyate
prakvaraam, the haze (screen) of ignorance covering the light
of knowledge is dispelled, and dhrasu ca yogyat manasa
(YOGADARANA : 2.53)After the pryma is perfected the
mind becomes capable of attaining dhran (concentration), the sixth
limb of aga yoga. In short, I have reached this conclusion that by
the practice of pryma one attains pratyhra (withdrawal), by the
constant practice of pratyhra one attains dhra (concentration),
by the constant practice of dhra one attains dhyna (meditation),
and one attains the state of samdhi (transcendental trance) easily
by the constant practice of dhyna. Therefore, I can say on the
basis of my experience that prayma is the very seed of samdhi,
or pryma culminates into samdhi. When the breath enters
the body, it is not merely air or oxygen that comes inside, but an
indivisible divine energy fills inside which sustains the vitality in
the body. Pryma is not merely breathing in and breathing out,
but one has also to assimilate pric energy or vital force along with
air. This vital force permeates everywhere and always, which we
may call by any name God, Ivara or Khud, etc. That supreme
power is one and the same; and pryma is to connect with Him
properly; it is the practice of keeping yourself connected.
PRNA- SDHAN
In the assembly of Brahman-devoted learned Brahmins of Pacala
region, during the splendidly bountiful yaja performed by King
Janaka of Videha, the savant Skalya put this question to Yjavalkya:
kati dev yjavalkyaiti?
(BRHADRANYAKOPANIAD 3.9.1)
Describing respectively three thousand, thirty-three, six, two gods and
one god, Yajavalkya ultimately elaborated upon the manifestation
of the greatest one of gods.
katama eko deva iti? pra iti
sa brahma tyaditycakate
(BRHADRANYAKOPANIAD 3.9.9)
"Who is this one god? It is pra. He is also called brahma". Whatever
is perishable or imperishable, animate or inanimate in this universe,
is the extension of pra brahma. It is pra who is ensconced in the
centre, heart or womb of all and is manifesting himself in myriad
forms. It is only the yogis and self-realized persons who perceive
this pra- origin situated in the navel.
prajpaticarati garbhe antarajyamno bahudh vijyate /
tasya yoni paripayanti dhrstasmin ha tasthurbhuvanni
viv // (VAJURVEDA 31.19)
In the atapatha Brhmana, prna has been called amta (elixir) and
prajpati (creator) :
prano amta tad hi agne rupam (ATAPATHA 10.2.6.18)
prno hi prajpati (ATAPATHA 4.5.5.13)
prno u vai prajpati (ATAPATHA 8.4.1.4)
prna prajpati (ATAPATHA 6.3.1.9)
According to Ayurveda all diseases originate from dyspepsia (mandgni):
rog sarve 'pi mande' gnau sutarmudari ca /
(ATGAHRDAYA NIDNASTHNA 12)
(MDHAVANIDNA UDARAROGA 1)
Due to dyspepsia (sluggish digestion) diseases develop in the form of
disorder in our seven tissues (dhtus), (three doas or humours) and
the five constituent elements. According to Ayurveda there are 13
THE PRNA LORE IN VEDIC
LITERATURE
firesone stomach-fire (jahargni), five elemental fires (bhutgni)
and seven tissue fires (dhtvagni), and the treatment of these thirteen
fires is called 'kyacikits' in Ayurveda.
kyasyntaragnecikits kyacikits
1
(CARAKA S
UTRASTHNA 30.28 CAKRAPNI)

Kyacikits is the main medical system of Ayurveda. There are
various procedures for the treatment of this fire in Ayurveda. The
science of yoga calls this fire by the name of pra. Therefore, if
pra therapy, i.e. the treatment of these fires by pryma, is
administered, it will be the simplest, cheapest, the most authentic
and scientific procedure.
prgnaya evaitasmin pure jgrati. grhapatyo ha
v, e o' pno, vynol es s ' nvhryapacano yad
g arhapatytprayate praayandhavanya pra,
yaducchvsanivsvetvhut, sama nayatti sa samna,
mano ha vva yajamna, iaphalamevodna sa ena
yajamnamaharaharbrahma gamayati. (PRA.U. 4.3)
'In this brahmgni (i.e. the body) pragnis keep on smouldering (even
during the time when the gods [senses, etc] are asleep). Grhapatya
fire is apna, anvhrya pacana or dakigni is vyna, and havanya
is pra. The function of samna is to keep the inhalationexhalation
offerings (vsa-pravasa hutis) in a balanced state. The mind is the
host ( yajamna). The desired fruit is udna. It takes this mind closer
to brahma everyday."
pro vgni (ATAPATHA 2.2.2.15)
tadagnirvai pra
(JAIMINYA UPANIAD BRHMANA 4.22.11)
pro agni (ATAPATHA 6.3.1.21)
Life is a yaja
purua vai yaja.
puruo vva yaja. (ATAPATHA 1.3.2.1)
te va ete pr eva yad havanyagrhapatynvhryapaca
nkhy agnaya (ATAPATHA 2.2.2.18)
Grhapatya, dakigni and havanyathese pras are the three fires
of this yaja of life. They keep this yaja (life) going. These pras
1. jhara prinmagni kya ityabhidhyateBhoja /
kyati abda karotti kyo jhargni //
(fire) are always active in the yaja of life and they keep this body
and sense organs unabatingly aglow, and keep them away from the
contact of death.
prgnaya evaitasmin pure jgrati (PRANOPANIAD 4.3)
Pra itself is Hari -
pro vai hari // (KAUTAKI BRHMANA 17.9)
Pra has been called a swan (hasa) in Jaiminya Brhmaa. Riding
on this swan (pra) the soul sails across the confines of life and
deathpro vai supara, i. e. pra itself is supara (hasa).
Pra and apna are the celestial physicians of gods who administer
their therapy to the whole universe. Death cannot attack in their
presence: wherever these godly physicianspra and apnawill be
present, i.e. whoever practises pryma will not die of diseases; he
will achieve his full longevity and will conquer death, and will die
at will. There is a very interesting and beautiful tale in Brhmanical
texts and puras which, in short, is that Avinikumras, the celestial
physicians, rejuvenated the old and decrepit Cyavana Ri. These
pra and apna themselves are the celestial physicians of gods.
Atharvaveda also says.
pratyauhatmavin mtyumasmad devnmagne bhiaj
acbhi (ATHARVAVEDA 7.53.1)
sakrmata m jahta arra prpnau te sayuj
viha stm (ATHARVAVEDA 7.53.2)
"O Asvinkumras ! Repel Death from us. You are the physicians of
gods. We humans may live up to a hundred years."
Whereas the Pra Sukta of the Atharvaveda describes the immense
greatness of pranic energy, the Rgveda calls pra the supplier/
provider of medicine, panacea and powers.
vta vhi bheaja vi vta vhi yadrapa /
tva hi vivabheajo devn duta yase //
(RGVEDA 10.137.3)
'O Pra! Get to us in the form of medicine, and whatever impurities,
contaminants or diseases (rapa) are there, O Vta, dispel (vi vhi)
them. O Pra, you are the panacea (vivabheaja) as well as the
messenger of gods, i,e., you inspire divine sentiments and thoughts.:"
The process of building up health through pryma is divine therapy.
We can achieve complete health and full longevity by balancing
through two Avinkum aras (i.e., praapna [anabolism]) the
cyavana kriy (catabolism) in our body. The process of rejuvenating
vital fluids in our body is pryma. The yoga science was
propounded by ancient sages by delving into the secrets of pr
vidy; the same yoga vidy or pra vidy will take the pride of place
for achieving health, immortality and longevity. The stabilization of
pra is immortality; the uprooting of pra is death. Pryma is
the best way for awakening the serpent power (kunalin), for being
the one with upward movement of semen (urdhvaret), for uplifting
the pranic power, and for preserving the celibacy (brahmacarya).
reto vai pra, pro reta.
Pra itself is semen (reta) or soma rasa. The proper circulation
and assimilation of this semen (reta) is celibacy. It is supreme
penance. With the perfect cooking / nurturing of this brahma rice
(brahmaudana), immortality in the body is generated. This is what
we call 'soma- pna' (drinking the elixir of life).
yasmtpakvdamta sababhuva
yo gyatry adhi patirbabhuva /
yasmin ved nihit vivarups
tenaudanentitari mtyum // (ATHARVAVEDA 4.35.6)
'With that brahmaudana, the perfect cooking / assimilation of which
in the body generates the elixir of life (amtatva) which is lord of
celibacy (gyatr) which holds the vedas epitomizing the whole
universe, with that perfectly cooked rice (reta- vital fluid/ semen) I
transcend Death."
In the Vedic lore, brahma or cerebrum is the heaven. The abode of
the sensory power (indriya-akti) of Indra is brahma (cerebrum).
The centres of all the sense organs are located here wherefrom Indra
regulates pras. Pra is the force behind all external sensory and
motor functions. As their regulator, Indra is the lord of brahma
(cerebrum) or heaven. That Indra enjoys immortality by drinking
soma. What is this soma?
Some people say that 'soma' is a vegetation of nature or a creeper,
and go on fantasizing about it. To limit the meaning of soma to a
mere creeper is to cripple the wider meaning of soma. Physically
soma may be a creeper, but in the purely Vedic lore soma has a very
comprehensive meaning. Soma is the name of all creepers, vegetation
and foodgrains. According to atapatha, foodgrain (anna) is soma:
anna vai soma. (at. 2.9.18)
The energy generated by consuming this anna is also soma. Satapatha,
Kautaki and Tdya Brhrnaas, etc. say that soma is the name
of praa. After eating the food, the subtle electricitylike energy
generated in the body by the transformation of its gross part is called
pra, which is soma itself. And also the purest form of energy and
the very extract secreted from all the tissues, which is semen or reta,
that too is soma. Therefore the authors of Brhmaas say:
reto vai soma (at. 1.9.2.6)
There is none more divine substance to energise the brahmna
(cerebrum) than this soma or reta (semen). Semen (reta) is the
transformed state of water. The water on earth evaporates into space
by the heat of the sun. Similarly the water (fluid energy) staying in the
svdhihana cakra ascends to the bratma (cerebrum) or heaven
through austere penance. After its ascent to heaven (cerebrum),
the soma or reta (semen) propels and gratifies the pras and sense
organs in the whole body. This soma is the most favourite drink of
Indra (mana-cakra). It is also called amta (elixir). The preservation
of soma (semen) gives a person immortality; wasting it away leads
to death. An increase in the properties (kats) of soma results in the
increase of elixir. With the waning of those properties the mental
centre (manacakra) tends to decline. This spiritual fact is denoted
in the myth of the waning and waxing of moon. Gods nurture their
soma; demons (asuras) drink it away. That part of life on which the
soma increases is bright fortnight (ukla paka), and the part when
the soma is on the decline is the dark fortnight ( ka paka). These
two phases constitute not only the human life, but also the whole
nature. Sometimes there is rise, sometimes fall. This applies to all
the creatures, animals, vegetation, immortality and mortality. The
increase and decrease of soma in the vegetation follows the laws
of nature, but the human being violates the nature in many ways.
He is a conscious and cognisant being. Realizing the soma as the
chief energizer of life the sages have preached in many ways for its
preservation and cultivation. The cultivation / nurturing of soma leads
to successful celibacy. In fact, celibacy (brahmacarya) is indispensable
for the realization of soul. "If a man believes in the entity of soul and
at the same time indulges in vice, he seems to accept the existence
of darkness in the presence of the sun." (MAHATMA GANDHI).
Sages and seers, dwellers of hermitages and ramas in forests, have
declared about spiritualism :
satyena labhyastapas hyea tm
samyagjnena brahmacaryea nityam. (MU. UP.3.5)
'This soul (tm) can be realized only through truth, austere penance,
proper knowledge and constant celibacy.'
The great sages who in the hoary past resolved through meditation
(dhyna yoga) that all the beings be blessed and happy also resorted to
austere training and penance. Only then the kingdom, force, radiance,
etc. came into existence.
bhadramicchanta aya svarvidastapo
dkmupanieduragre /
tato rra balamojaca jta tadasmai
dev upasanamantu // (ATHARVA. 19.41.1)
Besides these rama- dwelling sages, there are seven is in the
body too. These seven is are the seven most important pras.
Bhadrayaka Upaniad says:
pr v aya / (BR.U.2.2.3)
The seven pras are the seven is whose names are as follows:
Gautama, Bhradvjatwo ears; Vivmitra, Jamadagnitwo eyes;
Vasiha, Kayapatwo nostrils; Atrispeech. These seven is are the
knowers of sva, i.e. heaven, cerebrum or higher brain. First of all they
practise austere penance. Since birth the senses are inclined toward
initiation into penance. Their impulses are chaste and controlled
like is. Only then radiance (oja) comes and kingdom (rra) is
born- the body as a kingdom in which the subjects are not rebellious
and they inhabit there by accepting the soul as their sovereign. On
growing up, the senses start getting out of control, which gives rise
to a rebellion in the kingdom. With a view to bringing coordination
among them, the seven is resorted to their voluntary initiation
into austere penance (tapas). It is from tapas that the kingdoms
(raras) develop; profligacy brings about their downfall. It may
be the kingdom of our body, or on the wider plane the kingdom
of a country, penance/ discipline should be inculcated in every
individual, this is what the mantra quoted above purports to say.
Thus, preserving the vital fluid (vrya- semen) in the first stage of
life through methodically performed penance and celibacy is a great
triumph and accomplishment of a man's life. This is the basic code
which if properly complied with can make one's life a success. One
does not get this opportunity many times. If one commits a blunder in
the first stage (rama) it cannot be rectified. The vast compendium
of Aryan scriptures contains many rules and procedures for the
successful preservation of celibacy in the first stage of life. It is
from this seed (semen) that all physical, mental, spiritual, social and
national progress and development take root. How striking is this line
from Kumrasabhavam where Siva disguised as a brahmacr says
to Parvat who is performing austere penance:
mampi purvramasacita tapa
'I too have got the tapa accumulated in the first stage of my life. O
Parvati, if you like you may accomplish your desires by its power."
This tapa is to be done by the senses voluntarily. The mantra points
to this general rule. With the desire of common good the is initiated
themselves into austere penance. It is very difficult to initiate oneself
into tapa by external restraint of sense organs alone. It one tries to
achieve such control and restraint, it results in a very dangerous
wantonness.
Thus, the soma - drinking of Indra encapsulates the mystery of the
Indian Brahmacarya lore. The secret of digesting / assimilating the
energy of body within the body itself can be named as soma-pna.
This generates amazing ecstasy and courage in a person which propels
him to declare : hantha pthivmim nidadhnha veha v.
kuvit somasypmiti. (RGVEDA 10.119.9). There are various types
of this energy. The gross physical soma is ukra (semen), the glow or
radiance (dyumna, teja) of which illumines every pore of our body.
The radiance which is born when retas is burnt to ashes is called
bhasma. It is necessary for everybody to get smeared all over by this
type of bhasma. Siva is the supreme yogi. To become an akhaa
urdhvaret (one who has an upward movement of semen perenially),
he has burnt kma (Cupid, sexual desire) to ashes. Therefore none
else has the radiant body like him glowing with the radiant bhasma.
The brahmda (cerebrum) in everybody is the Kailsa where Siva
resides. If this Sivalike energy of the brain is properly addressed in
such a way that it becomes totally devoid of sexual desire, one can
achieve the same results as Indra achieved by drinking the soma. One
and the same Mahari element has been described in two contexts. By
burning Kma to ashes Siva stores the energy of the six cakras in his
body. Indra (or the Lord Protector of pras seated in the cerebrum)
enhances immortality by imbibing the semen (retas) of body or soma.
To the scholars having a comprehensive knowledge of Vedic lore it
is quite easy to understand the relation between such hypotheses.
Kautaki Brhmaopaniad says that the great sage Kautaki has
declared the same thing in an assembly of seers-
"pro brahma' iti ha smha kautaki" (KAU. U. 2.1)
Similarly the sage Paigya, on the basis of his experience gained
through austere penance, propounded this truth in the words:
"pro brahma' iti ha smha paigya. (KAU. U. 2.2)
All Upaniads, Brhmaas, rayakas and Sahits sing the glory of
pra. Pra resides in all in the form of longevity / life span (yu).
With the uprooting of pra, the life span is cut short and collapses.
Pra is the best, oldest and seniormost of all the gods. With the
stabilization of pra all other gods come and settle in this Brahmapur.
Pra is the stabilizer of the boat of this body :
pro vai suarm supratihna (AT 4.4.1.14)
and -
pra ea sa puri ete. (GOPATHA. P
U. 1.39)
"On account of residing in the city of body it is pra itself which
is called purua". Pra manifests itself in the forms of Vasu, Rudra
and ditya. One of the names of pra is 'arka' :
pro v arka (AT. 10.4.1.23)
It is pra that makes this gross body adorable. The moment pra
leaves it we start despising it, and it is discarded. That is why pra
is called 'arka'. Pra itself is elixir (amta).
amtamu vai pra. (AT. 9.1.2.32)
It is pra that imparts immortality to this mortal body. This is what
Indra said to Pratardana:
pro'smi prajtm. ta mmyuramtamityupssv
'yuh prah pro v yu yvadasmicharre pro vasati
tvadyu. Prena hi evsmin loke' mtatvampnoti.
(KHYANA RANYAKA 5.2)
'I am intelligence in the form of pra. Know me as lifespan and
elixir, and worship me. The lifespan is concurrent with the existence
of pra. Immortality in the world is attained only through pra.
The sentient power that props up this mortal frame i.e., due to which
circulation of energy is seen, is pra only."
pra eva prajtm.
ida arra parighya utthpayati.
yo vai pra s praj, y v praj
sa pra. (KAUTAKI 3.3)
Whatever intelligence exists in the universe or in the body is pra.
From a mosquito to Brahmanall sentient beings are charged with
the energy of pra.
Pra is the symbol (liga) or phallus (epa) of that sentient power
(cit-akti). The symbol in the form of pra appears to be that supreme
consciousness. That is why pra is also named as unaepa. Ava
(horse) and vna (dog) are also the names of pra, In fact, in the
Vedic lore, all animate beings denote pra. Purua (man), go (cow,
bull), ava (horse), aj (goat), avi (sheep) they are all specific names
of pra. From a trivial ant to the greatest wonder of nature, i.e. the
man, all are the symbols of dog like pra. According to Brhmaa
scriptures, pra is soma, pra is agni. praa is Mitra, pra is
Varua. In the Maitravarua mantras the glory or secrets of pra
- apna have been described. Pra is a god, Pra is Blakhilya,
because in the continuity or extension of pras there is not even a
hairbreadth gap.
blamtrdu heme pr asabhinnste yad
blamtrdasambhinnstasmd blakhily. (AT. 8.3.4.1)
Pra itself is k, yaju and sma. The rays of light are pra.
sahasrarami atadh vartamna
pra prajnmudayatyea surya. (AT. 6.7.120)
(PRA. UP. 1.8)
Pra is the year. Pra is the truth. Pra is a big heavy container
(ikya) hanging from the ceiling and everything is tied up in it.
The i poses the question: Who does not sleep in this Brahmapur?
tadhu ko'svaptumarhati, yadvva pro jgra tadeva
jgaritam iti. (TNDYA 10.4.4)
The awakening of pra is the great awakening. The great sage
Pippalda says in Pranopaniad
prgnaya evsmin brahmapure jgrati.
'The fires of pra are perennially ablaze (awake) in the Brahmanagar
of this body."
There is a mantra in Yajurveda:
sapta aya pratihit arre
sapta rakanti sadamapramdam /
saptpa svapato lokamyustatra
jgto asvapnajau satrasadau ca devau // (YAJU 34.35)
Almost all the commentators have interpreted this mantra as referring
to pra. Even Griffith has similar comments.
sapta ayah = seven pras
sapta pa = seven pras or sense organs
two awakened gods = pra and apna
"Seven is dwell in this body. The seven ever - watchful sentinels
defend it vigilantly. The seven out- flowing pra - streams or sense
organs retire into the dream - world of the sleeper. At that time too
the two ever - wakeful gods (pra and apna) keep company with
the evervigilant soul."
Pra and Ri
Ri is also a name for pra.
pra v aya.
imaveva gotamabharadvjau.
ayameva gotama, aya bharadvja.
imaveva vivmitrajamadagn.
ayameva vivmitra, aya jamadagni.
imaveva vasihakayapau.
ayameva vasiha, aya kayapa.
vgevtri. (BRHAD. U. 2.2.4)
'The seven is are the seven pras. The two ears are Gautama and
Bhradvja. The two eyes are Vivmitra and Jamadagni. The two
nostrils are Vasiha and Kayapa. The speech is Atri."
This head is the abode of gods (devakoa), which is also called
heavenly sphere.
tadv atharvaa iro devakoa samubjita /
tatpro abhi rakati iro annamatho mana //
'This head is a well- closed chest or box of gods. Pra, mind and
anna (or speech= gross body) defend it."
It is a marvel of Nature that the seven is of human body dwell in
this devakoa or heaven i.e. the head. The seven passages or holes
in the head illumine like the seven is (saptari). It is the head that
is the centre of luminosity or consciousness in the body. The five
sense organs of perception are also there. Knowledge or light is the
luminosity of gods. The various centres of perception / knowledge are
the various gods. The abode of all these gods is the heaven called head.
Similarly, the abode of the seven sages (saptari) called the pras
is the brain (cerebrum). Bhadranyaka Upaniad elaborates upon it:
arvgbilacamasa urdhvabudhnas-
tasminyao nihita vivarupam /
tasysata aya sapta tire
vgaam brahma savidn //
This has also been explained in the Upaniads. 'This head is a bowl
with its bottom upward and its mouth downward. The seven sages
(saptari) dwell on its margins. Speech in dialogue with Brahman is
the eighth one."
In short, as the saptari constellation shines in the sky (heavens)' so
do the seven pras named after seven is illumine the heaven of
cerebrum.
Mahari Pippatda sings the great glory of pra in Pranopaniad (2):
ar iva rathanbhau pre sarva pratihitam /
co yajui smni yaja katra brahma ca //
prajpaticarasi garbhe tvameva pratijyase /
tubhya pra prajstvim bali haranti ya prai
pratitihasi //
devnmasi vahnitama pit pratham svadh /
carita satyamatharvgirasmasi //
indrasva pra tejas rudro'si parirakit /
tvamantarike carasi suryastva jyoti pati //
yad tvamabhivarasyathem pra te praj /
nandarupstihanti kmynna bhaviyatti //
vrtyastva praikariratt vivasya satpati /
vayamdyasya dtra pit tva mtariva na //
y te tanurvci pratihit y rotre y ca cakui /
y ca manasi santat iv t kuru motkram //
prasyeda vae sarva tridive yatpratihitam /
mteva putrn rakasva rca praj vidhehi na iti //
"As there are rods fixed to the axle of the chariot, similarly k, yaju,
sma, yaja and all katriyas and brhmaas, etc., eligible to perform
yaja, are established in pra.
"O Pra, you move in the womb in the form of Prajpati. You take
birth in various forms. O Pra, since you reside in different parts of
the body along with sense organs (pras) like eyes, etc., therefore
all the people make their offerings to you.
'You are the carrier of the best havi for gods. The oblations of food
offered to the prafire of the body reach the gods (i.e. sense organs)
only through you, and you are the first and foremost food of manes.
You are the righteous conduct of Atharvgiras is who initiated the
yaja rituals by kneading (kindling) the fire. (The divine activities of
pra, are the righteous rituals of yaja.)
'O pra, by your bright lustre (which distinguishes one thing from
another) you are Indra. You are the preserver (Viu). You are the air
permeating the space. You are the sun, the lord of luminous stars.
"O Prana! When you (as a cloud) bring rain, then these subjects of
yours rejoice that now there will be plenty of food (a rich harvest)."
'O Pra, you are vrtya (raw, unrefined), i.e. you are beyond rituals
and refinements, because you are purity itself. You are a seer. You
are a consumer of anna (Soma is your anna). You are the lord of the
universe. We all offer anna. You are the one wandering in the space
(mtariva). You are our father.
'O Pra, make that form of yours good and noble (iva) which
inhabits our speech, ears, eyes and mind. Please, never let it take off
(get uprooted) from our body.
'Whatever is there in the three spheres of universe is under the control
of pra. O Pra, protect us as a mother protects her children and
bless us with prosperity and intelligence."
prya namo yasya sarvamida vae. (ATHARVA. 11.4.1)
'I salute Pra. All this universe is under the control of Pra."
This paean to Pra harks back to that holy past when the is and
brahmacrs in hermitages knew the secrets of the pric lore and
achieved mental trance, complete health and full longevity by
disciplining the pras.
This mantra saya 'O Pra, protect us like Mother Universe. We are
your children "The sages of yore lost all worries after entrusting their
disciples to the arms of mother-like prana, and those disciples drank
the propitious honey or milk like elixir of that universefeeding mother
and attained immortality and holy radiance. The eternal (santana)
yogavidy (yogic lore) is another name for pravidy (pric
lore). The knowledge of the secrets of pra is samprpti. Whatever
is there inside or outside this universe is encompassed by pra.
Pra is alldevouring, allabsorbing (savarga)
1
:
pro vva savarga. sa yad svapiti prameva
vgapyeti pra caku pra rotra pra
mana h pro hyevaitn sarvn savkta iti.(CHA. UP. 4.3.3)
Pra is alldevouring. When he (the purua) sleeps, then the speech
is merged in Pra. It is only in Pra where the eyes, ears and mind
are merged, because Pra devours them all.
tau v etau dvau savargau vyureva deveu prah
prpeu.
There are definitely those two devourersit is the air (Vyu) among
gods, and the Pra among sense organs like speech, etc.
Three spheres :
vgevya loka mano'ntarikaloka pro'sau loka.
"Speech is the sphere of earth, mind is the sphere of space, and pra
is the sphere of heaven." Therefore, one ascends to heaven with
the practice of pryma. A sphere full of all sorts of comfort and
happiness is heaven itself.
Bird
sa yath sakuni sutrea prabaddho, dia dia patitv,
anyatryatanamalabdhv, bandhanamevoparayate,
evameva khal u saumya t anmano di a di a
patitva, anyatryatanamalabdhv, pramevoparayate,
prabandhana hi saumya mana iti. (CHA. UP. 6.8.2)
"As a bird tied to a string, having strayed from one quarter to another,
and not finding shelter in any place, comes back to its starting point;
similarly, dear disciple, this mind roams and strays into many quarters,
and not finding shelter in any other place, resorts to pra only,
because, dear disciple, the mind is tied to pra only."
Thus, the mind has an association with pra. That is why with the
strengening of pra through prayma the mind also becomes
strong. If the pra is unstable, the mind becomes fickle. With the
stability of pra, the mind also becomes stable. Due to the restraining
of mind through pra other sense organs also are independent of the
restraint of pra.
1. sarvea sangrahta grasayita

