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Prana Vidya (184 Two Sided Pages)

Prana Vidya (Knowledge of Prana the vital force)

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Suresh Unni
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5K views184 pages

Prana Vidya (184 Two Sided Pages)

Prana Vidya (Knowledge of Prana the vital force)

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Suresh Unni
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PRANA PRANAYAMA PRANA VIDYA by Swami Niranjanananda Saraswati BIHAR SCHOOL OF YOGA, MUNGER (BIHAR), INDIA © 1998 (©All copyright reserved by Bihar School of Youa Ganga Darshan ‘Munger Bihar), Indias ° {st edition 1998 dlted by : Swami Vibhoot! Saraswat ISHN: 81-85767-88.0 Published by ‘Swami Satyasangananda Saraswati Honorary Secretary [har School of Youa ‘Typesetting by S.K, Printrs, Plemuhan Patna-800 008, Printed by Bhargava Bhushan Preee, Varanas sop espace ow m7 a ane roa of er Peg ete ergo ere pesenneas passe a ‘SWAMI SIVANANDA’ SARASWATI + Bom on Sih September, 1867 in Pattamsdat, Tamil Nadu, Served 254 medical doctor in Melays. ‘+ Renounced his medical practic, hearing a call from the Diving, and came to Rishikesh, (* iiated into the Dashnam Order of Sannyas in Maré, 1924 by ‘Swarm Vishwananda Saraswati © Estebished the Satya Sevashram Dispendary at Rishikesh in 1925, © Toured exensively throighout tnd, inspiring the people #0 practise Yoga and lead a spiritual life, ‘& Tounded the Divitie Lite Society at Rishikest i'1956. ‘Opened the Sivananda Ayurvedic Pharmacy in 1915, ‘+. Established the Yogs Vedania Forest Acadeiiy in 1948‘and thé Yoga Foreat Academy Press in 1951, {© Authored ever 209 books on Yogs, health and spictua life * Gonvened! the World Parliamont of Religions atthe Divine Life ‘Society in 1953 © clsablished the Sivananda Bye Hospital in 1967 ‘© Formed theSivananda Literature Research institu in 1958, and the Sivananda Literature Dissemination Commitee in 135%. © Altained Mahasamadhi in 1963, eee ‘SWAMI GYANPRAKASH SARASWATI Bors on 2 May, 9 nade, Comb, South Arar, 4.tepardace cece ena hf yu a Tait wise youre 72 OM ‘es ber Gur, Panama Sayan in 375 when he cme to Colma, ‘ed when fn ther Doce 1977 he we he iy, Prepare ‘Are in fala on hn, 1978 to somonder Ne ty shar Gane Inet anya on 20 ly 178 ‘anaged eat a the ahr with ally, peservernc nd lp ‘Sow o atom arto eryous te ‘esas [elon Chart on 0th October, 198 ‘poled Pedant of Biba Seto Yoga by Peramabanss Niajnazania rider, HU eee BIHAR SCHOOL OF YOGA Founded by Paramatsoss Sajanada i 89 to expat yogi ling all ‘ts heart o theta Yoqe Fallows Move Foss pont orn mas rr ota once Yop “Thera Sindhu ono he coe fore Magee aly. “ime nw schoo Gange Dutton funded in, w ual om Ya onerami view ofthe ror Cog ‘Yous Hlth Managemen, eater Tne, Satan, Kiya Yop an ots ‘plato comer eed ug fea 7 OO anownd ris excess ining nd isin ofl ferign Hara wollte Way anda men prietng po ‘vide ined sanyo toting Yogn conventions seminars ant Teter oun hg the Wo 7 eee ‘SIVANANDA MATH ‘Actaris incnston founda by PratanenStacara in 98 ey ‘th Gor, Sam! Svnands Serna satel Deoghar Ds, Bhs Aa iy gow nates ney. apy ‘eit cad hatin of re scapes apd adhe gang ‘ltibe wa ard cotrution of noun Sort red seneronce te owghingendwerng nce [eral pencry Ine mon stable forthe provisos of micne. at ‘ral mri ate ao prove, “Tabaten Os thos swe completo deal wth Svaaeda Math xin, Fils bone te ewe ch ye lo proving globo tomato oe Tigers. A eves ar provided mp cate a rn eee YOGA RESEARCH FOUNDATION Founded by Praha Sstyananda in 184, ‘mw to vide a seat ase’ of Yogs peta hin 3 aceite Iramaneti and oenabich Yoga aon eon eens the deelopet of mani CConduced»eympain fr avr 1D madi! prtonale fom Ine and ‘SEtaE aba awa onold leet and wa Yoga resch ad eat invenigua 4 ntratinn Rosch on the afc of Yous on elvng 100 mje noes i Fare pl nce ineatiainitotheapel Yop for phy bah, ‘ra wa Deng end spon op eee , CONTENTS “ART 1-PRANA. ‘Introduction “tiymn to Prana” Chapter: 1. Prana Consciousness 2, The Physiology of Breathing, 3. ThePhysiology ofthe Nose 4, ‘The Physiology of Pranayama 5." The Five Koshas 6. The Chakras —Transformersof Energy 7. Pranamaya Kosha —The Pranic Body 18. Unlocking Pranamaya Kosha 9. Prana é Mantra 10)" PranaShakeiRiseareh™ 0! + Prana Disease 12. Tradional Pranic Healing 19, Pranayama Ressaich eee PART 2- PRANAYAMA, CHAYTER1— GUIDELINES... , ‘Asana Place Cleanliness Tie Sequence Pody conditions Thenove laring the nostite, Food During pregnancy Continuity of practice Possible side-effects ‘Traditional advice FRO Bo mp goons CHAPTER 2— BASIC BREATHING METHODS A. Natuzal Breath Awareness Technique! : Counting the breath Technique? : Mechanics of breathing 3. Diaphoginatic or Abdominal Breathing, Techriquet : Natural abtmine! breathing Technique? : Controlled abdonuinal breathing © _Thoracie and Clavicular Breathing ‘Thoracic Breathing with passive exhalation ‘Thoracic breathing with forced exhalation, ‘Thoracic and cavicular breathing 101 102 102 102 102 103 103 104 104 105 106 105 107 107 2108" 19. 109 19 um 12 13, m™ n7 7 18 D. Yogic Breathing or Complete Breathing 1B Yoslebrenhing eo Components of og ehing. 0 E\ _Applation of Yogic Breathing to Pranayama Practice. 120 CHAPTER 3—EXPANDING BREATH CAPACITY 122 A. Viloma Pranayama : ao Technique’ + Ileruptonofinalaton m Tosigue? + Inlerption of exhalation 4 Technique + lnteruptonofiaalation and exhalation 125 1B Rytante Breathing ms Toigue} + Abdominal rehing mo 23... 16 Tectwlque? + Yoglebrenthing wb 1:1 ss 126 Technique’ 1 Synehonsatin of breath 1” near yt Techigued ? Eating brth tation Fo 1:1.” 127 Co Eatended Esaltion ns Tedeigue : Fstendngestulaoy iain: 2128 ‘D. Kumbhaka — . 129 ‘Techoigue I + Internal reténton ratio 1: 1:7 10 ‘Taleiyue? «teal etnlon eatended rete 108 rayon 1:3.1:2:2 TetoiqueS +, tema nd exeral retention, 18 aio 1151 i,er Somat Prnayina CHAPTER & —SENSITISING PRANAYAMAS' 133 ‘AW Helghtening Breath Avarenei~ 1% Technique: Resp systniwaneneis “°° 134 BL Sensitising he Lungs ‘Technique! : Awareness ofeach lung separately ‘Technique? : Expanding the lungs ©. The Breath as Swara Techniquet : Observation of swara Technique? Akasha prahayama D. PranaMudra Pranayama Technique +: Stage 1-5 Vatiation 2, Hasta Mudra Pranayama Technique + Chin mura pranayama ‘Technique? Chinmaya niudra pranayama, ‘Technique’: Audi mura praneyama ‘Techniques: Brahma mudra pranayama (HAPTER 5— BALANCING PRANAYAMAS A. Introduction B Balancing the Swara ‘Technique! : Padadirasana Variaiona Changing the flow inthe nostrils Variation: Balancing the flowin the nostrils Technique?!" Danda kriya Veriationa : Altering the flow in the nostis Variation Balancing the low in the nostrils “Techmique3: "Lying on the side Techniques Alternate nostrils Techniques: Acupuncture point ‘Techniqueé : ‘Mental contrel of the swara 135 136 136 137 138 9 139 a “3 143 m4 us M5 M6 M6 “7 7 M7 us a M3 09 us 10 150 150 ©. Nadi Shodhana Pranayama Posture Control of nostrils —nastkagra muda Stages of practice “The breath ‘Counting of rounds Bendbas Part 1— Beginner's Level Technique + Sages 15 Part 2~ Intermediate Level Technique + Sages 612 Part3— Advanced Level ‘Table +, Stagesand ratios of nad shodana Samavriti Nadi Shodhana Gayati Nadi Stochana Vilowa Nadi Stodhana Mental Nadi Shodhana ‘Technique CHAPTER §—TRANQUILISING PRANAYAMAS A. Introduction : BL Sheet and Sheetkari Pranayama Sheet mada Sheetkari mudra Technique Technique? Benefits Limitations ores ‘Basle method With ratios and bandhas 150 BI 151 152 153, 153 154 158 155 156 158 160 10 16 16. 16 163 1683 18 164 165 165, 168 168 166 Kaki Pranayama Technique! + Basiemethod ‘Technique? : — With jalandhara and moota banda Benefits Limitations ‘Ujjayt Pranayama Technique 1: Ujayi with Khechart Technique? : Ujayiwithbandhas ‘Techoique’: Uji with Ajapa Japa in the frontal psychic passage ‘Technique 4 + Ujayi with Ajaptapa inthe spinal pychic passage Technique: Ujayi th thearohan and avvarohan passages Benohits : Limitations ‘Bhramari Pranayama ‘Technique! : Basic method ‘Technique? : Bhramari with yori mudra Technique3 : . Bhramari with landhata bandha ‘Tochnique4 : —hrarnar with plandhara and moola ‘bandhas Technique: Pranava pranayama Duration Benefits Limitations 6 166 166 166 166, 167 16 17 167 167 168 168 19 169 169 m mt mn m m m F.Moorchha Pranayama ‘Technique “Technique? Sequence Benefits Limitaions G. Chandra Bheda Pranamaya ‘Technique! : Basiemethod ‘Technique? : Advanced form Benefits Limitaions Hi. Chandea Angs Pranayama Technique (CHAPTER 7—VITALISING PRANAYAMAS AL Swana Pranayama ‘Technique: Swana pranayama method ‘Technique? : Swana with slandhara & mocla bandas Benefits nsitaone 3. BhasrhaPranayama Posture ~ Preparation Stages of pace Intensiy of breathing Technigee + Stgee 1-6 Table2 + Development of Stages of Bhasin Benefits Linatons m m oe} wm 3 mB 1% i m4 4 7% m4 15 16 17%6 7 8 8 1% 178 1 178 w vw ct 188 153 C Kapalbhati Pranayama Be ‘The growing tree 12 Tadle3 Lung Volumes and Types ofInhalation/ 184” ‘The red and blue nose 192! "staan n Kaplan hasta Gunatar shaped) pranayama 19 Postre 188 bel aed hi ‘CHAPTER $—ASANAS FOR PRANAYAMA 196 Technique ; Stages 1-4 185, A. Standing Posture 1 Benefits 16 B. Lying Posture —Shavasana 199 ‘Limitations 186 C. SittingPostures — 196, ‘D. Surya Bheda Pranayama 186 Sukhosana 7 198, Technique + Stages 17 ‘Ardhapadmasana 1% Benefit 7 Pageasana Po Listens we Sidahsana 260 Surya Ange Pranayama 17 Siddha yor asane 2 ‘Technique 197 ‘Vejrasana 202 FPlavini Pranayama 168 sintusena a Technique 188 Bhadeesana 203 Sequence 188 D.KeyaSthairyam, 204 basastad bid E._Discomfort 205 CHAPTER 8—PRANAYAMA FOR CHILDREN. 199+ bale sada Lo ‘A. The ideal Ageto Commence Pranayama 190 CHAPTER 10—MUDEAS RELIVANT TO PRANAYAMA. 