Yoga is a philosophy of life. Yoga is a selfdiscipline. Yoga is a
lifestyle. Yoga is a concept of life, free of diseases and rich with
transcendental trance. Yoga is an excellent spiritual lore of self-
therapy and selfrealization. Through this spiritual science of yoga,
a pygmy can become a colossus or one can transform or develop
oneself comprehensively. Yoga is not merely an alternative system
of medicine; its authenticity is based on the results of experiments
which show that the diseases have been eradicated. It is therefore a
complete system of medicine, not only for diseases of the body but
also for those of the mind.
Yoga is not a symptomatic medical treatment like allopathy, rather
it makes us feel healthy from inside by eradicating the root cause of
diseases. To view yoga merely as a form of exercise or merely as a
ritualistic system of a particular community is a narrow and foolish
attitude. We should view yoga as a complete science, throwing aside
selfishness, prejudice, ignorance and egoism.
The scriptures say that the eight cakras (energy centres) are awakened
by yoga, and by the constant practice of pryma the sins and evil
impressions accumulated over several births get destroyed.
When we probed into the scientific background of eight cakras and
compared the ancient scriptural terms with the modern medical
science we found that the muldhra, svdhihna, maipura,
hdaya, anhata, j and sahasrra cakras correspond respectively
to the reproductory, excretory, digestive, skeletal, circulatory,
respiratory, nervous and endocrine systems. The function of the
eight cakras from muldhra to sahasrra is similar to the function
of reproductory to endocrine systems. The eight prymas of
kriytmaka yoga keep these eight cakras or eight systems activated
and balanced.
The imbalance of even a single system causes diseases and disorders
of various types. In spite of the difference of languages, the sense
behind spiritualism and science is one and the same. Language is
merely a medium of expressing feelings and thoughts. A long period
of four centuries of slavery and selfdegradation created a psyche in
YOGA - A PHILOSOPHY OF LIFE
which anabolism, catabolism and metabolism found an easier access
than vta, pitta and kapha.
It was only our ignorance that instead of feeling proud of our tradition,
culture and knowledge, we lapsed into selfdegradation. The word
'cakra' puzzled us, but with the word 'system' we developed so much
familiarity and affinity that we started calling ourselves systematic,
while the purpose behind the quest for knowledge in the ancient as
well as in the modern times was the samerealization of truth.
Instead of the Ayurvedic principle: prajpardho hi sarvarog
mulakraa
1
(CARAKA), we started feeling it more
scientific to say: 'stress is the main cause of all diseases'. Now is
the time to give up prejudice and ignorance, and to adopt the truth.
For example, the imbalance of endocrine system causes stress
which, in turn, causes a number of complicated diseases like heart
disease, hypertension, depression, obesity and diabetes, Similarly,
the imbalance in skeletal system causes arthritis (of more than
a hundred types) and a person falls prey to a host of muscular
disorders. In short, any imbalance in the internal system is disease,
while a balanced internal system means a healthy body.
With the direct and indirect experiments of yoga on millions of
people we have found that by practising mainly eight prymas
properly for a definite period with determination all our eight cakras
or eight systems get fully balanced. As a result we enjoy a healthy
life with yoga. At the same time, we gradually dispense with the
necessity of taking externally the chemical salts or hormones in the
form of medicine, because all those chemical salts and hormones we
start getting internally in a balanced quantity.
Instead of being a pigeonhole treatment like allopathy, yoga is a
complete concept of health. Barring emergency medicine or surgical
treatment, yoga is the best form of therapy covering all other areas
1. Compare :
buddhy viamavij viama ca pravartanam/
prajapardha jnyn manaso gocara hi tat //
(CA. RRASTHNA 1.109)
dhdhtismtivibha karma yat kurute'shubham /
prajpardha ta vidyt sarvadoaprakopanam //
(CA. RRA. 1.102)
of medicine. In some complicated ailments, if yoga is combined
with Ayurveda, the treatment becomes extremely effective.
Along with this health aspect, the spiritual aspect of yoga is
immensely vast. Though the main aim of yoga is the attainment
of samadhi (transcendental trance) or the attainment of svarupa
(selfrealisation) or the realisation of the Supreme Truth, yet
in this journey of attaining samdhi through yoga the hurdles
(diseases) in the way are removed automatically, which means that
the elimination of disease through yoga is only a bye-product of
yoga. We should never forget that the main aim is samdhi. These
thoughts on yoga are not merely intellectual acrobatics, or a dream,
blandishments or assurances; they are the reality of the experiments
of yoga. I am fully assured that in the days ahead the whole world
will shed away its prejudices and will adopt yoga in a big way, and
yoga will help build a peaceful, healthy, sensitive and prosperous
nation and world. There will be complete development with the co-
ordination of science and spirituality, materialism and spiritualism.
Yoga will awaken a sense of duty toward self as well as the nation.
The world will march forward on the path of welfare of self as
well as of the whole world. An individual will emancipate himself
from the surrounding confusion of many 'isms', such as casteism,
communalism, provincialism, linguism, Marxism, Maoism and
Manu-ism, etc., and will adopt nationalism and humanitarianism,
and India will establish herself as the supreme cultural, spiritual,
economic and social power of the world. The agitated mind is the
breeding ground of fear, hatred, greed, discontent, ignorance, anger,
lack of restraint and all negative thoughts. When the mind of a
person will become calm through pryma and meditation, the
fear, illusion, violence, crime and corruption rampant in the society,
nation and world will also disappear, and with the inclination toward
worship the indulgence into desires will also be controlled. The only
solution to emancipation from epicurean extremes is this yogic
way of life. If we want to put an end to this formidable age of the
globalisation of violence, crime and lasciviousness, it is possible
only by propagating yoga on a worldwide scale, otherwise nobody
can save us from total havoc and perdition.

Whereas the symptomatic and the systemic treatments form the
pillars of the medical science based on modem medical systems,
Yoga and Ayurveda is a science of eradicating all diseases by bringing
about a balance in the system. Barring malaria, tuberculosis, etc.,
medicine is administered in allopathy to maintain the disorders and
diseases like hypertension, diabetes, asthma and thyroid, etc. There
is no permanent cure of these diseases in allopathy whereas diseases
like B.P., thyroid and asthma are cured through yoga and natural
life style. It we divide pryma in two parts : 1. pre-anuloma-
viloma, and 2. post-anuloma - viloma, in the first part the bhastrik,
kaplabhti and bhya- pryma procedures make our reproductory,
excretory, digestive and skeletal systems comprehensively healthy
and balanced, and in the second part the anuloma - viloma, bhrmar,
udgtha and praava prymas endow us with complete health by
fully balancing our circulatory, respiratory, nervous and endocrine
systems. Many people are sceptic about it that in allopathy there
are different medicines for different diseases, then how can all the
diseases be cured simultaneously through yoga by practising mainly
eight prymas and a few yogic procedures? It is quite natural for
a common man to have this doubt in his mind: why should there be
same yoga for people having different ailments? To resolve this doubt
we have to understand physiology and psychology properly and also
do a scientific analysis of the effects of procedures of yogic science.
All of us may have different bodies, but in spite of having distinct
bodies and minds, the internal system of our bodies, our endocrine
glands, our reproduetory organs, our physical body right from
muldhra cakra to sahasrra or brahmarandhra and our etheric
body formed of the mind, intellect, psyche and ego, etc, are one and
the same. All of us have the three doasvta , pitta and kapha in the
texture of our body. The mind of all of us is constituted of three guas
(qualities) sattva (goodness, purity), rajas (passion, activity) and
tamas (inertia, ignorance). There is very subtle distinction between
men only at the level of D.N.A. and impressions (saskras). The
difference at D.N.A. level is meant to give a distinct identity to each
individual, and the difference at the level of impressions is on the
THE TWO PRINCIPLES OF MEDICINE
basis of deeds and knowledge accumulated by us in this birth and
previous births. This difference at both the levels is only to give us
all on independent identity.
In the field of medicine this difference has no significance. In the
modern medical science the norms set for a healthy person, be
they various tests of blood or the tests related to hormones, heart,
liver, kidneys or brain, the testing procedure for all is the same.
For example, the procedure for measuring blood pressure, sugar,
cholesterol, etc., or the procedure for angiography, C.T. scan,
M.R.I., ultrasound, xray and endoscopy and their norms are the
same for all individuals. On empty stomach the blood sugar level
in each case should be below 100 and the cholesterol level below
150. The shape and size, weight and functioning of the liver,
kidneys and heart of all persons should be the same, then why not
the same yoga for all. One and the same yoga is there to correct the
one and the same system of all individuals. It is there to balance
the three doasvta, pitta and kapha. Just as in Ayurveda there are
different medicines for different doasvata, pitta and kapha, but
a few medicines like giloya (tinospora cordifolia) etc., pacify all
the three doas, similarly yoga and pryma pacify all the three
doas and they take us beyond the three guas, sattva-rajas-tamas,
into a gutta (gua-inapplicable) state. As the great sage Patajali
himself says: pururthaunyn gun pratiprasva
kaivalya svarupapratih v citi aktiriti (KAI. P. 4.34).
Yoga takes us to the portals of consciousness beyond the mind:
"yogacitlavttinirodha" (SA. P. 1.2). Yoga emancipates us
from the accumulated impressions / dispositions of this birth as
well as previous births and makes us realize our real self. Therefore,
yoga is the same for all individuals because in spite of being distinct
identities we are essentially one and the same.
Impacting our system, mind, doas and saskras simultaneously
and uniformly, yoga makes every individual completely healthy
physically as well as mentally, which ultimately helps him being
situated in the self, while allopathic medicines work on the system
and are of different types due to their being based on the system.
This is the basic difference between yoga and allopathy.
In allopathy an attempt is made to balance the chemicals, etc, inside
the patient by administering and injecting medicines, chemical salts
or hormones from outside, while through the practice of pryama,
etc. We produce the chemical salts and hormones, etc. from inside
by maintaining the balance internally. After comprehending this
science this ignorance is dispelled as to how one yoga can cure
many diseases simultaneously. Almost the same principle applies
to Ayurveda as in the case of yoga. Like yoga, the medicinal herbs
of Ayurveda and its other medical procedures work on our eight
systems and balance the internal system. For example, as the Caraka
Sahit says, iljta is efficacious in all the diseases.
na so'sti rogo bhuvi sdhyarupa
ilhvaya ya na jayet
1
prasahya (CARAKA)
"There is no disease in the world which cannot be cured by iljta,"
because ilajta has a direct effect on our reproductory system to
respiratory system. That means it increases the sperm count and cures
other sexual disorders. Disorders of urinary system are cured. iljta
is also efficacious in curing the disorders of liver and pancreas by
balancing the digestive system. By strengthening bones and muscles
it brings into order the skeletal system and circulatory system and
completely rectifies the locomotion of the body. ilajta cures all
the diseases of respiratory system by giving energy to lungs. When
these six systems work properly, our autonomic and nervous system
is also well controlled. Similarly, when the whole internal system of
the body is balanced, our endocrine glands are well- regulated. Thus,
iljta gives health and energy to all the eight systems indirectly.
Therefore, iljta alone is the panacea for all diseases. Like ilajta
there are other Ayurvedic medicines and herbs which singly cure
many diseases. It is not so in allopathy. There is a separate medicine for
each disease because that medicine covers a few symptoms and does
not cover the whole system. Therefore, one allopathic medicine does
not cover many diseases. In yoga and Ayurveda, instead of treating
the symptoms, we treat the cause. We rectify the base, i.e., we make
healthy and energetic the eight cakras from muldhra to sahasrra
or the eight systems. This is where our ancient traditional medicine
and the modern medicine differ in principle. The very philosophy
and approach of the two systems of medicine differs from each
other. Therefore, if we have to overcome the differences between
1. yurvedapraka rmadmdhava Updhyya (A. 4.128)
the medical systems, we have to rise above ignorance, prejudice,
selfishness and ego and understand properly the principles of both
the systems of medicine, and will have to accept that medical system
without any prejudice which is beneficial for the ailing mankind.
Allopathic treatment is excellent in life-saving procedures, surgery,
emergency, tuberculosis, malaria, etc,. and also in the diagnosis of
diseases the modern system of medicine has done an excellent job.
On the other hand, by regulating properly the system of the body
with the help of yoga and Ayurveda, we can get rid completely of
the chronic ailments like asthma, hypertension, arthritis, depression,
migraine pain and diseases of the liver, kidneys, intestines and heart,
etc. Therefore we should definitely come forward to make use of
yoga and Ayurveda for the welfare of the whole world. A patient's
welfare is the topmost priority. A patient's welfare should be given
priority over our individual commercial interests.
THE SELF- TRIED TRUTH
OF PRNYMA
1. From the age of 3 years children can practise pryma and
sukma vyymas (light exercises) and even the aged must
practise pryma until their last breath. Children should start
doing sanas at the age of 5 years.
2. Children from 5 to 10 years of age must practise bhastrik
for 1 minute, kaplabhti 5 times, bhya prayma 3 times,
anuloma - viloma for 5 minutes, bhrmari and udgtha 3 to 5
times and praava prayma for 1-2 minutes. This will make
them strong, intelligent, wise, chaste, energetic, courageous,
valiant, proud and industrious. Pryma will inculcate self-
confidence and self-discipline in children. Prayma also
increases the concentration of children. It will raise their IQ
level and they will have good eyesight and good height. There
won't be anger, violence, crime and wantonness in children;
they will rather become calm and quiet, sensitive, tolerant,
loving, compassionate and affectionate and will love and adore
their nation, teachers and parents.
3. Boys/girls from 10 to 18 years of age should do bhastrik for
2 minutes, kaplabhti and anulomaviloma for 10 minites
each, bhya, bhrmar and udgtha 5 times each and praava
pryma for 2 to 3 minutes.
4. It a healthy person does kaplabhti and anuloma-viloma
prymas only for 5 minutes each, he can live a life free of
diseases and tension. If he does kaplabhti and anuloma-viloma
for 10 minutes each, he can be free of diseases even amidst the
enjoyments of life, otherwise indulgence in these enjoyments
will cause diseases. If he does kaplabhti and anuloma-viloma
for 15 minutes each he can get rid of common ailments like. B.P.,
diabetes, asthma, thyroid, joint pains, flatulence, constipation,
acidity, etc, and by doing kaplabhti and anuloma- viloma for
30 minutes each one can even get rid of incurable diseases like
cancer.
5. Patients have got a new lease of life by practising pryma
(for the duration of time shown in the table below) in incurable
diseases like cancer, vitiligo/ leucoderma, psoriasis, rheumatic
arthritis, etc.
PRNYMA APPROXIMATE APPROXIMATE APPROXIMATE APPROX
DURATION NUMBER BY NUMBER NUMBER
DOING TWICE PER MONTH OVER
PER DAY 9 MONTHS
BHASTRIK 10 MTS. TWICE 240 7200 64800
MORN - EVE
KAPLABHTI 30 MINUTES 3600 108000 972000
TWICE
BHYA 5 MINUTES 22 660 5940
TWICE
UJJY 5 MINUTES 22 660 5940
TWICE
ANULOMA- 30 MINUTES 180 5400 48600
VILOMA TWICE
BHRMAR 5 MINUTES 22 660 5940
TWICE
UDGTHA 5 MINUTES 22 660 5940
TWICE
PRANAVA 5 MINUTES 30 900 8100
TWICE
GRAND 1117260
TOTAL
In the table above I have given the quintessence of the experiences
of my whole life.
In short, on the basis of my experience so far, I can say that by doing
pryma in the morning and evening for 1/1/2 hours (i.e. for 3 hours
daily) in 9 months the number of all prymas totals to 11 lakh
approximately. That means that by doing 11 lakh prymas one gets
rid of incurable diseases like cancer, leucoderma, psoriasis, multiple
sclerosis, S.L.E. and rheumatic arthritis. The mental and spiritual
benefit earned by a seeker (sdhaka) during this period is beyond
words. We hear of achieving divine powers (siddhis) by performing
11 lakh japas and yajas each of gyatr and mahmtyujaya, etc. ,
in ancient times. It may be a matter of speculation as to which divine
powers are achieved by these performances. But we have got all the
proofs of benefits of accomplishments by performing 11 lakh counts
of pryma.
Mainly kaplabhti is done approximately 9 lakh times and anuloma-
viloma about 51 thousand times under this programme, and by
performing these for about 9 months one gets a new lease of life. As
a child is born of a mother's womb after 9 months, similarly pra
acts as a mother to give you new birth (new lease of life). The seers
of Chndogya Upaniad say; pra pit pro mta, i.e., pra
is father, pra is mother. As a child is born from father and mother,
similarly pras in the form of father and mother give us a new birth.
If some hereditary disease or mental disorder has come in our body
or mind from the bodies of our parents, yoga dispels that too. We
have cured by pryma hereditary disease like hypertension, skin
disease, asthma and arthritis and the mental flaws and disorders like
lust, anger, greed, delusion and egoism.
ABDOMINAL BREATHING AN
UNSCIENTIFIC THEORY
God or Nature has constituted human body in such a way that our
windpipe (trachea) is open round the clock. There is a cartilage
called epiglottis. When we eat food, it works like a lid to close the
trachea when the food is entering inside. Rest of the time it is open.
Our tradition prohibits us to talk while eating because the upper end
of trachea called larynx helps us in talking and inhaling. Therefore,
if we talk while eating, larynx has to work at that time and epiglottis
is not able to function as a lid to close the larynx and the food we
are eating goes into trachea, which makes us cough. The purpose of
this clarification is to make us understand that our oesophagus and
trachea are separate tubes. When we eat food it goes straight through
the oesophagus (foodpipe) into our stomach, and the breath (pra)
goes straight through the trachea (windpipe) into our lungs. And it
is an important scientific truth that the organs of our stomach like
bowels, liver, intestines, etc., cannot absorb the oxygen. It is only
through lungs that blood corpuscles absorb the oxygen and circulate
it through the body including the heart. Therefore, 'diaphragmatic
deep breathing' or 'thoracic breathing up to diaphragm' is always
the best respiratory procedure while doing pryma. 'Abdominal
breathing' is totally unscientific and useless. The word 'useless'
purports to say that if you breathe through abdomen in bhastrik or
anuloma - viloma prymas, you will not be absorbing any oxygen
in the abdomen, therefore you will not be able to earn any benefit
from pryma. One gets the illusion of abdominal breathing
because when one takes a deep breath, it always goes into lungs, but
with its entry into lungs, the diaphragm, which is exactly between
the lungs and stomach, gets bloated, and a layman thinks that the
breath is going into abdomen, whereas actually it is quite clear that
the breath goes into lungs only. With the bloating of diaphragm one
feels that the abdomen is getting bloated. In spite of all these facts
if one breathes or makes one breathe through abdomen, his thinking
is totally unscientific. Unfortunately, many yoga authorities, due to
their incomplete knowledge of physiology, have prescribed deep
breathing through abdomen. This runs counter to reason and logic,
and is therefore unacceptable.
COMPONENTS OF AIR
The air breathed in by a person is called 'oxygen' and the air
breathed out is called 'carbon dioxide.' This is partially true, but the
factual position is that the air we breathe in contains a greater part
of 'nitrogen', and also the air that we breathe out contains a greater
part of nitrogen. However the internal system of our body is such
that our blood corpuscles absorb only oxygen from the lungs, and
release carbon dioxide. Other components of air like nitrogen and
carbon dioxide, etc, are not absorbed by our body. Therefore these
components of air like nitrogen, etc. enter our body, but exit back
without getting absorbed. The natural respiratory process of plants
and trees is quite contrary to that of ours. They breathe in carbon
dioxide and breathe out oxygen. Plants grow by absorbing nitrogen
through their roots. It is also a divine miracle that one lives on oxygen,
while the other lives on carbon dioxide. There is life in both, but the
supports of life are different. It is also necessary for equilibrium in
nature. Therefore, the constitution of God's biological creation is a
great marvel in itself. Therefore, I say it rather light-heartedly that
if a man does not return that amount of oxygen by planting trees
which he takes for sustaining his life, God makes him a tree in the
next birth, and tells him in his birth as a tree to return that amount
of oxygen. For the information of readers, we give below the table
showing components of air:
COMPONENTS OF AIR
Nitrogen 78.09%
Oxygen 20.95%
Argon 0.93%
Carbon dioxide 0.03%
And minor gases like hydrogen, neon, helium, methane, krypton,
etc.
SCIENTIFIC PROOFS OF PRNYMA
While experimenting with yoga directly or indirectly on millions of
people we came across certain results and proofs which are creating
a new interest in the field of medicine. In this series of yoga/
experiments/results/proofs, the most scientific and authentic book
titled 'Yoga in Synergy with Medical Science' authored by Acharya
Balkrishna is a complete scientific proof, which throws light on the
scientific clinical reports, comparative studies, pathological reports,
right from the clinical control trial to their pre-yoga and post-yoga
state, as well as other reports like ECG, PFT, angiography, biopsy,
bone mineral density showing the healthy changes occurring on
the body after practising yoga vis-a-vis their state of health before
practising yoga, in different types of diseases; the book also gives a
detailed report on the psychosomatic effect of yoga on millions of
patients. Not only this, you will find in the book 'Yoga in Synergy
with Medical Science' scientific proofs of almost all the diseases
like cancer, AIDS, heart disease, hepatitis, TB, thyroid, leucoderma,
psoriasis, rheumatic arthritis, infertility, and MS, etc. having been
cured with yoga. I would therefore humbly request my readers that
they should read the book 'Yoga in Synergy with Medical Science' at
least once and motivate their enlightened friendsdoctors, engineers
and scientists, here and abroad. This will establish the truth about
yoga on global scale, the walls of ignorance, prejudice, selfishness
and egoism will collapse, and the world-conquering odyssey of
our traditional Vedic science and culture will be completed. May
I once again request all my admirers, devotees, worshippers and
intelligentsia that they must read 'Yoga in Synergy with Medical
Science' and motivate others to read it in order to know the scientific
proofs. When all those persons who have a nationalist, spiritualistic,
humanitarian and scientific ideology read the book 'Yoga in Synergy
with Medical Science', there will surely be a dawn of complete
revolution on the medical system of the whole world.