207 Special Nadi Shodhana for Chien 10 anne me VavinionNo.t + Using the fingers 19 (late ictuleletatale 7 Variation No.2: Using the arms 1» ‘Variation No. 3. ‘Using the legs 1 a = C. Developing Breath Awareness: 191 Poe oe Abdominal breathing at) Chinmaya Muara 22 The humming bee breath: 191 Tee 3 G Brahma Mudra 1H. Bhairava and Bhairavi Madras 1. Prana Vaya Mudras and Blements Prana mura ‘Apana muda Semana medra ‘dana mura ‘Vyana mudra ‘Yoni or Shanmukhi Mudra Khochar or Nabho Mudra ‘Shambhavi Mudra or Bhrumadhya Drisht ‘Agochari Mudra or Nasikagea Drsht Unmani Madea ‘Akashi Mudra OzErRE a3 2 25 215 a5 26 216 216 216 27 a 28 218 219 (CHAPTER 11 BANDHAS RELEVANT TO PRANAYAMA 220, A. The Three Granthis B.Jalandhare Bancha © Uddiyana Banda D. Moola Baia BMaha Baridha (CHAPYER 12— HATHA YOGA PRADIPIKA (ON PRANAYAMA Sotra APPENDIX Jala Net Sutra Net : eee 10 20 a m 2 23 2 2 231 233 PART 3 —PRANA VIDYA (CHAPTER 1—IMPORTANT RULES (CHAPTER 2— ESSENTIAL FOUNDATION introduction ‘The Practice of Hatha Yoga “The Practice of Yoga Nida ‘The Praticeof Japa ‘The Practice of Apa Japs aya Sthairyam or Body Awareness (Chidolasha Dharana Visualisation and Concentration (Chaksa Shuddhi, Tattwa Shuddhi and Kriya Yoga EO MRS OMe (CHAPTER 3— OUTLINE OF PRACTICES ‘A. Prelimirary Practices B. Intermediate Practices © Advanced Practices CHAPTER 4— PRELIMINARY PRACTICES ‘A Awareness of the Paychic Passage B._Awargness ofthe Chakras C._Awareness ofthe Five Pranas 1D, _Uijyi Bioaihing with So-Ham in the Spinal Passage B, Inner Body Awareness F LightBody Awareness G. Resolveto Awaken the Pranas a Bees 4 8 BURREER RE PERE EERE (CHAPTER 5 — AWAKENING THE PRANA— PRANA VIDYA FOR BEGINNERS Practices 3 1. Merging of ronaand Apana at Miahipuira Awareness of the Pingsla Pahveay ‘Circulating Prana in the Nadis ‘Ascending and descending on Ida/Plngala sides Awakening Prana Sushamna aaen (CHAPTER 6 — RAISING THE PRANA— INTERMEDIATE PRACTICES. Practices 6° Expansion and Relaxation 7. Expansidn and Contracign 7 8, Raking Prana from Mootadhara to Manipara in Fingala and Descending in 1d 9... Raising the Prana from Manipura to joa in Pingalaand inlda 30. Combined Revision Practice (CHAPTER? — DISTRIBUTION OF PRANA— ADVANCED PRACTICES Practices 7 11, Toternal Dittbution of Prana with Expansion and Relaxation. 12. Infernal Disuibution of Prana with Expansion and Coniraetion. i 18, External Distribution of Prana with Expansioitatd © Relaxation 14. External Distribution of Prana with Expansion and Contraction 15. Vision of Prana Shakti 2 g 2.8 314 (CHAPTER 8 — SEL HEALING Practices 16, Avtar Tataka ona Physical Body Part 17. Awakening the Prana 18, Light Body — Entering into Pranamaya Kesha 19, Distribution of Prana 20, Perfecting Pranic Awakening for Healing Purposes CHAPTER 9—HEALING OTHERS Practices 21. Creating the Image ofthe Person tobe Heald 22, Healing Another Person by Means ofa Photograph 123, Healing Another Person by Means of an Object 24, Healing by Touch 25. Selt-pusification eee 8 BREREE Bees 8 PART ONE PRANA INTRODUCTION oF al yg and ott spritict practi Kt. cease the reat cosmic power Kundalini Shak which lies eiled three and {half dimes fr mooladhara chakrs, The process of awakening this Foe or prana je described inthe gripes as "The ight of bind rising. frome awl fo hempen, ted 0,0. golden threat”. The earth is rmocladhera chek, heaven, sajna chekr, the bird is, maha prone and th golden thead Is sushormna medi which urs through the ‘enti of the spinal column, By manipulating, storing and expanding the prana wiin the body, it is possible to awoken the sleeping rape Shalt, This the hindamental parpose of the yoqie sciences pranayama expanding the dimensions of pina) and Prana Vidya Genowiedge of prena Kundan shalt (anseroconmi iggy) In the. Upanishads it is,said, “A mam may have oars, eye, all faculties tnd rls ote Boy al es he as Malays, hoe 18 no cansciousness." Prana is both-macrocosmic and microcosrric being the snbeteson val fe. Mahaprana (he great pana) s the come nivel allzncmpessng energy outof wich we raw substance through the breathing process. According to Paramahamsa Snyarnda "Yor etal cncobe macro pana? enol ope thou Band sou woul not be ae psndernd coe f Tend” The “ari pranerinthe body penn aps sean, ita and yan fave at once part of his Maaprana‘and elo Separete fom Bes ea pa he ie tea GARG TH oh Gl eperecs Ste rao asc nn ela of Kendal és ig Main A Sal! ley nal Weng ‘beings the tivind consciousness AAS edavérted into prand’ Or energy, ‘and as the Kunidalind is the tepefvoir for this magnanimous s known as Prana Shakti. eon me ig ie tne ers Lota a cere hice meee wane a mere zp incaneee eens ie aus coamernrsarese cami hye GaSe yp a ton Sake ieee ra org eagle wantin sata ie ceo oe ie en era fot Sod men Rocca fear ia ramrac eters roe fonts Soca mctnttas m Stet acre Seer mney Secenmeaam cates SeceenNecsmanercnas Prana Shakti (microcosmic enefgy) Prana Shakti aso manifests as sx main cenzes or chakras (storehouses (of prana), which are located along the spinal column. The lowest chakra in the energy circuit is mooladhara,, The next chakra, swadhisthana, is two fingers-width above meoladhara, and corresponds to the sacral plexus. Above thiss manipura, behind the ‘vel, which corresponds to the solar plesus. m the spinal column, ‘in the region ofthe heart, is anahata chakra Which is connecied to the ‘cardiac plexus. In the middle ofthe neck is vishuddli chakra which ‘corresponds tothe cervical plexus. At the very top of the spinal cord, at the medulla oblongata, is aja chakra, which is connected to the pineal giand in the physical body. In order to control the functions of the body, Prana Sakti also ‘nies in the five major prana vayus, known se pram, span, Samana, udana, and vyana, In the Upanishads, Prana Vayu is also «alec the “in breath", apana the “out brath", samana the “middle ‘breath, and dana the “up breath”. Vyana is the “all proasize breath” ‘Prana Vayu s inhalation, apana exhalation, samana, the tine between the two, and udana, the extension of samana, Each vaya is inter dependent and interconnected. In the Chondogys Upenishad itis isked, “On what are you (ody and senses) and. yourself (sul) ‘supported? On pra. On whats rana supported? On apena. On hat ‘5 apana suppertal ? On Vyant. On what i$ vyarat suppor ? On ‘ savant” On acount o hese fve msn movements of pans, ve ‘minor or upapraae are produced. They are known as koma wl stimulates blnking,kritara which generates hunger, thirst, sneezing, ‘and coughing, denaaiia which induces sleep and yawning, rage Which causes hiccups and belching, and dhanavjaya which Tigers Ltpmediately after death. Together these ten pranas control the enlre ‘procesces of the human body. Necessity of prana Cf the five vayus the two mos influential are prana and spana Prana he fared moving force whch oid to crete eld Inoving upwacds rom heave! othe tot. Apna the otvar ‘oving fee which sald create aed moving dowmiards rm the nivel oe ans Both pra an apana move spantneoualy In the body, but can be contlea Through tantse tnd yopte proctor inne Cha ad eet ts ened {te with ean inte Sel cent the rol of hich te waking of Kundan moment ra compli eaves he By consciousness departs Inuse prot and cocouenca 0 thf pole of he on source the lhe Pooper sayy, The pon torn of he Sto ec ew sao shen aan thre 0S prov jet onthe Sif” 03) At deny hen the breath ope Sn he fran leaves, the force which held the body together deteriorates, Tr alongwith it o dos the body. Therefore the breath and rane Se kened ta thread nthe radar Upanha, “Verly bya, 8 by Ut, is wl anal ngs are bl ogee. Thar ‘Sith hen nds i ids haben ond Boman hy te hl toga er Ie tw” Aa log a the prenatal, Stay want Frome dine of conception up nil four months, the fous surges puely onthe matters pans eis Ike + tumour fa the mo Edy. Aer ur monte pre enters the forms and ideal fe tens As the dividual prana begin 0 mave, the igual Body functions bese active. However, the es prana becomes independent once fs btn and wars best Without prama we vould be decaying corpsos with no ability to see, trove or hate There «charming tryin he Prepeshad which illustrates this "The deities (ofthe body) are ether, air, fre, water, 5 uh ph mink, nd Sete leery ae cae he rn ofthe yb vee oppor: Bat, the cheat the "Do ede sou ne tig mg gi saps en ag ib the dts contra Soin hoor fee oi ly nmacy the ka a Sens ea at Hm and hos Prt ha etl and aac Re formar ps siete ess ta en I wie he nur w id he tae Sena a ‘te als ge ey ea Multi-dimensionat energy Prana oF the tangible manifestaon of the higher Self, ows through various energy pathways or matrices within the body. ‘The three ‘most important paths of pranic energy are known as ida wad, ingata nadi ard sushumna nad and are located along the length of the spinal cord. Ida and pingala nadis oil around sushurana in tree dimensions, lke a spiral staircase. A complete knowledge of therm helps in understanding the inherent multi-cimensional eneegy of rman that is prana, Bt i pt pa cong seats oom em eid sre Seo Uiyeaa tara Scan Salento saat a iemaceiteemn ie netee silane ttm er Dareaeune ccm e nieces Chea dunee mata ee eet spat ecrag esa tere mete pea ee mene san Seniny tater Joe eee mee ean ae ee lope ney solar in eee oe he =: dana ts. the least dense of the pranis, and then comes SSL eS ge 6 density which i the average density of all the others. "The diferent ‘colours of the pranic or bioplasmic clouds are due t the emissions ‘of photons when electrons change their enorgy levels ftom a higher te a lower state. So, according to some scientists, the nature of prana is cloudlike and has electromagnetic energy. This gives rise 10 electro-magnetic radiations in which the wave form of electric energy andl the wave form of magnetic energy are at $0 dogroe angles to each other, resulting in Woat looks like a spical ‘These radiations have boen seen, desribed and drawn by sages and savant from all pats of the world at diferent tires. They wore photograpied about four decedes ago by a promss called Kislan Dholograpiy. Iti the experience also of psychic healers that some force leaves the body and Is transferred t9 the patient, Pranamaya kosha bing thousands of years ago he vishis and store sid that the ranas are not lest in the gross physical body Dut im 2 more Fefined and subae body called the pranamoys foska oc pron Sheath Tis body they desered as beng doulike in appearance wrth constant