The process of respiration goes on at two levels in our body 1. at the
level of blood cells, and 2. at the level of tissue cells. While breathing
we perform the respiratory process at both levels. In pryma we
perform the serial inhalation and exhalation in a balanced manner.
Pryma improves the circulation of blood in our brain and body,
and the functioning of endocrine glands becomes well-regulated,
which makes us healthy by destroying the foreign matter in our body
and brain. Sprinting and other exercises also give us these benefits
because all these activities contribute to the catabolic process in our
body and we get health benefits from them due to burning a lot of
fat and improvement in blood circulation. But pryma not only
improves our blood circulation but also regulates the functioning of
our endocrine glands. It has been proved that malfunctioning of our
endocrine glands is the cause of most diseases like diabetes, thyroid
disorders, hypertension, blockage in blood circulation, obesity,
brain diseases like depression, illusion, Parkinson's disease, etc.
Therefore, we can get rid of all these diseases if the functioning of
these glands is well-regulated through pryma.
MECHANICAL ANALYSIS OF
YOGIC PROCEDURES
DIFFERENCE BETWEEN ANABOLISM AND CATABOLISM
ANABOLISM
Increases protein, fat and
carbohydrates.
Discourages their being
digested. Provides immunity
by increasing white blood
corpuscles.
Increases bone growth.
Increases the functioning of
cells, glands and brain.
Decreases the blood pressure
and improves the systolic
heart rate.
CATABOLISM
Prevents the excess of protein,
fat and carbohydrates.
Provides energy by digesting
large accumulations of all of
them.
Increases blood sugar, fatty
acid. Decreases the immunity
factor.
Increases the quantity of liver
enzyme and blood cells.
Increases the blood pressure.
RESPIRATORY SYSTEM
The main function of respiratory system is to supply oxygen to the
cells of body and to expel carbon dioxide, but this fact must not be
lost sight of that it is essential that there is a fixed quantity of carbon
dioxide in our blood. For the breathing function, the following
organs of our body have an important role to play in the respiratory
system:
1. Oral cavity
2. Oesophagus
3. Trachea
4. First bronchi
5. Second bronchi
6. Alveoli
Alveoli is the tiniest
unit of the respiratory
system where O and
CO
2
are entering and
exi t i ng. Ther e ar e
appr oxi mat el y 300
million alveoli in one Structure of diaphragm muscle
Human lungs and constitution of Alveoli
lung. Their surface area comes to 75-100 sq. metres. Oxygen (O)
enters the blood stream through alveoli and CO
2
travels from the
blood stream into alveoli.
Between inhaling and exhaling, ribs and sternum swell up and the
diaphragm subsides, which expands the width of chest and the
pressure in lungs is reduced and oxygen enters into lungs. The
principal unit of the respiratory system is the diaphragm. This muscle
joins together the peritoneal cavity , pleural cavity and spinal cord.
The yogic procedures propagated by Swamiji cause contraction and
expansion of diaphragm. In pryma we are instructed to breathe
slowly and deeply, by which the diaphragm moves down and pra
(air) has maximum circulation.
Oxygen is the most essential element to activate the cells of body.
The procedure which increases the quantity of oxygen in lungs
and increases the expulsion of carbon dioxide from lungs is called
pryma. By pryma, along with the abundant increase in the
level of oxygen in blood, the level of carbon dioxide also goes up.
Here it is very necessary to know as to how oxygen impacts the cells
functionally.
The movement in chest cavity during the process of respiration
FUNCTIONAL EFFECTS OF PRNYMA
The following functional effects can be seen in the body by doing
pryma:
1. Availability of more oxygen for combustion purpose
2. Benefits associated with lymphatic system
3. Benefits to the brain and nervous system
PROPER COMBUSTION OF OXYGEN
Without oxygen, all the systems in human body can disintegrate in
a short while and die. Therefore it is generally a significant matter
for all the systems that if the body can get more oxygen anyhow, it
will work as a medicine on all the diseases of organs of the body,
and even those diseases and disorders can be cured by adequate
supply of oxygen which are caused due to inadequate supply to the
cells. When a person performs any physical activity, the body needs
The Mechanism of breathing
Inhalation Exhalation
more oxygen. Modern research has proved it that with the increase
in demand of oxygen in the blood during the course of any physical
activity, there is regulated metabolism of oxygen. Modern research
and medical tests have also confirmed this fact that the cause of
various diseases in the body is the lack of proper combustion of
oxygen. Although research over the past few years has also proved
that the main cause behind highly consumptive diseases and other
disorders of this type is the poor supply of oxygen.
With the regular practice of pryma oxygen is supplied which
(a) generates energy
(b) along with the generation of energy, water is generated in the
cells which helps regulate the flow of lymphs.
(a) GENERATION OF ENERGY
For all functions of all the cells of our body and for regulating
the body temperature, all the energy is generated by the chemical
reaction of oxygen and sugar. Whenever the normal metabolism rate
of the body increases, the body requires more oxygen; and to meet
this increased demand of oxygen, our inhalation-exhalation speed
also increases. This can be understood by the following process:
fuel, i.e., glucose+oxygen = energy+CO
2
+water
(b) GENERATION OF WATER
Another significant benefit obtained through the combustion of
oxygen metabolism by virtue of the practice of pryma is related
to lymphatic system. Depending on the utilisation of more and more
oxygen by the cells, the quantity of water in the body increases which
proves to be very useful in the internal cleansing of our body.
(c) IMMUNITY
In the process of inhalation during bhastrik pryma the blood
pressure increases, and with the process of exhalation there is
reduction in blood pressure. If the practice of this pryma goes
on regularly for 5 minutes, all the organs in our abdomen, including
the endocrine glands, feel the vibration. The process of this vibration
can be understood through the following diagrams:
Pressure air 15 rounds of Breath-
ing per minute
Position of pressure volume
vibration during bhastrik
prnyma at fast speed
POSITION OF PRESSURE VOLUME VIBRATION
DURING NORMAL BREATHING
In this position, if the inhalation is for
1 second and the exhalation takes 3 seconds,
no vibrations are produced in the organs and glands in the body.
Normally in one round of breathing (i.e., one inhalationexhalation)
we use 500 ml (Tidal Volume) air. Studies prove that if we take a
deep breath, the quantity of the breathed air can go up to 4500 ml
and if one's lungs have adequate vital capacity, it can go up to 8000
ml (8 litres). By this deep inhaling and vigorous exhaling the level
of oxygen in blood increases, which supplies adequate pra-vyu
to the tissues in cells.
KAPLABHTI PRNYMA
In kaplabhti pryma there is normal inhalation and forced
exhalation. In the process of forced exhalation there is a contraction
and relaxation activity in the diaphragm and abdominal muscles,
which has a beneficial effect on various organs of the stomach (large
The speed of respiration during Kapalbhati Pranayam
intestine, pancreas, liver, spleen, small intestine, colon, kidneys,
uterus, etc.). All these organs of the stomach become so strong and
active due to contraction and expansion of the abdomen that they
start supplying all sorts of vital juices required by the body. The
secretion from endocrine glands is then neither too high nor too
low. Thus by exerting repeated pressure on the diaphragam through
kaplabhti pryma, one can succeed in the great endeavour of
keeping the body-machine fit as a fiddle.
This procedure increases the intravenous blood pressure and the blood
1. Enhanced External Counter Pulsation
comes back to the heart forcefully, resulting in an unprecedented
beneficial effect on the heart. The speed and pulsation achieved by
us through pryma is achieved in modern medicine by EECP
1

procedure. In the EECP procedure the lower part of the leg (calves)
and pelvic region are tied with cuffs and about 60 external strokes
are given per minute. Modern medicine regards this procedure as an
alternative of coronary angioplasty and bye-pass surgery. The rate
of EECP is regulated according to the heart pulsation rate, which
creates vibration in the arteries, which removes any blockages in
the arteries. We can accomplish this procedure by pryma as
well, because we create vibration/pulsations by pryma too,
which help remove the blockages in blood vessels, and by doing
pryma regularly such blockages will not build up again.
We may elucidate the aforesaid procedure by one more example.
When the battalion of an army marches past over a bridge, it is
ordered to 'mark time', with a view to testing whether the resonance
generated by the combination of the natural frequency of that bridge
and the forced frequency of the battalion 'marking time' is strong
enough to make the bridge crumble. The benefit of this principle of
resonance comes to us through the resonance generated by the union
of the forced frequency of pryma and the natural frequency of
heart and arteries, as a result of which the blood clots in the arteries
dissolve and flow into the blood stream. Consequently, this removes
the blockage of arteries.
Let us take one more example. When the bus does not move, i.e.,
when it is standing, but its engine is revved up, then, at times, a
resonance develops between the natural frequency of the bus and
the forced frequency of the engine which creates a sort of tremor
in the whole bus, which is even felt by the passengers sitting in the
bus. Like those passengers sitting in the bus, clots of blood settle
in our arteries here and there, which are forced to flow into the
blood stream on getting dissolved by the resonance generated by
pryma. Consequently, the blockage of arteries is removed and
bye-pass surgery, etc., is dispensed with.
PRNA (VITAL ENERGY)
As there are many areas of energy and force in the Universe,
similarly there is pra-akti (life-force) in our body, which is
linked with our inhaling-exhaling process through an outer field.
If there is any imbalance or leakage of this pra-akti, we develop
diseases. Therefore, we can keep this pra-akti balanced by the
co-ordination of pra and udna. Hence, consciousness (caitanya)
is attained by us through this process of inhaling and exhaling.
RESPIRATION AND CEREBRUM
For the process of respiration nostrils are most indispensable. It is
by these nostrils that the inhaled pra-vyu ( life air) is purified
and the temperature is controlled. Nostrils which are a part of our
skull give such a structure to the cerebrum that there is not the least
possibility of any organ of the cerebrum leaking through. It is the
cerebrum which sends signals for respiratory process and controls
it, but very few people know that the cerebrum also has a respiratory
function which keeps it active, and it is only through the respiratory
function performed by the cerebrum that the circulation of energy
received from solar rays and pra-vyu is possible in the human
body. Oriental philosophers and Ayurveda experts believe that the
cerebrum also performs functions like respiration, pulsation, etc.
CEREBROSPINAL FLUID
The cerebrospinal fluid present in the cerebrum regulates the
messenger neuropeptides at the level of cells, which play a very
important role in harmonising various functions of the body. The
cerebrospinal fluid circulates at the junction of cerebrum and spinal
cord (suum ka) The two pumps fixed in the mechanism used
in its circulation work in the spinal cord. The cranium pump is fixed
at the surface and the sacrum pump is fixed at the bottom. In the
process of pryma when one breathes in and breathes out, there
is contraction and expansion of diaphragm by which both the pumps
regulating the cerebrospinal
fluid get activated, and
t hi s cont r act i on hel ps
the sacral pump circulate
the cerebrospinal fluid in
the cerebrum, and while
exhaling the cerebrospinal
fluid is circulated in the
spinal cord.
NEUROPCPTIDES
The molecules working
as mes s enger s i n t he
cerebrospinal fluid are called 'neuropeptides' They exchange the
signals regulating all the physical activities in the nervous system,
and perform the function of maintaining harmony between the
cerebrum and other organs, at the level of cells. Through various
researches, more than 100 neuropcptides have been identified so far.
Neuropeptides not only perform the physical activities of the body,
but also control the emotional activities going on in human cerebrum.
They perform a very
i mpor t ant f unct i on
of transmitting to the
cerebrum signals of pain
being felt in the body. The
pain-relieving medicines
bei ng pr escr i bed at
present connect with
the receptors located
on these neuropeptides,
which relieves the pain.
Among the pain-relieving
medicines prescribed so far, the molecules of morphin are most
capable of connecting with the receptors of these neuropcptides, which
makes it the most widely used pain reliever, but all that is temporary.
This action in pryma occurs due to pulsations in the hermetic
cavity as a result of developing of intracranial pressure between the
cerebrum and spinal cord by the circulation of cerebrospinal fluid.
When the circulation of cerebrospinal fluid is at its climax, our
cerebrum is in its extremely active and conscious state. In modern
research, efforts are being made to identify the sound produced
in this procedure as well as the waves created in cerebrospinal
fluid. This state is also achieved by anuloma-viloma and bhrmar
pryma in which both left and right parts of the cerebrum
are activated equally. The mechanics of the state of anuloma-
viloma pryma can be understood in the following manner.
The Third Eye
In modern medicine great significance is being attached to the
principle "use of both brain hemispheres by ns", propounded
by yoga in early times. In yoga, the n has been stated to be the
medium of physical, mental and spiritual energy flowing in human
body. There are more than 72000 ns in the body but of all these
ns i (parasympathetic), pigal (sympathetic) and suum
(central) are most important. Normally either i or pigal remains
active; the suum is normally inactive. During respiration, the
pra-vyu entering the body either travels through i or through
pigal. I (candra-svara) n starts from the left nostril which
joins the right nostril. Thus the pra-vyu flowing inside first
enters cerebellum and medulla oblongata, then travels to the left of
suum ka (central spinal cord), and finishes its journey at the
end of suum ka. Similarly , in the exactly opposite direction
the function of circulating prna vyu is performed by pigal n
(surya-svara). In each nostril located on the internal cells of the nose
there are passages made of tissues called cartilages which are fully
controlled by j- cakra (mental centre). During respiration, when
one nostril opens, at that time the entry of breath through the other
nostril is completely suspended. On the ceiling of the nose where
both the nostrils join each other and wherefrom i and pigal
Nervous System
CNS (Central Nervous System) PNS (Peripheral Nervous System)
(Associated with brain
and spinal cord)
Autonomic Nervous System
(Involuntary Action)
Somatic Nervous System
(Voluntary Action)
Fight
Fright
Flight Stabilizes fear, etc.
Relaxation Contraction of smooth muscle, etc.
Stimulation of Inhibition of secretion
secretion from
glands
(e.g. raising the hand,
opening the mouth, etc.,)
Sympathetic Parasympathetic
ns originate, there lies the main vital spot of the body. It is here
that i (parasympathetic nerve) and pigal (sympathetic nerve)
join to make a plexus, called j- cakra.
In our life-discipline scriptures this has been called 'the third eye'.
The seeker who is able to activate this spot attains unique power.
Effect of anuloma-viloma pryma (Alternate Nostril
Breathing)
We find that the alternation of cerebral dominance depends also on
the breathing round of each nostril. According to modern science
this atternation is regulated by the action of sympathetic and
parasympathetic nervous system. (To understand the meaning of
these words, see the diagram.)
On the basis of the principle of yogic science "use of both brain
hemispheres by nds", this alternation is regulated by i and
pigal nds. Complete harmony is established between the
functions of both brain hemispheres through anuloma-viloma
pryma. In this state balance is achieved due to the pra-vyu
entering through both nostrils. We find that during inhalation the
circulation of cerebrospinal fluid is from the spine toward the brain,
while during exhalation it is from the brain toward the spine.
With the harmony in the flow of pr-vyu the position of the
circulation of cerebrospinal fluid is also harmonised. With this
harmony there is proper distribution of vital energy to all the cells,
tissues and organs of the body, and their functioning gets stream-lined.
Anuloma-viloma pryma, a natural and spontaneous procedure,
also regulates the concentration of oxygen and carbon dioxide in the
blood. As the high concentration of CO
2
in the blood makes it acidic
and de-oxygenated and causes a host of fatal diseases, similarly,
instead of taking resort to pryma, if the concentration of oxygen
in the blood is raised to a high level by artificial means like oxygen
chamber or oxygen cylinder, etc., it can cause many diseases like
lenticular opacity (the hardening of eye lenses leading to loss of
eyesight), whereas the right amount of oxygen supplied to the blood
improves the eyesight, the whole body starts pulsating with life,
which we see everyday. For the regular production of neuropeptides
in our brain the right quantity of CO
2
is as much necessary as
oxygen. If a high level of oxygen is supplied to the body by artificial
devices, the desirable ratio of O and CO
2
for our body is disturbed.
On this basis we can say that anuloma-viloma pryma can cure
the most complicated diseases. All this benefit cannot be obtained
from artificial devices like oxygen chamber, etc.,
Stressed state
In the state of stress the sympathetic system of the autonomic
(involuntary) nervous system is extremely active, making the
respiration very fast with the excessive use of chest muscles. The use
of diaphragm in this process is almost 'nil'. The flow of cerebrospinal
fluid (CSF) is fast and uncontrolled. Therefore, an incessant stressed
state attacks the body and mind with various diseases. The climax
of stressed state increases the heart rate, respiration rate and blood
pressure. It is this state which we call 'stressed state'. The only way
to get rid of this malady is slow, deep and alternate breathing which
can be achieved through pryma. Parasympathetic activation and
tissue regeneration can be achieved through pryma. This is the
contraction stage of metabolism which is known as 'anabolism'. The
climax of this stage is Reduction Response (RR) in which there is a
reduction in heart rate, respiration rate and blood pressure. This is
the basic rest-activity alternation.
There are two frequencies in the brainalpha and beta. During
pryma the frequency of brain is within the limit of 'alpha'
frequency. The constant practice of pryma makes other harmful
waves ineffective.
The 'alpha' level cerebral function is the result of relaxation which
promotes health.
Heart Rate Variability (HRV) and Respiration Frequency
The heart is called healthy in proportion to the smoothness of heart
Rate Variability (HRV). A low HRV is indicative of heart disease. In
a healthy person there is fast increase in heart rate due to excessive
exercise like Tread Mill Walk, etc. The heart rate accelerates
with the activity of sympathetic and parasympathetic system of
autonomic nervous system, whereas the HRV remains controlled
during pryma procedure, as shown in the diagram below:
CONTROLLED HRV FREQUENCIES DURING PRNYMA
A survey shows that in normal conditions the breathing rhythm of
an adult during rest/ light work/ heavy work will be as shown in the
diagram below:
1. As shown in the diagram, in frequency 'A'there will be one
round in 12 seconds and 5 rounds per minute.
2. In this position the cardiopulmonary efficiency and dominance
will be in the maximum position.
Conclusion
The given facts prove how pryma helps cure all the
diseases. In the present- day scenario there is a lot of hype about
pryma, but its full benefit can be achieved when it is done
according to correct rules and methods. For this purpose it is
essential to know as to what functional changes are caused by
pryma in our body.
Pryma is a special type of procedure done in a methodical
way.
Pryma is an anabolistic procedure which balances and
streamlines our blood circulation.
It is essential for the diaphragm to be involved in the breathing
process in pryma. This produces vibrations in the
abdominal organs and essential blood vessels.
Kaplabhti and bhastrik not only remove blockages in arteries
but, if done regularly, even the possibility of their rebuilding up
is eliminated. Even the emotional system benefits from the
diaphragmatic contraction and expansion.
The functioning of endocrine glands is balanced and streamlined
by pryma.
Through N Vijna we come to know about the benefits
from maintaining the balance in cerebrum through the process
of breathing with alternate nostrils in anuloma- viloma
There is a strong nexus among the respiratory rate, heart rate and
cerebral nervous system. With the slowing of respiratory rate this
nexus is strengthened all the more and there is a feeling of spiritual
serenity, the high blood pressure gets normal, the blood sugar
gets to the desirable range and the heart rate becomes normal.
Therefore, pryma is the easiest and cheapest way to
spiritual elevation and physical healthiness.