acy in ts nei. Dilferent colours a emited {eponding on one’ cle thinking sate of constoumness atthe re oF mecitaton and ones envrentent ‘According to Yoga, the pranamaya keska forms the fine network through which pra flows tis aso own a the pri, ene oF FHoplasme body, Tis energy body is sid fo have the same shape 5 the physi body. However, though cenaln yop ceigies Sncenraion and vsalsnton the prcstioner i able fo make It ‘cxpord and contrac expecta in the ectnique of Prana Vii I ‘Surpercption was indy attuned othe pani body, we wos ce STQay aPlight in which there ave owas of dat, wiretive Stratis conducting sak or energy. These wirelkesructres re the nas or energy Haws The his nk” sae that leper there are 50,00 lei the body, the *Prpencnar Tent "3878 SHL00 ana the "Cor Satara “sys 72,0 Tore ae thous spon thowsends of rade within the abtractre ofthe gross body ahs they distibteconsclousness al pra to eve tom “The pra eid i sometimes ale pi ples ds tothe fact that ita be Heened fo the plasma charged. gases) studied fn plasma Drysce Iie vapour of changed parties which can be acted 7 Intrnly by the mind and exerily by elese, magnetic or electromagnetic fields, Ad Pe ‘This concep is otal acceptable to rany lous dents of plasma phys metaphysis and parpaytholoy tial cay unceaent onsiesing the interrelate fran ment, omen epi npc enegs A change ne ofthe ergo Produces e coresponding change manner Due © the mon ofthe praie clouds, 6 natural tat the re dense cous tend to mete to tepion’ of laser dena, Me ‘aad by te aliracton forthe tess dnge Gouge by de moe dense ones. Thus there 1 4 cant scunty wile be poe replons. Under the action of diferent Jog practees neh ns Benayara, muds, bandhas, the Hatha Yop salar and Prana Vida, this iteminging is gray aclriea Often te alder Franc fils ao ford to ere together, giving ae To hes ot Sometimes cold inthe body, sso ight hadadieas,intonenoe, rer appetite, euble perceptions GF cloure and sousoe ake thing eoncetaion or sees shiva payee). Nang oy thee exprinces happen tore qucly teaugh’ he prciey of Bronayata which i elten eo powerfal 2 race i stelues inners in Yop, Pranic vorteres cording to the “Hata Yoga Praia “ot Pata, “Only hen a se ais thats ih ae flo pte me rife po Beto reiprna”1V5,C 1h in theprocsc scaning Meee Kandulnt Shak the practioner hae hot only ear he ea channels (rl Baltes the quay and quo tnd hve ra i accumulated in ruin cts nyt Spal et, They ae stated nthe ule dy Deore theres plows grssbuy Pre ate one alt in the chaktas a form seiring aie of ese Bah Chaise viates aa pat as tnd Welly The ake are ‘ewes point ofthe energy crt ope on touts eens ae sido be greser arto crests prsser Sats of rae ‘Cals tthe Lop ofthe erat operas on a hit eutney eat Se pone fo aie sats oftware end highes hoon Prana and consciousness ‘According, Vedanta, there are two aspects of man's existenGe — Prana ard consciousness, Prana isthe vital or bioplasmie energy 8 hi ive in ture, and conscousnass knowledge, Prana IShoowna then and coraourtn se ders ope ett tinea Conan th spit pl cles Pw ial) ‘Stich dene int cy, Pen, be Rate pend energy tnd ste i lad Prt irl cing rca stays work in coupon and tx unin wh Drake Without prang, consciousness is unable to cate, There ss tp nei fe wih oto vr {jets sa forms Oe Ngher level of eperance Prana ‘Shstousnes atone One pundanc ter! ofexstaes however thy are mutual rela ite en wit th othe, They Infact tally Cepenent ete tes merging ad a nes teoaing sep Pana cat tsb afeced by conical vores ‘What are the sof understanding he naire of our exten, 7 ‘Prana ean be understood and realised by the systematic sy 9 He inestone ocr cangtonom Ths, ower heme ial ty Datos inp har hore must be die pception noe tute of consiceanes whi ot pss fF mon people Pranayama An ese wy cf wndersling sd ressng the dimcaions of Sinn ty antic eit pecs pein th by trough yop cg ech ab prafa se Prana Vayu Snce priate nce min he bath and he body, the met stl fo sy. ‘Te word aa is onan of 0 ses pr ad ad denotes constancy, beng ere fn constant motion, Wheres rans ise val re pray he pre wih te rel se store is need. Some people spit the wor pranayama Pan ead yona snd dctine nie eat conte: However the Word Pranayama is actually comprised of the words pram and «jam ‘rich meave prenie capecly or length. Pranayama isa ehrique through which the quantity of prana in the body faved to a higher frequency. Though the practices of renayama a cersin amount of heat or creative frce generated in the entre body, which ivuences the enistng quam of rapa, This pana then rakes its way through the pingala nad ito ajna cab. When sficent heat generated witin the syst, sia chakra monitors the message back to thelbase of Kundalini and the actual aivakening of the great prana takes place. ‘Tho science of ‘pranayama is based on relentin of prana or humbkata towards this end. Breath retention By becoming aware ofthe naturé8f'me bres and by retraining it, ‘he whole'sfstain Becdmes controlled. Wien you nestain the brea {you aie stopping hervous iapulss in different parts Of the