Nanotechnology is a technical term for those things and instruments
which operate at 'nano' scale. From the point of view of metric
system, 'nano' means the one billionth (10
-9
) part of a metre. Seen
in the context of 'nano', we have nano materials, nano electronics,
nano instruments and nano powders. Mainly it means the activity of
material which can be measured in nanometres.
In terms of size, we can think of the red blood corpuscles in
human body which are 2000 nanometres long and are outside the
nanometre scale. Similarly, there is oxygen which is a part of human
body and has active participation in all the chemical activities and
metabolism process of the body. For an exercise like pryma
we made use of oxygen at 'nano' level for all the processes in the
body. Nanotechnology is extremely effective and is made use of
in the manufacture of artificial (prosthetic) bones which are strong
like steel but lighter than natural bones. Similarly, if the intake and
release of oxygen is done in special way through various prymas
and exercises, it has proved beneficial in several serious ailments
like heart disease, angina, rheumatic diseases, etc. At the same time,
it has a very beneficial effect on the health as a whole.
The whole universe is created with the union of earth, fire, air, water
and ether, and there is an element, viz. pra, which lies at the root
of all these five elements.
By the induction of nitrogen into the inanimate world the scientists
have given birth to 'green revolution'. Many inventions, like bombs,
are afoot with hydrogen, carbon, etc. in the field of science. The
medical science has so far made use of oxygen for emergency
medicine, and it seems the day is not far when pra-tatva will be
used for the treatment of all diseases. Oxygen is the main element in
semen and ovum, the basic seeds of the birth of our body; it sustains
motility in the sperm and nourishes the ovum. The Upaniads call
the body 'annamaya'. Anna means food which contains oxygen as
its main constituent. The various nutrients of our body taken by us
in the form of pulses, grains, vegetables, milk, fruit, etc. contain
oxygen as their main constituent, carbohydrates, proteins, fat,
Pra as the Nanotechnology
of Medical Science
minerals, vitamins, etc. are the main constituents of the food giving
nourishment to our body, though there are other elements too besides
oxygen in our body and universe. In our body structure also there are
other elements like carbon, nitrogen, hydrogen, etc. besides oxygen,
but it is only oxygen that infuses our body, constituted with five
elements and seven types of tissues (dhtus), with vitality, vigour
and sentience. The smallest unit of the body is a cell and its nucleus
is its brain, and it is mitochondria where energy is generated. It is
the oxygen which gives movement and force both to nucleus and
mitochondria. The yaja of our life, which is called matabolism in
science, is being conducted with oxygen. Oxygen and glucose have
main role to play in the generation of energy in each cell of the
body. The internal and external functions of the body are performed
properly with the proper generation of energy in the mitochondria
inside the cell. It is mainly the oxygen which causes the generation
of new cells, their decay and the storing of energy.
Oxygen is mainly responsible for preventing the destructive process
in the body and for strengthening the constructive and regulatory
forces. These days a person is ravaged by a formidable war inside
due to lack of physical exertion, stress, unfavourable diet, irregular
routine and unrestrained life. This results in the imbalance of
doasvta, pitta and kapha. Put in the jargon of modern medical
science, due to poor 'anabolism-catabolism' 'homeostasis' is not
being achieved. The imbalance of these doas causes depression
which in turn causes hypertension, diabetes, obesity, heart disease,
dyspepsia, insomnia and even incurable diseases like cancer.
This imbalance of doas, disorder of digestion fire, imbalance of
tissues in our body, deposit of waste products, unhappiness of our
mind and psyche have contributed to our bad health. It has upset the
balance of internal secretion of hormones and chemicals. We have
to take resort to various medicines as a corrective measure.
On the basis of our pryma experiments conducted on millions
of people so far, we have come to the conclusion that each cell of
our body is endowed with the potential of cloning us, replicating us.
We can achieve complete health by giving exercise to our internal
organs and by positive thinking, through a full dose of oxygen to
the tiniest unit of this body as well as to its every organ and to the
functions performed by those organs of our body. Oxygenated
blood, internal micro exercise and positive lifestylethis is what
pryma tantamounts to. Through bhastrik, anuloma- viloma,
etc. we supply full oxygen to the blood corpuscles of our body, and
through kaplabhti, etc. we circulate energy in our internal organs
by speeding them up in a scientific manner, and by awakening faith,
dedication, sincerity and belief at mental plane through bhrmar,
udgtha, etc. we start living a healthy and care-free life.
In this project as a whole oxygen forms the basis of our entire process.
As we saw the light of day, the moment we were born we indeliberately
took a long breath by way of crying. That was the beginning of the
internal functions of our whole body with the awakening of our
cerebral energy; our parents made us do pryma by making us
cry. The oxygen inhaled through pryma and the scientifically
complete internal exercise and relaxation provided by pryma
administer self-healing to our body. Pryma is self-medicine and
self-treatment. It gives us relief from most of the nodules and, to
some extent, from spinal surgery, as well as from heart surgery. Then
we feel that pryma is an amazing technique of 'self operation'.
When the anabolism level of the body gets constantly upgraded and
the catabolism level gets downgraded through pryma, the aging
process also slows down, i.e., by dodging past untimely old age
we live longer. On the basis of evidence of scientific results of the
experiments of pryma we can say that when praa (i.e. oxygen) is
infused into our body by certain well-defined procedures, in a certain
fixed quantity in a certain fixed duration of time with an attitude of
right thinking, positive changes start occurring automatically in the
body and pra starts working as a complete medicine. This is the
basic tenet of Yoga Science. This is the basic tenet of health, and
this is the basis of building up a nation of healthy, prosperous and
perceptive individuals. The manifestation of Pra Vidy emanates
from Vedas is this way:
vta vhi bheaja vi vta vhi yadrapa /
tva hi vivabheajo devn duta yase //(Rgveda 10.137.3)
"Pra (i.e. oxygen) is a medicine. It flows inside our body in
various forms, and it is not merely a medicine, it is vivabheaja
(a panacea), a complete medicine. It is the carrier of whatever is
celestial in Nature." Pra is a 'holistic treatment'; the basis of
pra is 'complete health'. We have a very authentic and scientific
evidence in our scriptures of the emotional changes in our body that
are infused by pra, along with physical or bodily changes.
The seer of Chndogya Upaniad says:-
pro ha pit pro mt pro bhrt /
pra svas pra erya pro brhmaa //
(CHANDOGYA 7.15.1)
The emotional changes occurring in the mind of an individual along
with bodily changes, through various procedures of yoga or pra,
are authentic and scientific to the same extent as the physical changes.
To the individuals gripped by deadly mental disorders like depression
and schizophrenia along with physicial diseases, the advice of seers
in the yoga tradition is : "O man! Don't get perplexed, discouraged
or unsteady. Don't live with a feeling of loneliness or insecurity. You
need not be despondent or desperate. Seek the refuge of pra, and
practise pryma. This pra is your father, mother, brother and
sister. Pra is your preceptor and seeker of brahman." Here pras
have been described metaphorically, i.e., by depicting pranas as
father, etc., the seers of Upaniads hint at their emotional impact. Pit
(father) means 'pti rakati iti pit; mnya hita karoti iti mt, i.e.,
one who protects is father, and one who does good to you with love,
affection, sincerity, sacrifice, patience, perseverance, compassion
and bravery is mother; brother is one who supports you and brings
you up; preceptor is one who purifies our conduct, speech, behaviour,
temperament and thinking; and brhmaa is one who helps you
in knowing or revealing brahman. Pra as a mother penetrates to
our innermost heart which makes the heart in our body healthy. We
have confirmed all this with scientific evidence; but more than that,
pryma infuses our heart with the love, affection, compassion
and sensitivity of a mother. With the practice of pryma we start
getting more affectionate. A feeling of patience, energy, courage,
valour, austerity, sacrifice and dedication starts awakening in us.
A despondent, desperate person afflicted by miseries of the world
finds himself free of all depressing feelings, and sways enraptured
under the blessings of pra. Pra as a brother gives bodily and
emotional support. As a preceptor it purifies our conduct, our life.
Pra exerts a direct influence on our thinking. When the thoughts
get purified through pryma, the food and conduct of a person
get purified. Therefore, one who practises pryma marches
forward on the path of restraint and good conduct abstaining himself
from violence, crime, theft, dishonesty, misconduct, profligacy, etc.
He becomes a sensitive man of character. This is what is needed
most in modern times. Pryma is the only solution to growing
disbelief, violence, crime, corruption, dishonesty, sexuality and
vice, and pra, through the purification of our life, leads us to the
most sacred brahman. It makes us experience the Absolute Truth,
the Absolute Bliss. Pryma helps us attain samdhi, putting an
end to all our afflictions and bestowing upon us attainment of self-
manifestation, self-enlightenment, self-knowledge, self-realization,
liberated existence, non-attachment and steady intellect.
prasyeda vas sarva yat tridive pratihitam /
mteva putrn rakasva rca praj ca vidhehi na iti //
(PRANOPANIAD 2.13)
All the three spheres of this universe are under the control of pra.
O Pra, Lord of the universe! Protect us children as a mother.
Give us prosperity and intellect. The corner-stone of material
development and spiritual elevation is the pryma-oriented
lifestyle. The twenty-first century is the century of union of science
and spiritualism, and the basic tenet of this century is pryma.
Our scriptures speak volumes of the pranic energy:
pr vva vasava / (CH. UP. 3.16.1)
pr vva rudr / (CH. UP. 3.16.3)
pr vva dity / (CH. UP. 3.16.5)
Pras are Vasus, i.e., the base for settling life (ete hda sarva
vsayanti), pras are Rudras to destroy the diseases (ete hda
sarva rodayanti), and pras are dityas to save the life from
snapping or pras embrace all (ete hda sarvamdadate).
In this book we have also presented the evidence of scientific
documentation of emotional effects of pryma. On the basis
of the traditional Vedic lore of pryma as well as on the basis
of scientific research and investigations on the experiments of
pryma in the light of Vedic lore, we can now say that in the
modern age when the scientific world is heading for nanotechnology
in every field, what else can be the nanotechnology of medical
science except pra?