Body an hamiising the bain wave pattern Tn pranayama, the duftion of ‘Sra retention fis to be increased. ‘The longer the brea is held, {he greater the gap betwéen the nerve impulses and thelr responses in the briin. When retention is held for a prolonged periog, mental agitation is curtailed. ‘Technically speaking, and according, ta Patanall, pranayama’ is actually only retention, “The asane having bees done, is the esation of the movement of iokalaton and axkaation” (Sut 49) Inhalation and exhalatan are methods finding retention, Retention is most importantbecause it allows a kinger perio for thie assimilation ‘of prana, jut as it allows more tie forthe exhange of gases in the calls, ie, oxygen and cazbon dioxide. Trough the breath, prana and consciousness are essentially linked and can be separated by scientific ‘ans which start withthe yogic technique of learning to retain the breath, Power of prana ‘To illustrate the power of prans and tp show that it isnot merely the breath, we would like to quote here the example of Peramahamnsa Satyananda’s Guru-brother, Swami, Nadobrahmananda Saraswati ‘An experiment was conducted in the Meninger Foundation, US.A, tn verify his claim that he could Fold he breath for an our thou any difficulty, He was putin an airtight glass chamber. In a similar ‘chamber alighted candle and a live monkey were placed. Electrodes Were connected to his heart, brain and different parts of his body, and he was asked to play the tablas while the scientists moritored hhim.from outside. They also blocked his nose and esrs, and his ‘whole body was smeared with wax, because they thought that he might be able to breathe through the pores, After three minutes the candle went out, andthe monkey fell ‘unconscious after fifteen minutes, but Swann! Nedabrahmanands 0 Winued paying his tbls for more han forty minutes. Though ‘at breath he was setting, and con which at been place aa hel hn bythe arn: rag ing rd When they puts rcrophon ony pat of body lod, constant oar at waefll as ea, Heoxpsinad that wa the Sound ofthe movement of pana, adding tat ene wil comin ive slg asthe pronase ative, even fo Spe relhing eda Vidya ‘Transmission of pana i @ natural occurence which takes pace all the time, consionly a8 well az unconsciouly. Slensts have seen that the energy of the human body flows outward and inward, Vibrations er energy charges sre constantly being emuited from hye body. Some peopl have long strong prone radiations, Arnie oes hav-shon elle ralltns serch wit Kin photography has vefed this hypothesis of pranie energy. Prana fs vary ‘subtle and can only be felt by the paychlc body. Sensitive penple can fee it and those who ae healers by nature are born with iis facully'besase their pranamaya: kosher manlests predominantly. Though they have not learned tis sie fom an Guru or book these people are tepabe of healing the sick, Often they thentlves re surprised at theif own! powers and wonder wire they tive rom and ow Hey work (OF course, mast pele are not born eles, but any are capable ‘of developing this potential fo some degre though the pracie of Prana Vidya This feciique not only opens up your avrrgness of the vast toe of energy within the Human body, buts aso teaches you how 19 consciously manipulate them for thé iraprovernent of {Your own health and thet of ober, although tis Is only a very rrinor part ofthe actual practice aa ‘The alm of Prana Vidya i tis conscious manipulation of pram, Although itis refered to in the “Upanhads, “as ane; of toe oma meditation practices), the practice of Prana Vidya actually originated ithe Tans. tis one of the practice of Tanra‘and Kundan ‘Yoga, becatse| it’involves. the awakening. of energy..tantra,isra science oe system whieh concentrates Upon whatiscaled the agect (of Shalt, the! energy principle In Tantra iis sid that in order ta expand comelousnes, you have fist tovawaken tis: energy 10 ‘mina Shiva (consciousness). : " ‘Through the practices of Prana Vidya we can increase the prina within the body an enind, in order to sustain the experiences of consciousness. Ths 1s very important, and so Prana Vieya hes & very special place among the techniques of Yoga, ast deals rectly with the energy that can be intimately lated to or marced with higher flights of conselousness. Jn Prana Vidya the practitioner extracts the life force essence and ‘Sends it to various parts ef the body. The practice enables him to ‘carry the concentrated deeper force of consciousness 10 different ‘parts of the body sequentially. I is somewhat similar to the practice (f Yoga Nidre-ne difference being that in Yoga Nidra the mind is taught to jump fom one part of the body to another, whereas in Prana Vidya the aim is to allow the awareness to flow to diferent ‘centres in the body along sperifl channels or nadis. The awareness Of the different parts of the body gained through Yoga Nidra is combined with an awareness of the peychic pathwvaya running (0 ‘hese parts. Prana Vidya is a technique which includes expansion, contraction, localisation and