IMPORTANCE AND BENEFITS OF
PRNYMA
The control (yma) of pra (breath) is pryma. All the actions
of our body are directly or indirectly connected with pra. The
unbreakable link of life and death with each individual all the time
coincides with pra only. In Sanskrit, the word jvana is derived
from vjiva (pra dhrae), and the word mtyu is derived from
vm (pratyge). Our Vedas, scriptures and Upaniads sing the
eternal glory of pra to no end. Atharvaveda says: prpnau
mtyorm pta svh. May both pra and apa protect me from
death.' Here is what Manu says about pryma:
dahyante dhmayamnn dhtun hi yath mal /
tathendriy dahyante do prasya nigraht //
(MANU : 6.71)
As the dross matter, impurities of metals like gold, etc. are destroyed
when they are heated in fire, similarly flaws of senses and mind are
also dispelled by pryma. Hatayogapradipik says:
prymaireva sarve prauyanti mal iti /
cryntu kecidanyat karma na sammatam //
(HA. PRA : 2.38)
There is no activity more noteworthy than pranayama for the
removal of obstructions to waste expulsion. By doing the various
pranayamas, all the dross matter of the body, mind & senses dries up.
sanena ruja hanti prymena ptakam /
vikra mnasa yog pratyhrea mucati //
(YOGACUMANYUPANIAD 109)
A yogi dispels rajogua (flippancy) by sana, ppa (sins) by
pryma and mental disorders by pratyhra (withdrawal).
cale vte cala citta nicale nicala bhavet.
(HA. PRA.: 2.2)
There is an intimate relation between pra and mind. With the
stabilization of pra, the mind concentrates automatically.
Yogadarana also says : tata kiyate prakaavarana; dharanasu
ca yogyata manasah. (YOGADARANA 2.52,53)
2nd Text Page English 63-124.indd 63 3/15/2010 4:39:31 PM
By practising pryma, the screen of darkness of evil, ignorance
and misery covering the mind decays. In the purged and purified
mind, dhra (concentration) takes place automatically, and with the
help of concentration one moves ahead toward dhyna (meditation)
and samdhi (absorption), the sublime states of yoga.
gtdhyayanalasya prymaparasya ca /
naiva santi hi ppni purvajanmaktni ca //
By studying the sacred text Gt and by practising pryma
regularly the evil impressions (sins) of the previous birth accumulated
in the mind are destroyed".
By yogsanas we correct the disorders of the gross body. Pryma
impacts the subtle body more than the yogsanas, and it is not
only the subtle body but also the gross body that is directly and
obviously influenced by pryma. Lungs, heart and brain play a
very important role in our body, and the healthiness of these three is
intimately linked with one another.
Broadly speaking, pryma is a procedure of the exercise of
inhaling and exhaling which makes the lungs strong, and gets the
benefit of overall health and long life with the improvement in
blood circulation. According to physiology, both the lungs in human
beings are the apparatuses of inhaling, and the air inhaled in them
gives oxygen to the whole body, and throws the carbonic gas out of
various organs. If this action goes on properly, the lungs get strong
and blood continues to be purified.
Generally most people are not used to breathing deeply. As a result,
only about a quarter part of the lungs functions and the remaining
three quarters remain almost idle. Like a honeycomb (beehive) the
lungs have about 7,30,00,000 sponge-like cells (alveoli). In normal
light breathing the pra-vyu circulates in about 20 million alvcoli,
the rest 53 million of them remain idle for want of circulation of
pra-vyu. As a result they develop inertia and impurities and
foreign matter starts depositing in them, and a person falls prey to
deadly diseases, like tuberculosis, cough, bronchitis, etc.
Thus, the incomplete (fractional) activity of lungs influences
the purification and circulation of blood. Mental disorders like
agitation, anxiety, despondency, anger, fear, lasciviousness, etc.
can be successfully treated with pryma. Along with mental
efficiency one can improve one's memory, sharpness, common sense,
farsightedness, minute observation, concentration, intellect, etc.
through pryma, and thereby enjoy a long and really happy life.
Thus, pryma becomes extremely important for the longevity of
a person. Various diseases can be warded off easily by regulating
the pra-vyu through pryma. With the knowledge of this
science, i.e. the science of pra-vyu, a person can regulate his
own health as well as of others and can increase his longevity
by benefitting fully from a happy and blissful life. That is why
our age-old religion includes pryma as an essential ritual on
auspicious occasions and in the morning-evening meditative prayers.
By doing pryma we start breathing long and deep instinctively.
In the life granted us by God, we have been given counted number
of breaths or pras. A person gets his next birth according to his
deeds.
sati mule tadvipko jtyyurbhog.
(YOGADARANA: 2.13)
As a result of his meritorious or non-meritorious deeds a person
qualifies for his birth as a human being, an animal, an insect, etc.,
for his longevity, for his enjoyments. One who practices pryma
uses fewer breaths, and has therefore a long life. Otherwise also, in
this universe the creatures taking fewer breaths live proportionately
longer.
The speed of breathing of a creature is a determining factor in its
longevity, which is quite obvious to us. A turtle normally takes 4-5
breaths in a minute and it lives for 200-400 years. A human being
normally takes 12-18 breaths, averaging 16 breaths in a minute. In the
course of gaining control of breath through pryma, although in
bhastrika, kaplabhti, anuloma- viloma, etc. the number of breaths
gets fewer or more at the time of pryma, but after pryma,
all the day long there is a rhythm and stability in breaths. Therefore,
in the earlier stage a yoga practitioner starts breathing 8-10 times per
minute, which after a long practice comes down to 4-6 per minute.
When a normal person takes 16 breaths per minute on an average, his
average longevity is about 100 years. A normal person takes 23,040
(roughly 24,000) breaths in one day in 24 hours, whereas a yogi
takes. 6000 breaths in one day (24 hours). When with the normal 16
breaths per minute a person lives for 100 years, the full longevity of
a yoga practitioner with his breathing rate of 4 per minute goes up
to 400 years. According to scriptures and seers-sages, the maximum
lifespan of a man is 400 years. In the beginning the practitioner of
yoga takes 8 breaths per minute which comes down to 4 with the
regular practice of pryma and meditation. Therefore, a yogi can
achieve the long life of 400 years. This is the secret of the longevity
of sis. As the Manusmti says:
ayo dirghasandhyatvad dirghamayuravapnuyuh /
praja yaaca kirti ca brahmavarcasameva ca //
"Ris achieved a long life by doing sandhya (proper meditation) for
long hours daily. Along with this they were also able to achieve
intellect, fame, glory and divine radiance (brahmateja)."
How beautiful is this observation in Caraka Sahit on the greatness
of prana:
vayustantrayantradharah, pravartakaceanamuccava-
cana,
niyanta praneta ca manasah, sarvendriyanamudyojakah,
sarvendriy arth an amabhivo dha ayuo 'nuvttiprat- yayabh uta h //
(CARAKASAHIT)
"Air (vayu) is the holder of this body-machine; it is the propeller
of all its activities. It is the controller of the mind straying towards
undesirable things, and is the motivator of the mind for desirable
things. It is also the motivator of all sense organs. It connects all the
sense organs to the mind and is witness to the continuity of life."
vayurayurbala vayurvayurdhata aririnam /
vayurvivamida sarva prabhurvayuca kirtitah //
(CARAKASAHIT)
"Air is life, air is strength, air is the sustainer of living beings, air is
the cause of this universe, and air has been called the lord of all."
arira hi vina vayu samata yati darubhih/
vayuh pranah sukha vayurvayuh sarvamida jagat //
(RMYANA)
"The body without air is like faggots (insentient). Therefore air is the
prana (life) in the body; in short, it is every thing."
yena jivati jivo 'ya nirjivo ya nirjivo ya vina bhavet /
sa prana iti vikhyato vayuh ketracarah parah //
(ARGADHARAPADDHATI)
"What keeps a living being alive, without which the body become
lifeless, that is called 'prana'. This prana-vayu (vital air) is the best
of all that roam in the body (ketra)."
prano brahmeti vyajanat.
pranaddhyeva khalvimani bhutani jayante, pranena
jatani jivanti prana prayantyabhisavianti.
(TAITTIRYOPANIAD 3.3)
"Living beings are born of prana, on being born they are kept alive
by prana, and in the end dissolve into prana."
prana deva anuprananti manuyah paavaca ye /
prano hi bhutanamayustasmatsarvayuamucyate //
(TAITTIRYA UP. 2.3)
"Gods, human beings, birds and animals become the followers of
prana and perform pranana (keep body and soul together). Therefore,
he is called 'sarvayua' (the life of all)."
sarvameva ta ayurynti ye prana brahmopasate /
prano hi bhutanamayustasmatsarvayuamucyate //
(TAITTIRYA UP. 2.3)
"Those who worship pr a na as 'brahma' attain full longevity. Pr a na only
is the age of living beings. That is why it is called 'sarvayua'."
atharvaniragirasirdaiv manuyaja uta /
oadhayah prajayante yad tva praa jinvasi //
(ATHARVAVEDA 11.4.16)
"O Prana! The atharvani, agirasi, divine and man-made medicines
are efficacious only till you inhabit the body propelling it."
pranayamena yuktena sarvarogakayo bhavet /
ayuktabhyasayogena sarvarogasya sabhavah //
(HATHAYOGAPRADPIK)
"With the pr a n ay ama done methodically all the diseases are
eradicated, and all diseases can develop by doing the pranayama in
an improper way."
pavano badhyate yena manastenaiva badhyate /
manaca badhyate yena pavanastena badhyate //
(HATHAYOGAPRADPIK)
"The means by which air (vayu) is restrained also restrains the mind,
and the means by which the mind is restrained also restrains the air."
The reward of Prana-worship
yatha prana balihtastubhya sarvah praj ima /
eva tasmai bali haranyastva navat suravah /
(ATHARVA. 11.4.19)
prana yatha = O Prana, as
imah sarvah prajah = all these subjects
tubhya = unto you
balihtah = are tax (tribute)-payers
eva = similarly
suravah = the noble listener
yah tv navat = who listens to you
tasmai balim haran = to him you pay the tax (tribute)
'Prana' means life-prop. When the soul comes into the body, the pranas
also come and settle there. With the pra going in and out, one feels
the existence of soul in the body. If the soul departs from the body,
pranas also do not stay there. The soul is nonphysical; its hunger
cannot be satisfied by physical substances. Then the things that we
eat and drink, take the tax from earth in the form of foodgrains, fruit,
nuts, etc., drink water, milk, etc., keep ourselves cosy and comfortable
with fire and blanketsfor whom are we doing all this? The Vedas
have an answer
prana balihtastubhya sarvah praj imah.
'O Pr a na! Fire-air-waterall these subjects are paying you tax
(tribute)."
Its proof lies in the fact that by eating and drinking the body is
nourished and the sense organs become strong. The life-force
(prana-akti) is strengthened. There is no growth or decay of the soul
by eating or not eating. Had eating and drinking been the cause of
growth and decay of the soul, then all the gluttons would have been
spiritually advanced; but these gluttons go the demoniac way of life
of eating, drinking and being merry. Therefore, eating and drinking
is, in fact, for the sake of prana. When the vital air (prana-vayu) and
the gastric fire combine to sap the strength of tissues in our body, the
we feel hungry, and we have to satisfy our hunger by taking food,
etc. similarly, when they combine to dry up water in the body, then
we feel thirsty, and to quench our thirst we have to take water. Food
and water is the tax paid to prana.
But the function of prana is not merely to consume food and water,
to metabolise it, and to demand it again. On close scrutiny, we shall
find that when we eat or drink, the prana stops, our trachea is closed.
If the trachea remains open at that time, food and water goes into it,
causing great discomfort which continues until the food or water gone
into the trachea is not cleared out. This proves that on one hand prana
is the prop for life, while on the other it is very essential to restrain
pranas for the sake of life. If the activity of prana is not restrained,
prana cannot have its due.
While lifting some weight from the ground pr a nas have to be
compulsively restrained. If the pranas (breath) give way/exit at that
time, the weight falls down from our hands. This shows that there is
great force in prana-restraint.
Perhaps, that is why Manu says:
pr a n ay ama h para tapa h-There is no greater penance than
pranayama.
One who listens to these and this type of mysteries of pr a na is
'suravah'. The listening of only that person is fruitful who acquires
the knowledge of these powers of prana.
tasmai bali haran-Even pranas pay the tax to him.
Only they pay taxes (tributes) who are subordinate to somebody,
i.e., prana becomes their subordinate who after attaining knowledge
conduct themselves accordingly. Therefore, to gain control of prana
one should do pranayama. Even while gaining control of prana one
has to run the pranas like bellows.
Therefore, Manu Says:
pranayamairdahed doan
One should destroy physical and mental flaws by pranayama.
Knowledge through prana
viu cidarujatnubhirguha cidindra vahnibhih /
avinda usriya anu // (RG. 1.6.5)
Meaning-indra O embodied soul! arujatnubhih torturing, tiring
vahnibhih by pranas, the cause of holding life guha cit even though
hidden usriy a rays of knowledge vu cit quickly anu avindah
acquires appropriately, smoothly.
Interpretation:-The importance of prana has been described in a few
words. Here, instead of prana, it has been called 'vahni'. In classical
Sanskrit the word 'vahni' means 'fire'.
The fire of life burns in the body only till the pranas dwell in it.
The moment pranas depart the body also becomes cold and lifeless.
Therefore, prana is really fire. If fire gives us comfort, it gives us pain
too. The experience of the pain from fire is fully felt in the summer
season. Every thing gets parehed and dried up. Similarly, when the
prana-fire does not get the fuel, it starts burning up the flesh and blood
in the body, but the pain-giving aspect of pranas is fully realized
when one lies on the death-bed. The enjoyment stage is over. The fire
of death (yama) has arrived to snatch the life-bird from the cage of
body. The passage for prana is blocked. It is not getting any way out;
it is straining at the cage bars and writhing in pain. Looking at this
miserable plight of the dying person, the seeker of liberation (mumuku)
gains control over these pain-giving pranas. Seeing that the time of
death has arrived he pulls these pranas out easily and expels them.
He does not let the pranas be fire (a burning agent) but makes them
the fire (vahni=holder, carrier) of the Vedas. Now the pranas have
been made 'vahni', they have been held; their movement has been
stopped; therefore, they have also become holders. In this respect,
pr a na and dharma (the path of righteous conduct) behave in the
same way. Dharma kills if it is killed (=not properly observed), and
it protects if properly observed. Prana, if converted into fire, burns,
but in the form of vahni (holder, carrier) it enlivens. The choice is
yours whether you want to live or to burn.
Even after being converted into 'vahni', the prana continues to be
'arujatnu' (destroyer, demolisher). Now it does not break limbs, does
not torture the body, because with the help of pranic procedures the
body has been purged of all its dross. Now it rips apart the screen of
ignorance covering the soul. Therefore the Veda says: avinda usriya
anu-O Soul! It is you who receive the rays of knowledge smoothly.
The great yogi Patajali has confirmed this truth of the Veda
on the basis of his experience: tata h k iyate prak a avara nam
(YOGADARANA) with the perfecting of pranayama the screen
(haze) covering the light of intellect is destroyed.
The Veda says further
yada gacchatyasunitimetamatha devana vaanirbhavati.
(RG. 10.16.2)
"When the seeker acquires 'asunti' (the discipline of propelling
pranas), then he becomes the controller of sense organs."
If you want to control sense organs, control the prana. There is a lot
of profundity in this statement. The sense organs are dominated by
the mind. The mind is very unstable, very quickit is the quickest of
all. The sense organs follow it wherever it goes. The controlling of
sense organs by 'asunti' (pranic discipline) means also the controlling
of the mind, the supreme lord of sense organs. This state is called
'yoga'. As the Kahopaniad says:
yada pacavatithante janani manasa saha /
buddhica na viceati tamahuh parama gatim //
ta yogamiti manyante sthiramindriyadharanam //
(2.3.10-11)
"When all the five senses of perception are restrained along with the
mind, and the intellect also becomes unwavering, that state is called
'paramagati' (supreme state). That stabilized concentration of the
senses is called 'yoga'. Practise pranayama if you want to control the
senses, or if you want to put your senses to their proper use. Attain
perfection in pranayama if you want to rip off the screen of ignorance
from your intellect and want to achieve the pure, radiant and white
light of knowledge."
The great savant of pranayama, Swami Dayanand, says in the third
chapter of Satyarthaprakaa: "When a person practises pranayama,
then every moment progressively he destroys impurity and illumines
the light of knowledge. The knowledge of his soul goes on increaseing
till he attains liberation. As the dross in metals like gold, etc. is
destroyed on their being heated in fire and they get purified, similarly
with the practice of pranayama the flaws and impurities in the mind
and senses are destroyed and they become pure....By gaining control
over pranas one gains control over the mind and senses. There is an
increase in strength and prowess, and the intellect becomes so sharp
and subtle that it grasps quickly very difficult and abstruse topics.
This increases semen in a man's body and he gains firm strength,
valour and conquest over his senses. He masters all the scriptures in
a short time and they are always on his tongue. Women should also
practise yoga likewise."
The Vedas, Manu, Patajali, Dayanandall sing the glory of prana
unanimously.
The protector of pras remains protected altogether
na sa jiyate maruto na hanyate na sredhati na vyathate na
riyati /
nasya raya upa dasyanti notaya i va ya rajana va
suudatha // (RG. 5.54.7)
Meaning : marutah O Pranas! ya whom i to the savant va or
rajanam one engaged in the duty of protecting others va or some
other person suudatha provide comfort, happiness, sah he na not
jiyate put to any harm or loss, na not sredhati lose his longevity
na+vyathate does not tremble with fear na+riyati does not become
angry, na nor (does) asya his rayah wealth upadasyanti decay and
na nor do his utayah affections, affinities, good relations perish.
Interpretation: A man is haunted by many fears, sometimes of the loss
in his longevity, sometimes of death, sometimes of being humiliated
or reprimanded by somebody, sometimes one develops tremors or
shivering in body due to some disease, sometimes he is tormented
by the fear of losing his wealth, and sometimes the fear of losing his
good and cordial relations worries him a lot. The Vedas say that if
you want to get rid of all these tensions, seek the refuge of prana. If
you are able to engage/deploy pranas for your security, you will not
be agitated by any fear.
All agree that you live a longer life with the practice of pr a na.
Therefore, whoever disciplines his pr a nas, will live longer, not shorter.
One does not suffer the affliction of death if one disciplines the prana.
Death is a certainty. Whoever is born will definitely diejatasya hi
dhruvo mtyuh. The death of one who is born is inevitable, but one
who practises prana is saved of the torturing pain felt by a dying
person (mumuru) on his death-bed. Being face to face with death he
immediately expels his prana without much effort immediately. With
the disciplining of prana he achieves self-realization, and he feels that
the soul as that of his dwells in everybody, which makes him eschew
violence and anger. One gets angry on account of somebody's faults
and mistakes. The disciplining of pranas has made him realize his
own faults and shortcomings; now he gets busy with correcting his
own faults. He has no time to find faults in others. His eyes are still
looking for faults, but for his own faults, and not of others. One is
haunted by fear or trembling at the prospect of losing some thing or
substance. When that possibility exists no more, where is the cause
for any fear or worry?
The wealth of such an ascetic (abstemious person) never decays
because he disciplines pranas and observes abstinence in his life
strictly; he has guarded himself against all evil addictions. By virture of
self-realization, he behaves himself wisely and sagaciously with love
and affection toward everybody. Therefore, he is loved by one and all.
pra nu sa martah avasa jana ati tasthau va uti maruto
yamavata. (RG. 1.64.13)
"O Pranas! That man is really superior in strength to the common
people whom you give your loving protection."
There is great strength/power in prana. While lifting any weight
from the ground if the breath gives way in between, the weight falls
down from the hand, because prana, the prop of strength, went out.
Therefore, those who desire to build up strength in their body must
practise pranayama.
Rarely anybody pays heed to pranas-
yaddha yanti marutah sa ha bruvate 'dhvanna /
oti kacideam // (RG. 1.37.13)
Meaning : yat + ha whenever marutah pranas yanti move ha really
adhvan on the way a all around sa + bruvate tell clearly. kacit
rarely anybody ea (words) of these pranas noti listens, pays
heed to.
Interpretation : This universe is a storehouse of strange things. The
microcosm, that our body seems, is also a sort of museum. The eyes,
nose, ears, etc. in the body are attracted to certain things. The eyes
are thirsting for beauty, the ears are hungry for sound, the tongue
wants palatable things, the nose loves fragrant flowers, the skin is
itching for contact. The beauty, etc. allure the eyes and deviate them
from the right path; but pranas are not enamoured of any thing. Even
unparalleled beauty, most melodious words, ambrosial food and
drinks, feather-soft touch and heavenly perfume cannot create any
hindrance in its work. Yajurveda puts it very beautifully: tatra jagto
asvapnajau satrasadau ca devau. In that body the gods running the
yaja of life are never overcome by sleep and keep an incessant vigil.
The eye blinks, and shuts. The tongue also gets fed up. Similarly
fatigue overtakes all the sense organs, but the pranas are ever awake.
They are very dutiful sentinels. They are so very beneficence-minded
that-yaddha yanti marutah sa ha bruvate 'dhvanna-when they
move/circulate they go on announcing their full route.
Observe an infant while he is sleeping; whither to whither are his
breaths (pranas) going. They are clearly going up to the navel and
come back upward from there. Put your hand on the fontanelle of the
infant; on that very tender spot there, put your hand very carefully and
delicately. You will feel the strong stroke of prana there. In this way
pranas are telling you their route: "Our route runs from the bottom
upward." Arrange so that the pranas reach upward. Pranas are always
on the move. Therefore, they are always transmitting their message;
butnoti kascidemrarely anybody listens to them. Whoever
listens to them, he becomes capable of controlling his sensesni vo
yayama manuo dadha ugraya manyave/ jihita parvato girih (RG
1.37.7). If a human being prevents you from your extreme (volatile)
thinking even for three hours, even the mountain (made of many
strata of rocks) feels the tremor. Listen to the pranas for a couple
of hours, control them, hold them, your internal mountain-ranges
(spine) will also feel the tremor. Suumna (spinal cord) will wake up.
To put in a few words, even the duration of time was laid down for
awakening suumna. Sitting unmoved for three hours (one prahara)
with restratined breath (pr a na) awakens suum n a. Experienced seekers
confirm it on the basis of their own experience.
Two airs (vayus) (prana-apana)
dvavimau vatau vata a sindhora paravatah /
daka te anya a vatu par 'nyo vatu yadrapah //
(RG. 10.137.2)
In our body (dvau imau vatau) two types of air, prana and apana
(vatah) are moving. One out of these two (a+paravatah) is up to the
outer atmosphere. O Pranayama - practising man! one out of them, i.e.
prana-vayu, (te) in you (dakam) health, vigour, courage and vitality
(avatu) may bring, instil and (anyah) the other one i.e. apana-vayu
(yadrapah) whatever debility and diseases are in you, them (para vatu)
may throw out of the body.
Conquering sins with the help of prana
vtrasya tva vasathadiamana vive deva ajahurye sakhayah /
marudbhirindra sakhya te astvathema vivah ptana jayasi //
(RG. 8.96.7)
vive devah = all divine attributes
ye sakhayah= which were friends earlier
vtrasya vasathat= by the breath of sin
iamanh= being frightened
tvam ajahuh= deserted you
indra= (therefore) O Indra, opulence-desiring person
marudbhih= with Maruts (Pranas)
te sakhya astu= may be your friendship
atha= so that
imah vivah= all these
ptanh= tensions and worries
jayasi= you may conquer.
The Soul has many divine attributes, like compassion, pardon,
fortitude, purity, restraint, non-violence, truthfulness, control, etc.
These attributes go on growing constantly till the sin makes its
entry into the Soul. The quartet of dharma (righteous conduct), artha
(wealth), kama (sex, desire) and moka (liberation) also dwells in the
Soul amicably. All fourgunanuragadiva sakhyamiyivanare as if
in mutual friendship due to their affinity with attributes. There is a
constant war between the gods and Vtra. 'Vtra' means overcasting
sin. The sin is hostile to good attributes.
The good attributes try to put the sin to rout. Thus a duel fight with
the Soul starts. When the Soul becomes more inclined toward Vtra,
then frightened by the camping in Vtra-
vive dev ajahurye sakhayah
"All divine attributes which were earlier friends of the Soul desert
company."
With the growth of sin all gods (divine attributes) disappear. What
will remain of the Soul after the disappearance of divine attributes?
If the Soul and divine attributes are to be protected, put the sins to
rout. For vanquishing the sins, 'marudbhirindra sakhya te astu'-
'O Indra! you should develop friendship with pranas' means that the
pranas move in consonance with the Soul. At present, the layman
has no knowledge of the movement of his inhalation and exhalation.
The breath goes in and out in accordance with divine dispensation.
They are no doubt incarcerated in the body due to the Soul dwelling
in the body, but they do not move in consonance with the Soul. If the
pranas move in consonance with the Soul, there shall never be any
disease in the body. If the pranas be under the control of the Soul, the
mind and sense organs will also be under the control of the Soul. If
the mind is controlled, sense organs will automatically be controlled,
because they are under the subjugation of the mind. It is proved by
experience that by gaining control over prana (vital air) the mind is
also controlled. Therefore, the Vedas say: athema vivah ptana
jayasi 'you will be able to conquer all these tensions and worries.'
All the tensions and agitations which are born of sin can be destroyed
by developing friendship and consonance with prana. The underlying
reason is : pranaya namo yasya sarvamida vae : 'obeisance to
Prana who controls this all.' What doubt can there be in the prana
being the lord of all? Therefore, we should develop friendship with
this sovereign lord, i.e., Prana.
The friendship with Prana develops with the practice of pranayama.
Harm is caused by not doing pranayama, by not restraining pranas.
As the Atharvaveda says:
sa ya eva vidua upadraa bhavati prana runaddhi // 54 //
na ca pr a na sarvajy ani j iyate puraina jarasa h pr a no
jahati // 56 //
"One who is the disciple of the savant attaining brahmajna
(knowledge of the Supreme), performs the control / restraint of prana
(pranayama). If he does not perform prana-restraint (pranayam), he
incurs loss of his whole life. If not the loss of his life, prana deserts
him before old age."
This statement proves that a man suffers loss by not doing pranayama.
It is not possible to conserve semen in the body without pranayama.
Semen is the essence of life; it is the prop of life. The basis of this
life-support in pranayama is extremely essential for a long life. The
description of prana given in the Vedas proves that the meaning of
pranayama is to control prana (life-force). While the controlling of
this life-force contributes to your longevity, there is no torment at the
time of death. Finding oneself face to face with death the Soul expels
the pranas without any effort. Such a great soul is called 'mtyujaya'
(conqueror of death).
We have told it a number of times that sin is destroyed with the
practice of pranayama. The Soul has to face many types of agitations
and tensions. The activity of life depends on prana, this has also been
said in the preceding mantra. If the pranic activity is not going in the
proper way, a person falls prey to a host of diseases, like cough, cold,
asthma, tuberculosis, etc. Therefore, it is most essential to control the
pranas for protecting the body against diseases. There is an intimate
relationship between the prana and the mind. The restraining of pra
is indispensable for removing the unstability of the mind. The relation
between the Soul and the prana is obvious. Pranas cannot stay in the
body without the soul, and there is no incontrovertible proof of the
existence of soul in the body in the absence of movement of pranas
therein. For making the extrovert Soul introvert, along with the mind
and sense organs, for realizing one's self, the restraining/controlling
of prana is the best means. From this point of view it is proved that
it is most beneficial to gain control over the prana to dispel physical
and mental blemishes. Therefore, the Vedas say:
It is very logical-'marudbhirindra sakhya te astvathema vivah
ptana jayasi.'
Bhadvinu :
pranayaman dvijah kuryat sarvapapanupattaye /
dahyante sarvapapani pranayamairdvijasya tu //
"A seeker should do pranayama to dispel all sins. By doing pranayama
all sins are burnt, are destroyed."
Vinudharmottarapuranagnipurana :
sarvadoaharah proktah pranayamo dvijanmanam /
tatastvabhyadhika nasti papanaanakaranam //
"For the twice-born pranayama has been called the destroyer of all
flaws and blemishes. There is no greater agent than this to destroy sins."
Atri:
karmana manas vaca hyahna papa ktaca yat /
asinah pacima sandhya pranayamairvyapohati //
"Whatever sins of mind, speech and action are committed by a
person during the day are dispelled by him by doing pranayama in
the evening twilight."
Agnipurana :
pranayamatraya ktva pranayamaistribhirnii /
ahoratraktt papat mucyate natra saayah //
"By doing three pr a n ay amas each in the morning and evening, a man is
emancipated of the sins committed by him during day and night."
Vasiha :
pranayaman dharayet trin yathvidhi suyantritah /
ahoratrakta papa tatkanadeva nayati //
(pranayamairdahed doan pranayamah para tapah)
"One should do three pranayamas everyday methodically and with
proper restraint. With this a person is liberated of the sins committed
by him during day and night."
Bhaspati:
pranayamairdahed doan manovagdehasabhavan.
"By pranayama one should destroy the sins of mind, speech and
body."
Baudhayana :
etadadya tapah proktametaddharmasya lakanam /
sarvadoopaghatarthametadeva viiyate //
"This (pranayama) has been called the main penance. It is a sign of
dharma (righteous conduct). It has been considered to be a special
means for destroying all the sins and blemishes."
Atri and Vasitha:
avarttayet sada yuktah pranayaman punah punah /
akeagrannakhagracca tapastapyata uttamam //
"A mam should always concentrate his mind and repeat pranayamas
again and again. One who does this performs the supreme penance
from top to toe."
Vinudharmottara-Agnipurana:
akeagrannakhagracca tapastapyet sudarunam /
atmana odhayatyeva pranayamah punah punah //
"One who does pranayama does a hard penance from top to toe. The
pranayama done repeatedly purifies a man."
Bhadyama:
yatha hi ailadhatuna dhamyata dhamyate rajah /
indriyana tatha doan pranayamaica nirdahet //
"As the dross of metals taken from a mountain is removed by blasts
of air in fire, similarly a person should burn away the faults and
blemishes of sense organs by doing pranayama."
Bhaspati: Vacaspatyam-p.4516
dhamyamana yatha hyetaddhatuna dhamyate malam /
tathendriyakto doah pranayamena dahyate //
"As the dross of metals is destroyed by blasts of air in fire, similarly
the faults of sense organs are burnt away by pranayama."
Yogiyajavalkya:
yatha parvatadhatuna doan dahati pavakah /
evamantargata caina pranayamena dahyate //
"As the fire burns away the dross of metals of the mountain, similarly
internal dross and sins are burnt away by pranayama."
Atri and Vasiha :
nirodhajjayate vayurvayoragnih prajayate /
agnerpo vyajayanta tairantah udhyati tribhih //
"By holding up the breaths (pranas) with pranayama, air accumulates
in the body. This generates fire and heat in the body and after this
there is water or perspiration. Thus by doing three pranayamas there
is internal cleansing by air, fire and water. The body and the mind
become clean."
Vinudharmottara-Agnipurana :
nirodhajjayate vayustasmadagnistato jalam /
tribhih arira sakala pranayamairviudhyati //
Manu:
pranayama brahmanasya trayo 'pi vidhivatktah /
vyahtipranavairyukta vijeya parama tapah //
(MANUSMRTI 6.70)
"If a person does even three pr a n ay amas in the proper method chanting
in his mind 'o bhurbhuvah svah." i.e. okara with the three mystical
incantations, it is the supreme penance for him. Three is the minimum
number prescribed. A person is benefitted more if he does it more
according to his practice and capacity."
Yogacudamani Upanisad :
pranayamo bhavedeva patakendhanapavakah /
bhavodadhimahasetuh procyate yogibhih sada //
Pranayama is the fire which burns down the faggots of sin; it is the
great bridge to go across the ocean of mundane existence,this is
what the yogis say.
yukta yukta tyajedvayum yukta yukta prapurayet /
yukta yukta prabadhniyadeva siddhimavapnuyat //
"A pranayama- practitioner should exhale and inhale in the proper
manner and also hold it inside according to his capacity in the proper
manner. Thus, by doing the pranayama cautiously and methodically,
one achieves success."
Manu:
pranayamairdahed doan dharanabhica kilviam /
pratyaharena sasargan dhyanenanivaran gunan //
(MANUSMRTI 6.72)
"By pranayamas a man should burn down evils, like raga (attachment)
etc. By dharana (concentration) he should destroy sins, by pratyahara
(withdrawal) he should ward off the attraction of sense organs for
various enjoyments, and by dhyana (meditation)"....
ahna ratrya ca yan jantun hinastvajanato yatih /
tea snatva viuddhyartha pranayaman adaearet //
(MANUSMRTI 6.69)
"While walking around during day and night one kills insects, worms,
etc. For the purification of this sin an ascetic should do six pranayamas
after taking bath."
ekakara para brahma pranayamah para tapah /
savitryastu para nasti maunat satya viiyate /
(MANUSMRTI 2.83)
"The single syllable 'o' denotes the Supreme Brahman, or it is the
real name of ivara. Pranayama is the greatest penance. There is no
mantra greater than Savitr (Gayatr) Mantra. It is better to speak the
truth than remain silent."
Arunasmti-p.2130
athava mucyate papat pranayamaparayanah /
pranayamairdahet sarva arire yacca patakam // 21 //
"One who does pr a n ay ama is liberated from sins. Therefore, all the dross,
faults and blemishes in the body should be burnt down by pranayama."
yatha vegagato vahnih ukardra dahatndhanam /
pranayamaistatha papam ukardra natra saayah // 30 //
"The strong fire burns down all the fuel, dry or wet. Similarly,
pranayama burns down big and small flaws and blemishes there is
no doubt about it."
Bhadyogiyajavalkyasmti:
Gayatri Pranayama
savyahti sapranava gayatri irasa saha
trih pahedayatapranah pranayamah sa ucyate
"Chant the G ayatr Mantra (along with O BH URBHUVA H
SVAH) three times in your mind while holding up your breath, this
(according to scriptures) is called pranayama, i.e., one pranayama is
completed when you chant Gayatri Mantra thrice to yourself while
holding the breath in or out.
Bhadyogiyajavalkyasmti: 27-34 (P.2304)
pranayamaata karya sarvapapapranaanam /
upap atakaj atin aman adiasya caiva hi // B RHA. 8.36 (p.2304)
"One hundred pranayamas should be done as an atonement for all the
sins. By doing this no thought of committing any sin comes to the
mind in future. The scriptures speak about upapatakas (minor sins);
for their atonement also a person should do 100 pranayamas. This
purifies the mind which turns away from committing any sin in future.
A person should do 100 pranayamas as an atonement for those sins
for which no atonement has been prescribed by the scriptures, so that
one is not inclined again to commit those sins."
(Courtesy-SVDHYYA SANDOHA)

Pryma should be done at a pure, calm and quiet and clean
place. If possible, it should be practised near some body of
water.
In cities where there is a lot of pollution, the place before
practising pryma should be scented with ghee and guggulu
(incense), or a lamp of ghee should be lit up
For Pryma one should sit in siddhsana, sukhsana or
padmsana with the spine held erect. The sana used for sitting
should be a bad conductor of electricity, e.g. a blanket or
kua- mat. Those who are unable to sit on ground can practise
pryma while sitting in chair
One should always breathe through nose. This filters the air
during inhalation. Even during the day one should breathe
through nose. This also regulates the temperature of the body
through i- pigal ns and foreign matter stays out in the
nostrils.
While doing pryma the mind should be calm and cheerful.
Otherwise, through pryma also the mind automatically
becomes calm, cheerful and concentrated.
If one feels tired while doing pryma, one should do some
light exercise (sukma vyyma) or take rest in between.
Do observe restraint and good conduct for the constant practice
of pryma. The food should be pure, simple and properly
lubricating. It is beneficial to consume milk, ghee, almonds and
fruit in right quantity.
Do not hold the breath forcibly in pryma. For doing
pryma, the act of breathing in is puraka, holding it inside
is kumbhaka, breathing out is recaka, and to hold the breath
outside is bhyakumbhaka.
Pryma does not merely mean puraka, kumbhaka or
recaka; it also means practising to make the mind stable
and concentrated while controlling and balancing the rate of
breathing.
SOME RULES FOR PRNYMA
It is spiritually beneficial that before pryma one should
do long chanting of OM at least three times, or one should
methodieally chant or recite Gyatr, Mahmtyunjaya or some
other Vedic mantra.
While doing pryma, one should be in his normal, natural
state without putting any sort of stress on the organs of his
body like face, mouth, eyes, nose, etc. During the practice of
pryma, sit with your neck, spine, chest and waist erect;
only then the practice will be methodical and beneficial.
Pryma should be done slowly with patience and caution,
without any hurry.
yath siho gajo vyghro bhaved vaya anai anai /
tathaiva vayate vyuranyath hanti sdhakam //
"The ferocious wild animals like lions, elephants and tigers are
tamed gradually with great caution. If this is done in a hurry,
these animals can attack us and do us harm. Similarly, pra
(breath) should be brought under control by increasing the
practice of pryma gradually, otherwise harm can be caused
to a learner".
To reap full benefit from the practice of all types of prymas
one should memorize this loka from Gita and follow it by
repeating it to oneself:
yukthravihrasya yuktaceasya karmasu /
yuktasvapnvabodhasya yogo bhavati dukhah //
"If a person eats properly and conducts his life properly, has a
set routine for his worldly activities, has a fixed time to go to
bed and to get up, only such a person can practise yoga; and by
practising yoga he destroys his miseries, not other persons".
Pryma should be done with clean bowels after morning
toilet. If somebody has constipation he should take the juice of
malaka (gooseberry) and ghtakumri (aloe vera) after dinner.
This will prevent constipation.
One feels more delighted, cheerful and purified if pryma is done
after taking bath. If one likes to take bath after pryma, it can be
taken after 10-15 minutes. One can take juice, sprouted grains or
some other food, 10-15 minutes after pryma in the morning.
One should not take tea, coffee or other stimulants and
intoxicants immediately after pryma.
It is a healthy habit to take milk, curd, buttermilk, fruit juice,
green vegetable juice, and fruits like papaya, apple, guava,
cherry, etc.
After pryma one should take sprouted grains, porridge or
some local/indigenous easily digestible food. In the first instance,
one should avoid eating paranthas, halwa and other breakfast,
and if one has a craving for paranthas, a healthy person may
take such heavy breakfast only once, or at the most twice, in a
week. A sick person should abstain from taking heavy (fatty,
fried) food.
It is not proper to take the same type of breakfast everyday.
For complete nourishment of the body one should programme
ones breakfast during the week in such a way that one changes
from sprouted grains to porridge, to milk, to fruit only, to juice
or curd only, to buttermilk etc. on different days. This will give
complete nourishment to the body and the breakfast will not be
a boredom. Change is the law of life, and our preference too.
The food of a yoga practitioner should be pure and simple
(sttvika). Take green vegetables in a large quantity, take less
quantity of cereals, and take the pulses with husk. Eat what is
seasonal (tabhuk), what is in a limited quantity (mitabhuk) and
what suits your health (hitabhuk). Vegetarian food is the best,
wholesome and scientific.
On getting up in the morning, drinking water and washing the
eyes with cold water is very beneficial for stomach and eyes.
One must drink water once between breakfast and lunch, and in
small quantities several times between lunch and dinner. This
protects us against diseases of digestive system, urinary system,
obesity, cholesterol, etc.
Pregnant women should not do kaplabhti, bhya pryma
and agnisra kriy but they should do rest of the prymas and
light (sukma) exercises like butterfly sana, etc. gently. During
the menstrual period women should not do bhya pryma
and difficult sanas. They must do regularly light exercises and
all other prymas, except bahya pryma, even during
the menstrual period. Pregnant women should not do difficult
sanas like sarvgsana, halsana, etc.
Persons suffering from hypertension and heart disease must
do all the prymas gently. Pryma is the only remedy
for them. The only precaution to be observed is that they
should practise bhastrik, kaplabhti and anuloma-viloma etc.
gently, without applying too much of force. Some ignoramuses
misinform people by saying that patients of high B.P and heart
disease should not do pryma. This is total ignorance.
Kaplabhti prayma should be done 4-6 months after
any surgery. In the case of bye-pass and angioplasty in heart
disease, one must practise anuloma-viloma, bhrmar, udgtha
prayma, light (sukma) exercises and avsana, after one
week only. This will bring them immediate relief and benefit.

The energy which goes outward from our body while practising
yogasana and pryma is stopped by us and turned inward by
bandhas (locks). Bandha only means to tie, to stop. These bandhas
(locks) are great aids to pryma. Without bandhas, prymas
are incomplete. These bandhas are described below in proper order.
Jlandhara -bandha
Sit erect in padmsana or siddhsana and fill the breath inside. Both
the hands should rest on the knees. Bending the chin downwards
and resting it on the throat pit is called Jlandhara- bandha. The gaze
should be fixed between the eyebrows. The chest is to be stretched
forward. This bandh keeps the ndi- network in the throat tied up
(strong and tight)
Benefits
The throat becomes sweet, melodious and attractive.
With the closure of i, pigal nds due to contraction of
throat the pra enters into suum (spinal cord).
It is beneficial in all the diseases of throat. It is worth practising
in diseases of thyroid, tonsils, etc.
It awakens the viuddhi cakra (carotid plexus).
Uyna- bandha
The procedure which raises, elevates the pra and makes it enter into
suum (spinal cord) is called uyna - bandha. While standing
rest the hands on both the knees in the normal natural way. Breathe
out and let the stomach relax. Raise the chest a little upward while
applying 'jlandhara- bandha'. Suck the stomach inward toward the
spine, as much as you can. Breathe again and repeat the procedure.
To begin with, three times is sufficient. Gradually practise more
times. Similarly, practise this bandha in padmsana or siddhsana
also. (Vide Illustration No. 1 at the outset of this book)
Benefits
Cures all stomach ailments.
THE THREE USEFUL BANDHAS (LOCKS)
IN PRNYMA
Awakens pras and cleanses maipura- cakra (solar plexus)
Mulabandha
Sitting in siddhsana or padmsana, apply bhya or bhyantara
kumbhaka and stretch upward the anus and urinary organ. In this
bandha the region below the navel is stretched upward. This bandha
is easy to apply with the help of bhya kumbhaka. Those who are
well-versed in yogic practices apply this bandha as a normal posture
for several hours. Long practice should be done under somebody's
guidance.
Benefits
Apna vyu moves upward and unites with pra. Thus, this
bandha awakens the muldhra cakra (pelvic plexus) and is
very helpful in the awakening of kunalin (serpent power).
This bandha is excellent in curing constipation and piles and for
toning up the digestive system.
It causes the upward movement (urdhvaretas) of semen and is
therefore very important for celibacy.
Mahbandha
Applying all the three bandhas simultaneously while sitting in any
meditative pose like padmsana, etc., is called 'mahbandha'. All
the aforesaid benefits can be obtained through it. All these three
bandhas are applied in kumbhaka.
Benefits
Pra moves upward.
The semen gets purified and strength increases.
Mahbandha causes the union of i, pigal and suum.

Although various procedures of pryma are described in
scriptures and each pryma has its special significance, yet all the
prymas cannot be practised daily. Therefore, with the grace of my
preceptors and on the basis of my own experience, I have condensed
within eight procedures the whole process of prayama in a distinct
scientific method and spiritual way. The benefits which accrue from
the complete practice of this pryma are briefly listed below:
The three doasvta, pitta and kaphabecome balanced.
The digestive system becomes completely balanced and all
stomach ailments are cured.
All the diseases of heart, lungs and brain are cured.
From the common disorders like obesity, diabetes, cholesterol,
constipation, flatulence, acidity, respiratory troubles, allergy,
migraine, blood pressure, kidney ailments, all sexual diseases
of male and female, etc to the incurable diseases like cancer are
cured.
High immunity is developed.
One can protect oneself from hereditary diabetes, heart disease,
etc.
It gives protection against falling and greying of hair, wrinkles
on face, poor eyesight, weak memory, etc,. i.e., old age will be
delayed and one will live longer.
There will be radiance, glow, lustre and serenity on your face.
Spiritual power (kunalin jgaraa) will be attained through
purification, penetration and awakening of cakras (energy centres).
With the mind getting very stabilized, serene, cheerful and
enthusiastic, one will get rid of diseases like depression, etc.
One will start going into dhyna (meditation) automatically and
one will develop the capacity of practising meditation for hours
together.
All the diseases of the gross and the subtle body and the flaws
like lust, anger, greed, delusion, egoism, etc. are eradicated.
THE COMPLETE (Eight) PRNYMAS
Negative thinking is eliminated, and one who practises pryma
is always full of positive thinking, energy and self confidence.
First procedure : Bhastrik Pryma
Sitting in a convenient meditative pose and filling the breath inside
up to diaphragm through both the nostrils and then breathing it out
gently is called bhastrika pryma.
The noble resolution (iva sakalpa) during bhastrik
While filling the breath inside during bhastrik pryma one
should think (resolve) in his mind whatever is noble and pure in the
Universe, such as divine power, energy, sanctity, serenity and bliss,
is instilling into my body along with pra. I am getting suffused
with divine powers. The pryma done with this divine resolution
is essentially beneficial.
The duration of bhastrik
There should be inhalation of 2 seconds and exhalation of 2
seconds in a rhythmic flow. Thus by doing it non-stop, one can do
bhastrik pryma 12 times in one minute. One should do it for
5 minutes in one sitting. In the beginning one may have to take rest
in between. It takes about a week to develop the practice of this
pryma for 5 minutes non-stop.
Healthy persons and slightly sick persons should practise bhastrik
for 5 minutes daily. Those who are suffering from cancer, lung
fibrosis, muscular dystrophy, MS, SLE and other incurable diseases
should do this pryma for 10 minutes. Thus bhastrik is done
12 times in one minute and 60 times in 5 minutes. If done in two
sittings in incurable diseases like cancer this pryma is best done
120 times. Normally pryma is best done empty stomach. If
for some reason one is not able to do pryma in the morning it
can also be done 5 hours after mid-day meals. If persons suffering
from incurable diseases practise pryma both in the morning and
evening, they will soon benefit more.
Special precautions
Those who are suffering from high B.P. and heart disease,
should not practise bhastrik at vigorous speed.
We should not inflate our stomach while filling the breath inside
during this pryma. If you fill in the breath up to diaphragm
it will inflate the chest up to ribs, not the stomach. The name of
diaphragmatic deep breathing only is bhastrik.
Practise it at a slow pace in summer season.
Those whose both nostrils are not properly open due to excess of
cough or sinus problems, etc, should first close the right nostril
and do recaka and puraka with left nostril. Then they should
close the left nostril and do recaka and puraka with the right
nostril at slow, medium or vigorous speed as per their capacity.
Then in the end, they should do bhastrik pryma using
both ia end pigal energy channels. One must practise this
pryma for 5 minutes daily. Keep your eyes closed while
doing this pryma and meditate on 'OM' in your mind with
each inhalation and exhalation.
Benefits
All kapha diseases like colds, catarrh, allergy, tuberculosis,
asthma, chronic catarrh, sinusitis, etc, are cured. Lungs become
strong and by getting purified air heart and mind also become
healthy.
All the throat diseases like thyroid and tonsilitis are cured.
The three doas become balanced. Blood is purified and toxins
and foreign matter are expelled from the body.
Pra and mind get stabilized. This is helpful in pra- elevation
and awakening of serpent power (kualin jgaraa)
Second Procedure : Kaplabhti Pryma
Kapla means 'brain, forehead', and bhati means 'glow, radiance,
lustre, luminosity, etc.' The prayma which gives glow, radiance,
lustre to the brain or forehead is called kaplabhti. The procedure
of this pryma is a bit different from bhastrik. In recaka and
puraka in the bhastrik prayma, equal pressure is exerted on
inhalation and exhalation, while in kapalabhati the whole attention
is on recaka, i.e. exhaling vigorously. No effort is made to breathe
in, the air that is breathed in naturally is allowed to be inhaled; the
whole emphasis is on throwing the air outside. While doing this there
is naturally contraction and expansion of abdomen and special force
is exerted on muldhra (pelvic plexus), svdhihna (hypogastric
plexus) and maipura cakra (solar plexus).
The noble resolution (iva sakalpa) during kapalabhati
While doing kaplabhti pryma one should resolve in mind that
with the air exhaled by him all the diseases and disorders of the body
are being thrown out, being eradicated. The recaka (exhalation)
procedure should be performed with the feeling that he is expelling
all the physical diseases and disorders as well as the mental flaws
and distortions like lust, anger, greed, delusion, envy, attachment,
aversion, etc. With this resolution of eradication of diseases and
disorders while exhaling, one gets a lot of benefit.
Duration of Kaplabhti pryma
The breath should be exhaled in a rhythmic flow once in a second
and should be held up effortlessly. If done non-stop kaplabhti
pryma is done 60 times in one minute or 300 times in 5
minutes. Very sick and weak persons get tired in 2-3 minutes in the
beginning, but in 10-15 days every person becomes capable of doing
kaplabhti non- stop for 5 minutes. Kaplabhti must be done for
5 minutes in one sitting. One cannot get full benefit if it is done
for a lesser time. With the increase in capacity after a long practice
as well as with the maturity of experience one can do kaplabhti
pryma up to 15 minutes. A healthy and even slightly sick person
should do kaplabhti for 15 minutes. In three rounds in 15 minutes
kaplabhti is done 900 times.
Persons suffering from incurable diseases like cancer, AIDS, hepatitis,
leucoderma, vitiligo, psoriasis, excessive obesity, infertility, cysts/
nodules in uterus, ovary, breast or any where in the body, MS and
SLE should do kaplabhti for half an hour. It would be better if
such incurable patients do kaplabhti for half an hour both in the
morning and evening. For healthy and slightly sick persons once a
day is sufficient.
Benefits
It increases glow, radiance, lustre and beauty of the face and
brain.
All kapha disorders like asthma, respiratory diseases, allergy,
sinusitis etc are cured.
All the diseases of heart, lungs and brain are cured.
Obesity, diabetes, flatulence, constipation, acidity and kidney
and prostate diseases are definitely cured.
With the regular practice of this pryma for about 5 minutes
daily, an obstinate disease like constipation is cured. Diabetes
can be regulated without any medicine and the weight due
to abdominal fat can be reduced by 4-6 kgs in one month.
Blockages in the arteries of heart are removed.
The mind remains stabilized, serene and cheerful. Negative
thinking disappears and one gets rid of depression.
The cakras are cleansed and a divine energy starts circulating
in all the cakras, right from muldhra cakra (pelvic plexus) to
sahasrra cakra (cerebral gland).
This pryma especially improve the health of stomach,
pancreas, liver, spleen, intestines, prostate and kidneys. Even
if one does not get much benefit by doing many sanas for
stomach disorders, he can be benefited more than all the sanas
by doing only this pryma. This is the best pryma for
giving strength to weak intestines.
Third procedure : Bahya Pryma (with three bandhas) :
Method:
Sit properly in siddhsana or padmsana and throw the breath
out, as much as you can, in one go.
After throwing the breath out, apply mulabandha, uddyna
bandha and jlandhara bandha, and hold the breath out as much
as you can.
When you feel like breathing in, take the breath while relaxing
the bandhas slowly.
After taking in the breath, throw it out again as before, without
holding it up.
The noble resolution (iva sakalpa) during bhya pryma
Like kaplabhti, in this pryma also all the disorders and doas
are being expelled while breathing out, this is what we should say
to ourselves. We should know it for certain that the stronger is our
power of thinking, the sooner will disappear all our afflictions. If our
mind is inspired by a noble resolution, all our mental and physical
diseases will be eradicated and we will be benefited all over.
Duration of bhya pryma
Filling in the breath effortlessly in 3-5 seconds, throwing it out
effortlessly in 3-5 seconds, holding it out for 10-15 seconds, and
again filling it in 3-5 seconds and doing bhya pryma by
exhaling it, in this way bhya pryma is completed in about 20-
25 seconds. It is better if two bhya prymas are done non-stop
one after the other. If in the beginning one has to take 1-2 normal
breaths between two prnymas, one may take them. Normally one
can easily do bhya pryma 5 times in 2 minutes, and that is
generally sufficient. Persons suffering from rectal prolapse, piles,
fissure, fistula, vaginal prolapse, excessive urination, scanty urination
and venereal diseases can practise it up to 11 times. Seekers desirous
of awakening kualin and of being urdhvaret (with upward
movement of semen) may practise it maximum 21 times.
Benefits
It is a harmless pryma. It dispels the unstability of mind. It
improves the digestive power and is beneficial in stomach ailments.
It makes the intellect sharp and subtle. It cleanses the body. By
promoting the upward movement of semen, it removes the sexual
disorders like nocturnal emissions, quick ejaculation, etc. In bhya
pryma all the organs in the abdomen are strained a lot and slight
pain is felt in the weak or diseased part of the abdomen in the beginning.
Therefore, for giving some relaxation and therapy to the abdomen
this pryma should be done by applying the three bandhas.
Fourth procedure: Ujjy Pryma
In this pryma we contract the throat while doing the puraka
(inhaling) and when we breathe in by contracting the throat, we
make a sound like snoring. We sit in a meditative pose and breathe
in through both the nostrils. With some contraction of the throat we
feet the friction of air in the throat. There should not be any friction
of air in the nose. A sound is produced with the friction in the throat.
In the beginning we should practise only puraka- recaka (inhaling-
exhaling) without applying kumbhaka (holding in). After the puraka
we should practise the kumbhaka gradually as long as the puraka,
and after practising for some days we should double the duration of
kumbhaka. If the kumbhaka is to be done for more than 10 seconds,
we should apply jlandhara- bandha and mulabandha as well. In this
pryma we should always do the recaka (exhaling) with the left
nostril and keep the right nostril closed.
Benefits
This pryma is beneficial for those who suffer from colds, cough
and catarrh throughout the year, for those who suffer from thyroid
problems, snoring, sleep apnoea, heart disease, asthma, lungs
diseases, for those who suffer from throat problems like tonsilitis,
thyroid glands, etc, and for those who suffer from insomnia, mental
stress, hypertension, dyspepsia, rheumatism, dropsy, tuberculosis,
fever, spleen disorders, etc. It should be practised regularly to keep
the throat fit, healthy and melodious. It is an excellent pryma
for awakening kualin, ajap- japa, meditation, etc. It also rectifies
the lispy (defective) speech of children.
Fifth procedure: Anuloma- Viloma Pryma Method of
closing the alternate nostrils
Raise your right hand and with its thumb close the right nostril
(pigal n) and while closing the left nostril use the ring finger
and middle finger of the right hand. The palm of the hand should not
be in front of the nose; it should instead be held away to the right
side. (Vide Illustrations Nos. 2 and 3 at the outset).
Since i n (left nostril) represents moon, lunar power, coolness
and calmness, anuloma- viloma pryma is started from the left
nostril for cleansing the n (energy channel). Closing the right
nostril with the right hand thumb, we should gently fill the breath
inside through the left nostril. When the inhalation is complete, we
should close the left nostril with the ring finger and middle finger
of the right hand and exhale completely through the right nostril.
The rate of inhalation-exhalation should gradually be increased
from medium to vigorous. Inhale vigorously with full force and then
exhale. Make the rate of inhaling and exhaling slow, medium or fast
according to your capacity. If you do puraka (inhaling) and recaka
(exhaling) at a fast rate, there is a loud sound of breathing. After
you have exhaled completely, keeping the left nostril closed, fill in
complete breath through the right nostril and exhale it through the
left nostril. Thus, one set is completed. You have to do this procedure
non-stop, i.e. inhaling through the left nostril and exhaling through
the right nostril, and then inhaling through the right nostril and
exhaling through the left nostril. One starts feeling tired by repeating
this series for one minute. When you feel tired, take some rest and
begin the pryma again when you feel better. Thus you can begin
this pryma by doing for 3 minutes and go up to 10 minutes.
After practising regularly for a few days the capacity of a learner
starts increasing, and in about a week he can do this pryma non-
stop up to five minutes.
With the constant practice of anuloma- viloma the energy lying in
the muldhra cakra (pelvic plexus) starts awakening. Vedas call it
being urdhvaretas (one with an upward movement of semen), and
in the language of modern yoga it is known as 'kualin jgaraa'
(awakening of serpent energy). While doing this pryma
one should chant and meditate upon 'OM' in his mind with each
inhalation-exhalation. By doing so, the mind gets situated in the
sublime state of dhyna (meditation).
The noble resolution (iva sakalpa) during anuloma viloma
While doing this pryma, you should think in your mind that with
the friction and churning of breath in i and pigal ns, suum
n is getting awakened. From the eight cakras right up to the
sahasrra cakra (cerebral gland) a celestial light is moving upward.
My whole body is aglow with a celestial light. As per illustration
No. 16, one should meditate upon a celestial light, illumination
and energy inside and outside the body, and realise 'o kha
brahma'. One should think that God, the controller of universe, is
suffusing him with divine energy and divine knowledge. Initiate
yourself into the discipline of 'aktipta'. Guru (preceptor) is only
a catalyst for attaining akti (energy); he only connects you to
divine vibrations. In fact, 'aktipta' (instilling of energy) is done
by OM, the Supreme Lord, the limitless ocean of energy. Thus,
by practising this anuloma-viloma pryma, by getting suffused
with divine vibrations, one will be blessed with a lot of physical,
mental and spiritual benefit. A light will stir up automatically
from muldhra cakra (pelvic plexus), kualin will awaken, you
will become 'urdhvareta' (one with upward movement of semen)
and will find yourself automatically suffused with divine energy.
Duration of anuloma- viloma pryma
Filling in the breath with a rhythmic flow for about 2 seconds
through the left nostril, and without holding it up, throwing the
breath out gently through the right nostril in about 2 seconds, and
immediately after throwing it out through the right nostril, filling in
the breath effortlessly through the right nostril in 2 seconds, and
without holding it up, throwing it out in a rhythmic flow through the
left nostril in about 2 seconds. this procedure should be done non-
stop for about 5 minutes. although it may be a bit tiresome in the
beginning. Don't use too much of force and don't raise the elbow too
high while doing anuloma-viloma this will enable you gradually in
5-7 days to practise anuloma-viloma for 5 minutes at a stretch.
One set of anuloma-viloma pryma will be performed in 10
seconds, i.e., 6 times in one minute. In a sitting of 5 minutes anuloma-
viloma is performed about 30 times, and if a healthy person or a person
suffering from light common ailments does it for the prescribed
duration of 15 minutes, it will be performed about 90 times. Persons
suffering from incurable diseases like cancer, leucoderma / vitiligo,
psoriasis, muscular dystrophy, SLE, infertility, HIV, AIDS, kidney
diseases, etc. should practise anuloma-viloma pryma up to 30
minutes. When the practice gets perfected anulom-viloma pranayama
can be done for 15 minutes or even half an hour at a stretch.
Benefits
This pryma cleanses seventy-two crore, seventy-two lakh,
ten thousand, two hundred ten ns (energy channels). With the
cleansing of all the ns the body becomes completely healthy,
radiant and strong.
All the vta diseases like arthritis, rheumatism, gout,
Parkinson's Disease, nervous debility, etc., all pitta diseases
like urinary diseases, tissue diseases, spermatorrhea, emissions,
hyperacidity, heart burn, skin rashes etc., all kapha diseases like
colds, catarrh, chronic rhinitis, sinusitis, asthma, cough, tonsils,
etc., are cured. All the three doas are pacified.
Blockages in the arteries of heart are removed. With the regular
practice of this pryma, almost 30-40% blockages are removed
in 3-4 months. We have tried it on a number of patients.
All disorders of cholesterol, triglycerides, HDL, LDL, etc are
removed.
Negative thinking is transformed into increasingly positive
thinking. One starts attaining bliss, zest and fearlessness.
In short, this pryma purifies the body, the mind, the thoughts
and the dispositions. All the diseases of the body are cured, and the
mind is cleansed and gets absorbed in the meditation of 'okra'.
By doing this pryma 250-500 times, the serpent power
(kualin akti) which lies with head downward in the pelvic
plexus (muldhra cakra) holds its head upward, and the process of
kualin- awakening sets in.
N.B.
To know more about it and the precautions related to it, please refer
to the chapter 'Ways of kundalini- awakening and precautions'.
Sixth Procedure: Bhrmar Pryma
Inhale completely, press lightly at the root of the nose near the eyes
with the middle fingers of both hands, keep the mind centred on the
medullary plexus (j- cakra). Close both the ears completely with
thumbs. (Vide Illustration No.4 at the outset). Now, humming like a
bee and resonating 'OM', breathe out. Repeat this procedure.
The noble resolution (iva sakalpa) during bhrmar pryma
This pryma should be done by identifying your consciousness
with divine consciousness and God's existence. One should have in
one's mind this divine resolution or thought that God's compassion,
peace and bliss is raining on him. God is enriching him with pure
intellect (tambhar praj) by dispelling all his ignorance with His
divine light illumining his j cakra (medullary plexus). Thus by
doing this pryma with pure intentions one feels a nebula of light
in his ja - cakra and starts going into meditation automatically.
Duration of bhrmar pryma
Inhaling for 3-5 seconds, and closing the ears, eyes, etc, as per
the procedure, breathing it out in 15-20 seconds, makes one set of
bhrmar pryma. After completing one set, one should again
breathe in for 3-5 seconds with a rhythmic flow, and humming like
a bee breathe it out in 15-20 seconds according to procedure. Thus,
everybody should do bhrmar pryma at least 5-7 times non-
stop, which will take about 3 minutes. Those who are suffering from
cancer, depression, Parkinson's Disease, migraine, heart disease and
some other incurable disease or who are desirous of fathoming the
depths of yoga can do bhrmar pryma 11-21 times.
Benefits
It dispels the instability/ fickleness of mind and is beneficial in
mental tension, agitation, high B.P, heart disease, etc. It is very
useful for meditation.
Seventh procedure : Udgtha Pryma
Inhale for 3-5 seconds in a rhythmic flow, and breathe it out in about
15-20 seconds while chanting the sacred word 'OM' methodically.
After one chanting is complete one should again breathe deep inside
for 3-5 seconds in a rhythmic flow and breathe it out in 15-20 seconds
chanting 'OM'. Thus, everybody must do udgtha pryma about
7 times in about 3 minutes. Those who are suffering from incurable
diseases and the learners (sdhakas) desirous of fathoming the
depths of meditation can do udgtha pryma for 5-10 minutes
or even longer. Both bhrmar and udgtha are gentle and effortless
prymas. Therefore, if a sdhaka practises them for longer
duration there is no possibility of any sort of harm.
Eighth Procedure : Praava Pryma
After doing all the aforesaid prymas, concentrate your mind on
inhalation and exhalation, and meditate upon udgtha (OM) with
your pra. God has made poles in the shape of 'Okra'. This
pia (body) and this brahma (universe) both are in the form of
'Okra'. 'Okra' is not a particular person or figure; it is a divine
power which is controlling and regulating the whole universe. Turn
yourself into a spectator (=Soul) and while inhaling deeply and
exhaling subtly your respiration rate should be so subtle that you
do not feel like hearing the sound of your breath, and even if one
puts a cotton swab before your nose it should not shake or quiver.
Gradually increase the practice and try to breathe in and breathe
out once in one minute. Thus, try to look at the breath inside. In
the beginning the friction of breath will be felt on the tip of nose.
Gradually you shall be able to feel the touch of breath deep inside
you. Thus, by chanting 'Okra' with every breath as a spectator
(=Soul), one starts going into meditation automatically. Your mind
will become highly one-pointed, absorbed in and identified with
'Okra'. Along with 'praava' the great Gyatr mantra from the
Vedas should be chanted and recited, imbibing its meaning. Thus,
through meditation a seeker can become identified with Brahman,
the very essence of Existence, Consciousness and Bliss, and can
attain the unique divine ecstasy of samdhi. Even while going to
bed one should meditate into sleep, By doing this his sleep will be
blessed with yoga; he will get rid of nightmares and will have a
quick and sound sleep.
Duration of praava pryma
When as a spectator (=Soul) we concentrate our mind on the
rhythmic flow of breaths, the pra gets subtle automatically, and
we inhale once in 10-20 seconds and exhale in 10-20 seconds.
Through long practice a yogi takes one breath in one minute. After
bhastrik, kaplabhti, bhya pryma, anuloma-viloma, bhrmar
and udgtha, this praava pryma is done, which is another
form of vipayan or prek dhyna. It is completely meditation-
based. Everybody must do this meditation-based pryma. Yogis
practising samdhi do this penance of breathing accompanied with
meditation of praava for hours together, according to the availability
of time. There is no sound of breathing in this procedure, i.e., this
soundless penance takes a seeker into the deep silence within, where
his senses merge in the mind, the mind in the pra and the prna
in the Soul, and through Soul a seeker realizes the universal Soul,
supreme Soul and Brahman. It is the path which has pryma as its
starting point from where it gradually and spontaneously leads from
the constant practice of pryma to pratyhra (withdrawal), from
the constant practice of pratyhra to dhra (concentration), from
the firm and constant practice of dhra to dhyna (meditation), and
from the constant practice of dhyna to samdhi (absorption). With
this pra-sdhan (prnyma), there is a union of dhraa, dhyna
and samdhi, and sayama is attained (trayamekatra sayama).
From sayama a sdhaka attains prajloka, which gives him self-
healing, which ultimately blesses him with the experience of self-
realization. He is encompassed by a dazzling aura which works as
an impenetrable armour to protect the sdhaka (seeker) from all
diseases, disorders and polluting influences.