visulistion of pranieconsslousness. Contraction of| pprana is used to calm down the turbulent tendencies ofthe mind. ‘This contraction of prava coresponds to an upward flow, and serves to concentrate the mind and 19 stil is chater. Expansion of prana, fon the other hand, is used when tho mind is dull. In ths case the ‘motion of prana is downwards. Locallsaton of pranie consciousness 's used to direct prana to a specific region of the body by means of the wil this ismade much more powerfl fhe movement of prana fs visualised, The two factors of awareness and visualisation harness the power of the pratic energy Ths power is then directed by pure wailgoseer. : Benefits af Prana Vidya ‘The enefits of ‘Prana Vidya are felt'on three levele—physicl, psychological and spiritual. You will experience them when yout have gained complete mastery over the How of prana, and not before, otherwise your experience will simply be fantasy. The first physiological benefit isthe complete charging of the body. You will feel:that you have been reborn because you will bo so fresh, relaxed and fall of vitality. There will be improvement in the functioning of all the inner organs, the digestion, endrocrinal gland system, respiratory system, heat, brain, muscles and nerves ele, and they will al respond optimally 12 one note onthe harmonium t sounds good, bat We Panache ot nara wi sound decor oulaan play many nots but fey ar notin harman il eae {Goethe ckanhony. Pana Vidya Gevelopslaner harmony s0 that ine nner ergas synchronise to play e's melody beauty. ‘Prana Vidya cats exponsion of conaiounessin fr of aang ental day denepig grenter wares ante ait 0 cp. Win stuntione Tt guess fer control over the Aicteaons Trach an need eon You are hen able fo understand {fang cal and to ec a defrite purpose behind every tought Tents ‘and expression. The afte of diarana of onepointed ‘Stons whhne of How ad ae of Seo wan awa, i achieved spontansuly. Te dormant centes of ‘re personaly respond to your wil andyoa lear how outs he ‘Nooctou ad uncoascous mind. 50, Para Vidya involves the Sikening of the total personality and leads he On 10 sel featsation isa goal 8 HYMN TO’ PRANA Prova burs Oke fie tnd thes ike the sin: “Hs is Bajengey Meaghan tra) ad Vag ‘It is Prithvi (the Earth)-and Rayi (the Moon). It is that which is, that'which i Hot, and that which is eternal. Like the spokes in the axte of a wheel everything is fixed fast in Prana; the Riks, the Yajus and the Samans, the sacrifice, the warrior and the Brafmana class. ‘To you O Prana, the beings bring offerings. As Prajapati, you reside in the mother’s won, and are Born anew in the vital organs and Sife forces. Dieu first ring to the gods the sacrificial offerings. You first offer she refreshing drisk to te manes, Dou are the work.of the poet sages, You are the truth of the Atharvangirasa. “4 0 Prana, you are Indra in your vigour. You are Rutt the protector. You move in the aerial space as she sun. You are the overlord of the luminous celestial Bodie. 0 Prana, when you rain over them, ‘your Beings, filled with joy, continue to live.fiere saying, “Food will be produced for us to fulfill our desire." You are yourseGf consecrated, O.-Prana, ‘Sou are the wisest sage, te consumer, the lord of cll. We are the offerers of what you consume, You are Father to us, O Maatarishor ¢ Make that Jorm auspicious for us, in which you stay in speech, in the ears and in-the eyes, that form which is extended to Manas (mind), Do not depart from us. “This universe is under the power of prana, whatever-is in the hind heaven. Protéct us as the mother protects her children. Bestow on 1s prosperity ‘and wisdom, Praskna Upanishad 6 : 1 PRANA & CONSCIOUSNESS “Until me are able to tame the two infite, universal enegjias within this mizrocorie unit, Brana Shakti and Cita Shei here is no Yoge and no edotsion We shall continue to behave Lie animal, both pg cally ant in our level of esarenes.” Paramahamsa Satyenenda “According to ance indian thogh, pra sa complex aspect of human life To have an exact smdertaning of pan ery el fortis not oxygen, neither atthe that we eae. We ca top ‘rating for peda tne ad continue lve if we develop Be ability through yopc techniques, we can evtond Os salon of fespirtio fr hour a ane, case pronaiherent us ad il maintain our fe. However, we cant live wathou prana etek forone second Daring theft four months of our development in the womb, the five prona are crete In. te tad second mors we Ive ox the pra of eur mothe. By the tied month we have out own ‘ary led. Artis we develop our own geet Fe he fourth month the ala ur oul enters te phys body, Up os puny wears pata ptecurmotherstody we ar he seers ‘The individual soul, the vata, undergies many experiences and ves in dre dimensions One dimension i waklog, te sernd reaming, andthe Wir is deep seep. inal tee dmecion Shvough prana tht we are maine alive, Prana continues fe peat during dreaming ané deep sep otherwise he moment ie slep, we woudl de ease the pranat woul stop functioning Prana fas fir dimensions of