1. Suryabhed or Suryga Pryma
Sit in a meditative pose, do the puraka (inhaling) through the right
nostril, then do the kumbhaka (holding in) by applying jlandhara
bandha and mulabandha, and in the end do the recaka (exhaling)
through the left nostril. The duration of antakumbhaka (holding in)
should gradually be increased. This pryma should be done 3, 5
or 7 times, and up to 10 after practising for some time. While doing
kumbhaka one should meditate on the radiance of sun. In summer
season, this pryma should be done for a short duration.
Benefits
It increases heat and pitta (bile) in the body. It is beneficial in vta- and
kapha- origin diseases, blood and skin disorders, worms in stomach,
leprosy, gonorrhoea, contagious diseases, dyspepsia, indigestion,
female diseases, etc. It helps awaken kualin and delays the onset
of old age. This pryma should be done for a short duration
after anuloma-viloma. By doing suryabhed pryma without
kumbhaka, heart rate and work efficiency of the body improve and
weight is reduced, for which it is essential to do 27 rounds twice a day.
2. Candrabhedi or Candrga Pryma
In this pryma, do the puraka (inhaling) through the left nostril,
and then do the anta-kumbhaka (holding in, retaining the breath).
It is better to do it with jlandhara-bandha and mulabandha. Then
do the recaka (exhaling) through the right nostril. In this pryma
the puraka is always done through candrasvara (left nostril) and the
recaka through suryasvara (right nostril). Suryabhed is just opposite.
While doing the kumbhaka, meditate on the light of full moon. It
should be practised for a short duration in winter season.
Benefit
With the feeling of coolness in the body, fatigue and heat are
relieved. It calms the agitations of mind. It is useful in the burning
felt due to pitta.
OTHER PRNYMAS USEFUL FOR
TREATING THE DISEASES
3. Kararogntaka Pryma
In this pryma, after doing the puraka (inhaling) through both
nostrils, we close the mouth and both nostrils and push the inhaled air
out, It is like making an effort to breathe out through the ears. When
the air presses toward the ears, there is automatically a sort of sound in
the ears. Give 4-5 upward pushes to the breath and then do the recaka
(exhaling) through both nostrils. It is sufficient to do it 2-3 times.
Benefits
It is beneficial for ear diseases and especially cures deafness.
4. tal Pryma
Sit in a meditative pose with your hands resting on the knees.
Corrugating (shaping into a groove) your tongue and keeping your
mouth open, do the puraka (inhaling) through the mouth. Drawing
the breath inside slowly through the groove in the tongue fill the
lungs completely. Retain it for a few moments and then closing the
mouth, do the recaka (exhaling) through both nostrils. Afterwards,
corrugating the tongue, do the puraka through the mouth and the
recaka through the nose. Thus, as required for the disease, it can be
done 5-10 times. Practise it less in the winter.
Special Instructions
You can also apply jlandhara-bandha while doing the kumbhaka
(retaining). Persons with kapha constitution and those with tonsil
disorders should not do tal and stkri prymas.
Benefits
It is beneficial for the diseases of tongue, mouth and throat.
Abdominal tumors, spleen disorders, fever, dyspepsia, etc are cured.
By perfecting it one conquers hunger-thirst, this is what the
yoga scriptures say.
It lowers the high B.P., is useful in the diseases of pitta origin,
and also purifies the blood.
5. Stkr Pryma
Sit in a meditative pose, stick your tongue to the ceiling of your
palate clench the upper and lower teeth and keep the lips open. Now
gradually making the 'si, si' sound, breathe in through the mouth
and fill the lungs completely. Apply jlandhara-bandha and stay as
long as you can conveniently. Then close the mouth and gently do
the rceaka through the nose. Repeat this likewise. It can be practised
according to one's disease or need.
Special Instructions
This pryma can be practised without kumbhaka and
jlandhara bandha.
During the puraka, the teeth and tongue should remain unmoved
at their prescribed position.
Benefits
Its modes, properties and benefits are like tal pryma.
Besides curing dental diseases and pyorrhea, etc., it cures the
diseases of throat, mouth, nose and tongue.
Sleeping duration is reduced and the body remains cool.
It is beneficial in high B.P., if done 10-20 times.
6. Murcch Pryma
In this pryma, while doing the puraka (inhaling) with both
nostrils we close our eyes and throw our head backward so that the
gaze is fixed at the sky. Then we apply antakumbhaka, and in the
end we bring our head into normal position and gently do the recaka
(exhaling). Again, without taking rest we do the puraka, sky- gazing,
kumbhakaall of them together, and resume the earlier position. It is
sufficient to do it 5 times daily.
Benefits
It is beneficial for headache, migraine, Parkinson's Disease, nervous
debility, etc. It is useful for improving the eyesight and memory. It
helps awaken kualin and is helpful in meditation by turning the
mind inward.
7. Plvin Pryma
It is a sort of vyu- dhauti (air wash). As you drink water with your
mouth, similarly keep on sucking air till the whole abdomen is filled
with it. Then you have to burp (belch) so that the whole sucked in
air is thrown out of the abdomen. By sucking in air, the polluted air
is expelled from the mouth.
Benefits
It helps cure all stomach ailments and hysteria. It destroys the worms and
improves the appetite/ digestive system. Polluted air is expelled.
8. Keval Pryma
In this pryma, only puraka-recaka (inhaling-exhaling) is done,
not the kumbhaka (retaining). The word 'OM' is mentally resonated
during puraka (inhaling) as well as recaka (exhaling). Thus with
each inhalation and exhalation the mental 'ajap- japa' of 'OM' in the
form of 'udgitha' goes on incessantly.
Benefit
Concentration is achieved soon and 'ajap- japa' is perfected.
9. N- odhana Pryma
To start with, in n- odhana pryma, like anuloma-viloma
pryma, we should close the right nostril and inhale gently
through the left nostril. When the inhalation is completed we
should hold the pra inside according to our capacity and apply
m ulabandha and jlandhara- bandha. We should breathe out very
gently through the right nostril. When the exhalation is completed,
we should inhale gently through the right nostril and do anta-
kumbhaka (holding in). Holding in the breath as per our capacity,
we should gently breathe out throught our left nostril. Thus one
round or one set of n-odhana pryma is completed. If this
procedure is done with mental concentration without touching
the nostrils with your hand, it is more beneficial, because in this
way the concentration of your mind is centred on pra and the
mind attains absolute stability. There should not be any sound of
breathing while inhaling and exhaling. This pryma must be
done at least 1-3 times, even more at will. The ratio of p uraka,
antakumbhaka and recaka in n-odhana pryma in the
beginning should as much as possible be 1: 2: 2:, i.e., if we do
the p uraka in 10 seconds, we should do the antakumbhaka for 20
seconds, and then gently do the recaka (exhaling) in 20 seconds.
Afterwards take this ratio to 1: 4: 2. When you have reached this
level, you can also add bhyakumbhaka (holding the breath out)
to it, i.e., now the ratio of p uraka, antakumbhaka, recaka and
bhyakumbhaka will be 1: 4: 2: 2.
This pryma should be done at a very slow speed. The longer
and subtler the speed of pra (breath), by doing this pryma
effortlessly without being particular about the number of times
you do it, the more beneficial will it be for you. Inhaling, exhaling
and retaining as per your capacity is the real ratio factor in this
pryma. If you do it this way, you don't need any rest in between.
While doing puraka, kumbhaka and recaka, you should do in your
mind japa (recitation) and meditation of 'OM' or Gyatr Mantra.
Benefits
All the benefits are like those of anuloma-viloma pryma. It
is especially beneficial in muscular dystrophy, MS, SLE, polio,
neuropathy and auto- immune disease. This pryma helps control
the senses, mind and pra.

The cakras located in human body are the centres of various types
of marvellous powers. All these cakras are linked together starting
from the root to the top of the spinal cord. In normal state they lie
undeveloped with face downward, like an un blown lotus. When
they blow up with face upward, on getting the right stimulus
through observance of celibacy, pryma and yogic procedures
like meditation etc., their supernatural powers are developed. The
concrete pictures of cakras are merely symbolical in conveying the
idea of their subtle nature. Similarly the English terminology like
pelvic plexus, etc does not convey their actual location; it gives a
mere indication.
A Brief Description of Cakras
The holy Atharvaveda says about cakras :
aacakr navadvr devn purayodhy /
tasy hirayaya koa svargo jyotivta //
(ATHARVAVEDA: 10.2.31)
In this body (Ayodhya), the gods' city, there are eight turnpikes (cakras)
and nine gates (two eyes, two nostrils, two ears, mouth, anus, urinary
organ). In this city there is a glittering golden treasure- chest which is
overflowing with endless, immense, limitless happiness, peace, bliss
and celestial luminosity. Only a seeker practising yoga can get this
celestial treasure- chest. Now we give a brief description of cakras.
1. Muldhra Cakra (Pelvic / Root Plexus vis- a- vis
Reproductory System)
This cakra is located two digits above the base of anus and two digits
below the base of urinary organ. Suum n (Sarasvat) runs
through its centre and the Ia ni (Gag) through its left corner.
Therefore, it is called 'Mukta Trive'. By virtue of its being the base
of root energy, i.e. kualin akti, it is called 'muldhra cakra'. By
meditating on this cakra one develops good health and qualities like
efficiency and work-skill. With the awakening of this cakra a man
becomes urdhvaret (one with upward movement of semen), radiant
ENERGY CENTRES OR CAKRAS
LOCATED IN THE BODY
and energetic, and all the diseases of his body are eradicated.
Illustration No. 5 (at the outset) shows that this first cakra, muldhra,
is being illuminated by mnasa ramis (mental rays) kindled by
savit (radiance of intellect). In this spot a soft light as that of a
fountain or a torch is emitting from that fibre which runs in front
of the svdhihna cakra (hypogastric plexus) up to the muldhra.
Tenebrous darkness is deeply rooted here. This darkness is dispelled
by cultivation of pra and dhra-dhyna (concentration-
meditation), and muldhara is illuminated. This illumination lays
bare all the grossness and subtlety held in the muldhra. This is also
called 'kualin jgaraa' (awakening of serpent power). Illustration
No. 5 shows (1) top of suum, (2) lower part of the abdomen
linked with this cakra, (3) pink coloured small intestines, (4) yellow
coloured large intestines, (5) pelvis in the lower part of large intestines
(rectum and anus), (6) coccyx (lower end of the vertebral column),
(7) lower passage of suum, (8) suum (main fibre), the lower
end of suum, (9) all the muldhra region being illuminated.
2. Svdhihna Cakra (Hypogastric plexus vis- a- vis
Excretory system)
This cakra is located near the hypogastrium two digits above
the muldhra cakra. According to Tantra literature, the fruit of
meditating on this cakra is the capability of creation, preservation
and decimation and invocation of Sarasvat on one's tongue.
It is clearly shown in Illustration No. 6 (at the outset) that the
svdhihna cakra is located in the hypogastrium. This cakra
contains the urinary system which comprises (1) right-left kidneys,
(2) urinary bladder, (3) the posterior part of urinary organ, (4) urine-
carrying ducts branching off the kidneys, in which the green leaves
are (5) semen- cells, with the semen- carrying ducts on right and left,
the semen- manufacturing mechanism, (6) testes, (7) prostate gland,
semen-carrying and urine- carrying ducts and the excretory passage
for semen and urine, (8) penis. With the realization of this cakra one
gets to know about 'urinary system' and ' seminal system' and their
mutual relation.
3. Maipura Cakra (Epigastric Plexus or Solar Plexus vis- a-
vis Digestive System)
It is located at the root of navel. This cakra provides energy to the
whole digestive system (liver, intestines, etc.) and pancreas, etc. In a
Yogadarana Sutra: nbhicakre kyavyuhajnam (3.22), the fruit
of meditating on the navel centre has been stated to be the knowledge
of anatomy, i.e., the knowledge of the location of various organs in
the body. With the awakening of this cakra, diabetes, constipation,
indigestion, flatulenceall disorders of metabolism are cured.
Illustration No. 7 (at the outset) shows the location of maipura
cakra. It is located behind the navel and comprises (1) stomach, (2)
liver, (3) spleen, (4) pancreas, and (5) small bowel.
4. Hdaya Cakra or Nimna Manacakra (Lower Mind Plexus
vis- a- vis Skeleton System)
This cakra is located near the heart. The Tantra literature speaks of
oratorical skills, poetic talent and conquest over senses among its
benefits. ivasratantra says that the anhata dhvani (anhad nd,
unstruck sound) originating from this spot is udgtha (Okra) which
is always beneficent to all. This cakra is appropriate for concentration
(dhra) and meditation (dhyna) by women and sentimental
devotees. One who meditates on this cakra can never suffer from
heart disease. (Vide illustration No.8 at the outset).
5. Anhata Cakra (Cardiac Plexus vis- a- vis Circulatory System)
This cakra is located between the two breasts. With the awakening
and becoming healthy of muldhra, svdhina and maipura
cakras, this cakra is automatically awakened. As a result of its
awakening, bones and muscles start getting healthy and strong.
Divine virtues like love, compassion, service and sympathy are
developed by meditaling on this cakra. Mahari Vysa also exhorts
about meditating on the hdaya cakra. It is not the gross but the
emotional aspect of heart, which is related to the mind or psyche of
a person. (Vide Illustration No.9)
In Illustration No.9 (at the outset), anhata cakra has been magnified.
The central spheres of the heart-lotus (hdaya puarka) have been
clearly shown here.
6. Viuddhi Cakra (Carotid Plexus vis- a- vis Respiratory
System)
Its location is in the throat. By meditating on this cakra and on
its awakening one becomes a poet, savant, healthy person, free of
sorrows and long- living. With the awakening of this cakra one does
not suffer from thyroid and lung diseases. Illustration No. 10 (at
the outset) describes the viuddhi cakra in which the numbers in 'A'
section show the trachea (1) and the relation between the interiors
of both lungs (4).
7. j Cakra (Medullary Plexus vis- a- vis Nervous system)
This cakra is located in the middle spot between the two eyebrows.
With prymas like kaplabhti, anuloma-viloma, nodhana,
etc., the mind and pra become calm and stable which makes
the autonomic and voluntary nervous system tranquil, healthy
and balanced. The whole nd system is connected with the j
cakra. With the awakening of ja cakra the nd system becomes
completely healthy and strong. I, pigal and suum flowing
upward as separate streams out of the muldhra cakra (pelvic
plexus) make a confluence on this spot (i.e., ja cakra). Therefore,
this spot is also called Trive. In Illustration No. 10 in the beginning
of this book, the two ball- like things in section B represent the spot
of j cakra; the light with the upward flame is that of suum.
i bhgrath gag pigala yamun nad /
tayormadhyagat n suumkhy sarasvat //
trive- sagamo yatra trtharja sa ucyate /
tatra snna prakurvta sarvappai pramucyate //
(JNASAKALINTANTRA)
I is called Gag, pigal Yamun, and the suum n running
between the two is called Sarasvat. The spot of confluence of this
Trive is called Trtharja. The seeker who immerses himself in it
is purged of all his sins. This Trive-confluence is not outside; it is
inside us. 'A person is purged of his sins by immersing himself in
the worldly (outside) Trive it is an illusion, a fallacy. If that be
possible, then anybody murdering a brahmin, preceptor or brother,
etc. should be purged of his sins by taking a dip in Trivei Sagama,
but it does not happen. Sin (ppa) means 'crime, misdeed' which
causes harm to others. Therefore, one has to bear the fruit (penalty)
of sin. After committing a sin, even if you do a meritorious deed
in the form of an atonement, you have to bear different types of
returns/ rewardsunhappiness as the reward for sins and happiness
as the reward for meritorious deeds. Therefore, the scriptures say:
avayameva bhoktavya kta karma ubhubham. But if
a person sincerely bathes in Gag or Trive, and after the bath
makes this resolution that he is not going to commit any sinful deed
throughout his life, he can be saved from sin in the future by dint of his
sacred vow and resolution. But one cannot escape the sin committed
until now. This is what we have to say about external Trive, but if
a person fixes his mind in the Trive- sagama located in the aj
cakra by practising pryma and meditation and immerses himself
in God's devotion and the Gag of knowledge, there is hardly any
possibility of his committing a sin. Therefore, if we really want to
get rid of sins, we should daily fix our mind in the aj cakra and
practise yoga, chanting and reciting okra.
8. Sahasrra Cakra (Endocrine System)
This cakra located in the cerebrum above the fontanelle
(brahmarandhra) is the centre of all divine powers. By fixing and
restraining the pra (lifebreath) and mind on this cakra, the
mental modifications, viz. prama (correct knowledge), viparyaya
(mistaken knowledge), vikalpa (illusory/ imaginary knowledge),
nidr (dreamless sleep) and smti (remembering), are restrained, and
asamprajta (ultra-cognitive) samdhi is attained. All the endocrine
glands, including the pituitary and the pineal, are connected with
the sahasrra cakra. With the awakening of the sahasrra cakra the
whole endocrine system gets balanced.
Yoga scholars maintain that the thumb- size hdaya- purua alluded
to in the Upaniads is nothing else but this brahmarandhra, above
which the sahasrra cakra is located. This is where the Mind resides,
and which is being illuminated by the light of knowledge of the
Soul.
Where does the Soul (jvtm) reside in the body? It is a complicated
question whether the light of knowledge of the Soul illumines the
Mind (citta). The Mind (citta) is, in a way, subtle body. Only on
getting coupled with this subtle body the Soul is called jvtm
(embodied soul). The causal body permeates the subtle body. Thus
jvtm permeates the whole body. Even then, due to its different
functions, it is said to reside in several places.
Normally in the sleeping state (suupti- avasth) the jvtma resides
in heart- region (hdaya dea) because heart is the main centre of the
body. From here the ns branch off to the whole body. The internal
workings of the body stop at this point. Therefore, in the sleeping
state (suupti- avasth) the jvtm can be said to be residing in the
heart. Upaniads also say this:
yatraia etat supto 'bhud ya ea vijnamaya
puruastade prn vijnena vijnamdya
ya eo' ntarhdaya kastasmichete (BRHAD. 2.1.96)
"When this purua (=Soul), who is full of supreme intellect (vijna),
is in sound sleep, then by the vijna of senses, along with vijna,
he rests in the space which is there in the heart."
In the dream state (svapnvasth) the jva (embodied soul) resides in
the throat, because the size of impressions of the objects seen, heard
or enjoyed in the awakened state is one thousandth of the thickness
of a hair. Therefore, in the dream state the subtle perception in the
form of impressions of experienced objects is in the throat, because
in the awakened state the jvtm perceives the external objects
by external sense organs in which eyes hold a prominent place;
therefore, in the awakened state the jvtm is said to be residing in
the eyes.
ya eo 'kii puruo dsyata ea tmeti. (CHNDO. 1.2.6)
"This purua that is seen in the eye is tm." In samprajta (cognitive
samdhi) the jvtm can be said to reside in j- cakra (because this
is the repository of divine vision). This is also called divyanetra or
'ivanetra'. In asamprajta (ultra-cognitive) samdhi, the jvtm
is said to reside in brahmarandhra. When the Mind and the Pra
are stabilized on this, then asamprajta (ultra-cognitive) samadhi,
i.e. the restraining of all vttis, is attained. In Illustration No 10 (at
the outset), section B, (1) topmost end of suumn, (2) cerebellum,
(3) the 'Sheath of Intellect' or 'subtle body,' a conglomerate of
mind+intellect+ 10 sense organs, surrounded by 5 tanmtras (subtle
elements), (4) brahmarandhra (sahasrra), (5) part of cerebrum,
where '3' (marked in red) is called the 'adhipati randhra'.

The divine power lying in the muldhra cakra has been called
kualin akti (serpent power) in the latter-day Tantra literature,
and brahmavarcas (radiance of brahman) in the Vedic literature.
Normally praakti (life force) flows through i and pigal nis
only. When one practises pryma and yogic procedures like
meditation, etc. with proper restraint, then the marvellous power
lying dormant in suum n starts developing. The power which
was being consumed in sensual enjoyments is transformed by the
practice of yoga and it starts moving upward. Philosophers like Plato
and Pythagoras have given a similar hint in their writings that there
lies a divine power near the navel which illumines the sovereignty
of cerebrum, ie. the light of intellect, by which divine powers start
developing in a person.
CAKRA-ODHANA (CLEANSING OF CAKRAS) OR
KUNALIN JGARANA (AWAKENING OF SERPENT
POWER)
Whatever energy is in the cosmos (brahma), the same exists in
this body-yath pie tath brahmde. The main base/support
of energy is the muldhra cakra. With the awakening of this cakra
the divine energy starts moving upward; this is the awakening
of kualin. All the network of electric wires and bulbs, etc. is
controlled by the main switch. When the main switch is pressed on,
then the electricity flows into the whole network, and there is light
everywhere. Similarly, with the awakening of the divine electrical
energy lying dormant in the muldhra carkra, there is an automatic
awakening of other cakras.
When this kudalin energy ascends and upsurges, one attains
samprajta (cognitive) samdhi when it reaches particular spots,
and when it reaches the sahasrra cakra, then due to all the vitis
(movements of the mind) being restrained, one attains asamprajta
(ultra-cognitive) samdhi. In this very state the divine light of
knowledge hidden in the mind starts revealing itself, which makes a
seeker attain tambhar praj (pure intellect) and realize the whole
truth. At last, after attaining this tambhar praj a seeker is blessed
KUNALIN-AKTI (SERPENT POWER)
with the immense, eternal bliss of nirbja samdhi. This is the climax
of yoga. On attaining this state, with the eradication of all desires/
tendencies in the form of impressions, a sdhaka lives a liberated
existence and enjoys the eternal bliss of liberation.
WAYS OF AWAKENING KUNALIN
Under Siddhayoga the awakening of kualin is done by aktipta'
(bestowing of energy). If one is able to get a highly accomplished
ascetic guru, he can bestow that tremendous energy with his mental
resolution, and that psychic divine energy permeating the body
clusters, and at the time of meditation it becomes a stream of light
or activity and flows through the body. This radiance replete with
self- consciousness starts functioning as a sentient principle. With
the energy bestowed (aktipta) by a noble preceptor (sadguru) a
seeker does not have to work very hard, his time is saved, and he
gains success quickly in his penance (sdhan). But it is of utmost
importance that one gets such an accomplished guru who can bestow
energy (aktipta). Therefore, at present the awakening of kualin
through pranic energy has become quite significant. In yoga, the body
is purified in the yoga- fire (yoggni) by procedures like akarma,
sana, pryma, mudrs, bandhas, etc. After the nis have been
cleansed through the disciplining of pra, the sense organs are
diverted inward through the practice of pratyhra (withdrawal).
With the stabilization of mind through dhra (concentration) a
seeker conquers the five elementsearth, water, fire, air and space.
Penetrating the cakras and by awakening the kualin through
dhyna (meditation), the embodied soul (jvtm) realises Parama
iva (Supreme Good). If one sits in a meditative pose with the
spine erect, the pra starts flowing easily into the n- plexuses
originating from the central spinal cord (suum). With a bent
spinal cord the nerve-plexuses become contracted and get clogged
with unnecessary and obstructive phlegm, etc., and remain unclean
due to lack of pra- circulation in them. The disciplining of pra
by practising yoga impacts the pramaya koa (vital air sheath),
by which all the parts of pramaya koa get stimulated and the
rate of blood-circulation is accelerated, and then the organs expel
through the passages of lungs, skin and eyes the waste products like
phlegm, mucus, etc. deposited at various spots. As a result, there
are various types of reactions in the body and one feels exhilarated.
In yoga terminology it is protthna (elevation of pra) which
is the first rung on the ladder of kualin rising. In this stage there
are special sensory experiences originating from the dynamism of
pra. With continued practice, in the illumined latter-half of pra-
elevation, light is perceived at various spots in the body, and the
latter- half of kualin awakening begins. Thus, by the disciplining
(sdhan) of pra, pramaya koa is realized. All the koas are
linked up with pra. Therefore, with the removal by pryma of
the impurities deposited in the cakras as well as the screen covering
them, one realizes in course of time the cakras located in the body,
the processes going on in the cakras, the powers hidden therein, the
pras and upa-pras working here and there as well as the ius
and adhipatis. When, by the continued practice of disciplining the
pra, sovereignty is established over the power inhabiting these
cakras, then, with the capability of circulating at will the pranic
energy from muldhra (root plexus) to sahasrra (crown plexus),
it becomes very easy to realize all the cakras and progressively all
the koas (sheaths). In Illustration No. 11 (at the outset), Sauuma
Jyoti shows that with the continued practice of pryma the n-
network is purified, and pra and the whole course of suum gets
illuminated. The light of (2) the mind, impelled by (1) intellect, the
main part of the subtle body enclosed in the forehead, moves along
the course of the apex for suum, and illuminating the whole (4)
ndi-pair, flows through the muldhra cakra (root/pelvic plexus).
As the screen of tamas (darkness) decays with the continued
practice of disciplining the pra with complete dedication and
perseverance, all the cakras, right from muldhra to svdhihna
(hypogastric plexus) to sahasrra (crown plexus) at the top, start
getting illuminated. Illustration No.12 (at the outset) shows the
form of cakras prior to their being illuminated through perfection of
pryma. The one lowest at the bottom is showing the prior from
of muldhra cakra. The lowest at the bottom is the homakua-
shaped muldhra and the one above it is svdhihna cakra; the
one above this is maipura cakra located in the navel, the waves
arising from this cakra surrounded by ns are those of anhata
abda (unstruck sound); above this there are hdaya cakra and
anhata cakra glowing like the flame of a lamp in the chest; then
there is the necklace-shaped viuddhi cakra in the throat; and then
on the top is sahasrra cakra shining like a sun in the lotus.
A seeker sees at first only the prior form of these cakras. Later, when
he is able to enter the internal body through meditation he attains all
the extrasensory introspection and remote-sensing. Illustration No
13(at the outset)-[Form of Divya-dti]: the light of jvtm in the
(1) psyche (citta) always keeps the psyche and the ego illuminated;
impelling the vijnamaya koa (intellect sheath) located in the
forehead through the pathways (4, 5) it inspires the mind (3), and by
bestowing divinity on the inner eye, the mind (6) is making the inner
eye (7) divine by its rays (5). The divya dti (divine vision) (8)
inspired by the power of determination of yogi reveals all the objects
by the illumination of its rays (9) in the space (dyuloka) beyond
the solar orb and up to the lowest subterranean world (ptla) by
penetrating into the womb of earth (1-10).
These energy-centres, i.e. cakras, are located in a subtle, seed-form
in the luminous ni which runs through the spinal cord and is
called suum. In Illustration No. 14 (at the outset), the first part
shows the mysterious suum, in which 1 represents the serpentine
suum (in red) lying in the serpent-like spinal cord constituted
of 33 vertebrae of different sizes. A is the apex (head) of suum
which is linked to the cerebrum, and B is its tail which joins the
tail- bone or coccyx. The internal position of (2) suum is being
clarified by A: the pair of ns branching out from the middle of
two vertebrae and spreading all over the body B: Viewing it after
cutting off the outer cover of suum clarifies the actual position
of this nd pair. C: It is a cross- section of suum .D: In the
middle of each pair of vertebrae is a cushion (dise) of muscles. E:
From D to E, the n-pairs emerge in a similar way and are
spreading all over the body. F: From top to bottom of the spine
there are muscle- discs between all the vertebrae. In 3 and 5 there
is a cross- section of suum showing its internal side where there
is a network of cognitive (jnnavah) and dynamic (gativah) ns
thinner, subtle than the gossamer. This network works round the
clock without resting for a second. In 5, suum and along with it
the two main ns i and pigal to its right and left go down
from the top and join in front of the pelvic bone. The helix-like i-
pigal look like a garland.
The main source of the circulation of vital energy in the whole body
with the combination of cognition (jna) and 'action' (kriy) is
only suum.
The table at p. 121
shows cakras at a glance.
Thus it is clear that with the awakening of muldhra cakra (root/
pelvic plexus) all other cakras (energy centres) start awakening
automatically, and the divine energy starts ascendingthis is what
we call kualin jgaraa. Put in scientific terms, this kualin
is that psychic cosmic force which permeates the whole body. A
seeker should seek the guidance of some noble accomplished
yoga- practitioner, and by disciplining his pra he should cleanse,
penetrate and awaken his cakras by the following main procedures:
A seeker desirous of awakening his kualin should practise
daily and methodically bhastrik pryma for 5 minutes,
kaplabhti for 30 minutes, bhya pryma 11-21 times and
anuloma-viloma for 30 minutes with perseverance, rhythm,
absorption, faith and sincerity. In the beginning, when one
feels tired one can take rest in between. If one meditates on
OM with each breath while doing pryma, the goal
will be achieved sooner. After anuloma-viloma one must do
bhrmar and udgitha for 5 minutes each, meditating upon the
divine radiance. In the end one must go on inward journey by
concentrating the mind along with pra (life-breath). Thus, by
meditating upon OKRA along with pra one can reach
the highest firmament of yoga. The Japa ( repeated recitation) of
OKRA, through meditation creates the gradually widening
circles of ripples in a sadhaka. These tickling or thrilling
ripples cause electric vibrations (called taita due to their being
developed on striking= tan of pra) in svdhihna cakra
through the medium of pramaya koa (nervous system) create
a resonance (nda) (inarticulate sound) in the navel region and
a special sort of heat is felt in the stomach. The heat produced
in the stomach is transformed into resolution (sakalpa). When
the special sort of strike-vibration produced by Japa-dhyna
(recitation- meditation) enters the pramaya koa (nervous
system) through the network of nerves in the form of electric
waves, then a flow starts from our cerebrum and impacts the
maipura cakra in our navel through the network of nerves.
The purpose behind japa- dhyna of OKRA is that one should
elevate pra from low level to high level, and the intellect and the
mind be lifted from the action-packed sphere of pra to the level
of vijnamaya koa (sheath of intellect) and the mind- intellect
be brought to the level of nandamaya koa (sheath of bliss) and
stabilized there. In other words, gradually dispense with the practice
of body, pra, etc., move over the pramaya, manomaya and
vijnamaya koas, mopping up the self- consciousness permeating
the body, stabilize it in nandnugata (blissful) and asmitnugata
(uniting self and intellect into one) samdhis (trances) or get yourself
situated in it.
Besides praava, one can meditate upon Gyatr, the greatest of
Vedic mantras, according to Illustration No 15 (at the outset). A
sdhaka (seeker) should try to look inside his cerebellum (kapla)
lying in the cerebrum from the point of view of meditation, and
should meditate that his cerebrum is filling up with a divine light
at that particular moment, and is now completely filled up, an
extremely white light as that of a moonbeam or an unflickering
beam of light from a torch is entering into the yellowish- golden
coloured sphere of his intellect (2). With the intellect (buddhi), the
queen ruling over the vijnamaya koa, getting extremely pure and
illumined, the mind, the sovereign lord of senses, and the "sense
organs" subordinate to it are automatically getting cleansed, purified
and sanctified. In such a state the ocean of bliss and the supremely
serene and immense light in the brain and heart is in full tide day
and night.
Besides Okra-recitation or Gyatr-recitation, a sdhaka may also
meditate upon the divine light (divya loka) according to Illustration
No. 16 (at the outset). The supremely Radiant Thousand-eyed God
(1) is bestowing brahmateja on me, and brahmateja is shining
like the sun in my heart (2), and that God is in front of me in the
form of a pure, graceful light, is manifested in my soul (3). I should
always wish that this most divine light may forever illumine the path
of my life, and may escort, accompany me throughout my life.

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While meditating, give meditation (dhyna) the utmost
importance. At the time of meditation, dont entertain any
other thought howsoever noble or auspicious it may be. Giving
charity, rendering service or good to others, studying, serving
your guru and tending the cows, etc. are noble deeds, but while
you are in meditation, dont think about them. At the time of
meditation, the only aim of thought, contemplation, study or
realization should be brahman.
At the time of meditation, turn your mind and senses inward,
and before meditation you must think in your mind on these
lines: I am not matter, wealth, affluence, land, house, son,
grandson, spouse, etc. All these manifest- unmanifest entities
are not my true nature. I am independent of the bond of animate
and inanimate external objects. This body also is not my true
self. I am independent of the body, the sense organs and the
enjoyments of senses in the form of sound, touch, sight, taste
and smell, etc. I am independent of the mind and its distractions
like lust, anger, greed, delusion and the five afflictions with
abhinivea (fear of death) being one of them. I am the blissful,
luminous, pure being. I am the child of immortality. I am related
to that ocean of bliss, the Very Essence of Being, Consciousness
and Bliss, the Almighty God, as a drop to the ocean; it evaporates
from the sea and ascends to the sky, rains down to the earth
and flowing in a river loses its identity into the ocean again; a
drop cannot live without the ocean. I, a mere drop, also want
to be an ocean by dissolving myself into the supreme Lord, the
Ocean of Bliss. That Creator, Providence, Our Father, Supreme
Lord has given us everythinglife, breath, birth, age, body,
intellect, physical comforts, house, family, parents, etc. That
Lord is always showering bliss on me. His peace and supreme
happiness is raining on me from all sides. That Blissful Mother
and Supremely Protective Father does not separate me from
Himself even for a moment. I am always in the Lord and the
Lord is in me. This identification, this similarity and integrality
with him will bestow supreme bliss upon us. God is raining this
SOME GUIDELINES FOR MEDITATION
bliss always and incessantly. Even then if we don't experience
that bliss, it is our own fault.
A sdhaka (seeker) should always have an attitude of discernment
(viveka) and non-attachment (vairgya). He should do all noble
deeds as a service to God in a non-attached manner by situating
himself as a seer, spectator (=soul). The performance of ones
duty without any ego or any expectation of its reward is practical
meditation.
The thought of external happiness and the means of pleasure
ultimately cause misery. As long as the mind seeks happiness
in worldly things, it will be impossible to attain surrender to
God, and the meditation and absorption (samdhi) leading to
complete dedication to God (varapraidhna).
Therefore, every seeker of liberation (mumuku) should devote
at least one hour daily to recitation, meditation and worship.
By doing this he can end all his miseries in this birth and
realize the supreme Lord, our Great Father. It should always
be remembered that the main aim of life is self-realization and
attainment of God; all other actions and aims are secondary.
If we dont start marching right now in our life on the path of
God-realization, the Upaniad seers observe:
iha cedavedidatha satyamasti
na cedihvednmahat vinati /
bhuteu bhuteu vicitya dhr
pretysmllokdamt bhavanti // (KENOPANIAD : 2.5)
This mantra purports to say that a person who right now gets
engrossed in righteous thinking and endeavours to know God, only
he achieves success. On the other hand, if a person spends his life
only in mundane activities, he is putting himself to great loss.
In this whole process there are also some very essential rules and
precautions which must be observed by every sdhaka.
Special Rules and Precautions
Observance of celibacy is most indispensable. A householder
(ghastha) can also attain this supreme bliss through this
effortless procedure of spiritual discipline. For the attainment
of this absolute bliss he also will have to forsake momentary
sensual pleasures, otherwise it will not be possible to rise to full
elevation.
Also pay attention to the purity and simplicity of food. Proper
food, proper sleep and a disciplined life are the sine qua non of
meditation and worship.
Nobody can be a yogi without adhering to abstinences (yamas)
and observances (niyamas). Therefore, in order to attain
kualin-rising, complete cleansing and penetrating of cakras,
and the state of samdhi, every seeker (sdhaka) must make all-
out efforts to adhere to the five abstinences, viz. non-violence,
speaking the truth, non-stealing, celibacy and non-greed, and
the five observances, viz. purity and cleanliness, contentment,
penance, study of scriptures and complete dedication to God. You
should not feel overawed that because of your non- compliance
with yamas (abstinences) and niyamas (observances), you will
not be able to become a complete yogi; but that is not the case.
Just keep doing the yogic procedures in accordance with the
aforesaid method, and your life will be blessed with yoga. Your
faith, belief and sincerity in yamas, niyamas like non-violence,
truth, etc. will be so much strengthened that you will not feel
like telling a lie, etc. You will never have any feeling of violence
toward anybody. That is why yoga is said to be natural and
spontaneous, yoga is our own religion.
Once the kualin is awakened, it should not be assumed that
it will always keep on awakening without any effort or practice.
To achieve this, one must constantly have a healthy mind and
healthy body, cleanliness, purity of diet and thoughts as well
as non-attachment, otherwise one can lose the practice of
meditation.
While pursuing this path, seekers should eschew pretension
and ostentation, and should cultivate the virtue of being calm,
natural, devoid of pride and arrogance, and be of limited speech.
One should not at all be hungry for applause, name, fame, etc.

The spiritual benefit of kualin-awakening is beyond words.
However, it can be said without any doubt that it is a state of complete
bliss. Nothing remains to be attained after attaining this state. There
is complete contentment, serenity and supreme happiness. Another
person sitting near such a sdhaka also experiences peace and
serenity. By sitting near such a yogi all the agitations and distractions
of the other person also start getting becalmed, and one develops faith
and devotion toward yoga and God. Besides, one whose kualin
is awakened develops the glow of grace and beauty in his body. A
feeling of happiness and equanimity reflects from his face. Feelings
of affection, compassion and divinity can be read in his eyes. His
thinking becomes completely pure and sublime. In short, every aspect
of his life touches the heights of sacredness, sublimity and greatness.
On one hand this whole process has its spiritual benefits, on the
other, its great importance lies in the fact that a person practising
these yogic procedures cannot suffer from any disease. Cancer, heart
disease, diabetes, obesity, all stomach ailments, all imbalances and
disorders of vta, pitta and kapha are automatically eliminated. A
person becomes completely healthy. Is it a small achievement for a
selfish person of modern times that all his diseases can be eliminated
without any medicine, and throughout his life he can remain hale
and hearty, mentally sharp and work-efficient?
Normally a person is capable of utilizing only 5% of his physical,
mental, intellectual and spiritual potential. With the awakening of
kualin all his internal powers and inner intellect are awakened,
and from an ordinary man he becomes a great man, an apostle, a
prophet. Divine powers incarnate themselves in an accomplished
yogi. God chooses such a yogi for the purpose of propagating peace
and welfare in the world. Such a yogi lives as a representative of
God, and millions of people repose their faith in him. He becomes the
living embodiment of religiosity, spirituality, and Gods existence.
SYMPTOMS AND BENEFITS OF

KUNALIN AWAKENING
abhiva oadhayah 3
apanati pranati 5
antargarbhacarati 6
atacakra vartata 6
anna vai somah 19
amtamu vai pranah 23
arvagbilacamasa 26
ara iva rathanabhau 26
athava mucyate papat 81
aacakra navadvara 105
ahna ratrya ca 80
tharvaniragirasir 5
a vata vahi 18, 60
asanena ruja hanti 63
avarttayet sada 78
akeagrannakhagracca 78
ida arira 24
indrastva prana tejasa 26
ida bhagirathi gaga 108
iha cedavedidatha satyamasti 119
eka pada notkhidati 6
urdhvah supteu jagara 7
etadadya tapah
proktametaddharmasya 78
ekakara para brahma 80
aya dirghasandhyatva
ddirghamayuravapnuyuh 66
kati deva yajavalkyeti 16
katama eko deva 16
kayasyantaragnecikitsa 17
karmana manasa vaca 77
gitdhyayanailasya pranaya
maparasya ca 64
gunanuragadiva sakhyamiyivn 75
cale vate cala 63
jaharah praninamagnih 17
jatasya hi dhruvo 72
tasmin sati vasapravasa
yorgativiechedah 15
tatah kiyate
prakaavaranam 15, 63, 70
tadagnirvai pranah 17
te va ete 17
tadahuh ko 'svaptumarhati 24
tadva atharvanah iro 25
tau va etau dvau 28
tam yogamiti manyante 71
triveni-sagamo yatra 108
devanamasi vahnitamah 26
dvavimau vatau vata 74
dharmarthakamamok
anamarogyam 1
dharanasu ca yogyata
manasah 15,63
dhidhtismtivibhah karma 30
dhamyamana yatha 79
namaste prana krandaya 3
namaste astvayate namo 4
namaste prana tihata 4
na so'sti rogo bhuvi 34
LOKA/MANTRA PAGE LOKA/MANTRA PAGE
LIST OF LOKAS/MANTRAS
na sa jiyate maruto 72
ni vo yayama manuo 74
nirodhajjayate vayurvayoragni 79
prana eva prajatma 24
prana va ayah 25
prajapaticarasi garbhe 26
prano vava savargah 28
prajaparadho hi 30
puruarthaunyana gunana 33
prano ha pita prana 61
prana vava vasavah 62
prana vava rudrah 62
prana vava adityah 62
pranapanau mtyorma
pata svaha 63
pranayamaireva sarve 63
prano brahmeti 67
prana deva anupranti 67
pranayamena yuktena 67
pavano badhyate yena 67
pranayamairdahed doan 78, 80
pra nu sa martah avasa jana 73
pranayaman dvijah kurjyat 77
pranayamatraya ktva 78
pranayaman dharayet trin 78
pranayama brahmanasya
trayo 'pi 79
pranayamo bhavedeva 80
pranayamaata karya 81
pranaya namo yasya 3, 27, 76
pranah praja anu 4
prano mtyuh pranastakma 4
prano ha satyavadinamuttame 4
prano vira prano 5
pranapanau vrihiyavavanadvan 5
pranamahurmatarivana 5
prana ma matparyavto 7
pitta pagu kaphah 8
pavanasteu balavan 8
pranasyeda vae sarva 9, 26, 62
prana amta tad 16
prano hi prajapatih 16
prana u vai prajapatih 16
pranagnaya evaitasmin 17, 18
prano vagnih 17
prano agnih 17
puruo vava yajah 17
prano vai harih 18
pratyauhatamavina
mtyumasmad 18
prano brahma iti ha 23
prano vai suarma 23
prana ea sa 23
prano va arkah 23
prano 'smi prajatma 23
rogah sarve 'pi mande 'gnau 16
reto vai pranah 19
vayustantrayantradharah 66
vayurayurbala
vayurvayurdhata 66
viu cidarujatnubhirguha
cidindra 69
vtrasya tva vasathadiamana 75
vive deva ajahurye 75
arira hi vina vayu 66
noti kacideam 73
hantaha pthivimima
nidadhaniha 22
balamatradu heme prana 24
buddhya viamavijana
visama 30
bhadramieehanta ayah
svarvidastapo 21
mamapi purvaramasa
cita tapah 22
marudbhirindra sakhya te 75, 77
yat prana stanayitnuna 'bhi
krandatyoadhih 3
yat prana tavagate 'bhi'
krandatyoadhih 3
yada prano abhyavaridvarsena 3,5
ya te prana priya 4
yaste praneda veda 6
yatha prana balihtastubhyam 6, 68
yo asya vivajanmana 7
yo asya sarvajanmana 7
yasmatpakvadamta
sababhuva 19
yo vai pranah sa praja 24
yada tvamabhivarasyathemah 26
ya te tanurvaci pratihita 26
yogacittavttinirodhah 33
yena jivati jivo 'ya 66
yada gacchatyasunitimetamatha 71
yada paeavatihante janani 71
yaddha yanti marutah 73,74
yatha hi ailadhatuna 79
yatha parvatadhatuna 79
yukta yukta tyajedvayu 80
yukta yukta
prabadhniyadevam 80
yatha vegagato vahnih 81
yatha simho gajo vyaghro 83
yuktaharaviharasya
yuktaceasya 83
yatraia etat supto 'bhud 110
ya eso 'kini puruo 110
yatha pinde tatha brahmande 111
sa brahma tyadityacakate 16
satyena labhyastapasa hyea 21
sahasraramih atadha
vartamanah 24
sapta ayah pratihitah 25
sa yatha akunih sutrena 28
sati mule tadvipko 65
sarvameva ta ayurynti 67
sa ya eva vidua 76
sarvadoaharah proktah
pranayamo 77
savyahti sapranava
gayatri 81

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PRNYMA RAHASYA

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UTRASTHNA 30.28 CAKRAPNI)

1. sarvea sangrahta grasayita

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SYMPTOMS AND BENEFITS OF

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