consciousness. In the waking sate it operates through the eonscious mind, ding dceaming It eperats 16 through the subsorgclous mind and atthe time of sleep it operates through the unconscious miad, The fourth dimension ofthe jva is, known as riya or the supér-conscous stale, Hence, the four states, are waking. (consciows), dreaming, Gubconscious).deep sleep ‘anconscious) and transcendental (uper-conscious). In. Sanskrit terminology shese are known as jagrat, swapna, sushupli and turiya respectively. The first Ure are the stales which we experience every ‘day, but inthe turiya state the ordinary pranas are suspended. At that stage another type of prana, sudshma or subtle prana is generated, from mooladhara chakra, and one lives on that. The prana which maintains the erdinary man of gross consciousness is called sthuie or gross prana, : “Tantric theory s, ‘Changes ou state of consciousness are brought bitty aeration {rincTevel of pana, According othe "Yop Sar of Petal he rind aid {'modigeasons ean be contoled by regulating the Pana If we cncenrte on prane, the rnd veil quickly brome Reedy and concentrate, tis wy ve can begin Yo perce the deeper sata cf the sabibiscious end unconscious mine Accting to Tai, unless expansion of consciousness brought ‘how the tieraon of energy there can bene consclous eval, ven if we mate for one thousand years. Modern peycology not cepa the proces whereby consciousness i ek re from {he rtedors ‘of fediridalty. However, the since of Tanta Traits that the awakening of para or the Heeation of energy 1 the key to sereonsaous states ow is energy relense from within the old of attr? The shat fohich les feind the mind isa fanasée force, but haw is Ht Inanfested? We tnow tat scientists have released mulear encey fom goss mater, How can we reas hat hak from the mie {ingesnalr method, ts te primary process Tent. Hence the Ipornee of such pracces Se pranayema and Prana Vis ‘They progress develop our avarahers ad contol over the it Ot pana and aatelyheip sto bring about an awakening ofthis ret potental which ies more o les dormant wit the depths of Eoracloumness “The polarity princlpte anthy phish pote two rites out of whi a ings 7 ie rit ch hr pce onion nd Piet he Nare people hich rpecchs cregy and meer ‘The word punta Mall pede Ui wach sles in Ne yn ts sors, Pata e the dort reepad of cntconsesy o the {orally of eonilounes. ‘This consciousness fo "hnowlcdge, afd fontene noting bo krowlege: Conioumnes he fey of Srwaeyes in haan ia : ‘The word pratt is composed of pra, the tame prefix as ia prona, and kr, meating-acion. This refers to prana: which is the setive principle of manifest energy. Consciousness is dormant and prana is ‘active: Nether can exist or function without the other. Prana Isa active foree without knowledge to direct ar wil. Consciousness Is knowledge without the setive power to enable realisation “Thus, the opening paragraph of “Ananda Lahari” by the great sage ‘Adi Shankaracharya states, “Is t posible for Purssha 10 create, 10 ‘act, 16 manifest to express, to dissolve, to maintain the object an the ‘whole of creation without the help of Prakris ?Shiva without Shakti, matter without energy, Parusha without Praksiti is incapable of ‘expression, manifestation and absolute motion.” Cosmic prona and cosmic consciouses ar nly rspansbl or the marilesttion of the universe. racy speaking, however, ft very dict aiterentite letieen prana and conuioumess. When Prana Vidye i preced the afte fn clsly seen Conaiousess sing, Prana nok the cause of existence nor ls geneconeness the ret Nether i ‘Snacounsess the cate nor pra teen Thy ae two appt tcstence which Sterne the ate of eveying, Para 9 Sere orconaontnes, has he polenta to moe, bu in ef ins inet. Pak as prams, Is men In everytng Ht has the Power at bul not ot ft own vlion. Sh dan of Paros Ed Pra or be invesenent of consdousnss ath pra eels inagion and soto. Saathye use the analogy hat Porshe oa see but canna walk whens Pail ci walk bl cannot se In the tantric tows, prane i symbolised as representing the feminine Drindple and consciousness as representing the masculine principle. ‘This is the basis for the concept of Shiva and Shakti and.for the vedantic and puranic concepts of gods and gnddesces, Shiva is slways accompanied by his consort Shalt The female characteristics ofthe consort are conceptualised by many human incarnations such as Kali, Durga, Parva Uma, ete. Similarly, the other gods are 18 dpc eth tek shat orconrt! fe abl Bahn and Soasnath Visi and Lakh oa Tae paar aang da oer wt ame ii heel of poly which is bin represented by conseouress ‘prnes Thd poly Panapie reponse forall of ereaion. Pra Xel conocSamest re Separate eng exiting duality, bit “Tete they ae the oppose pelo the sme ore! Consens nd prana ue the positive and igative depots of the one Iconcelvable force which is responsible for everything that takes. place nthe incvigual and Cosme dersion: These dua foes are Fenced as Hing indepencent but interdependent When they Mite, ceion Ake ylucy when toy eparte; tats dase Prana’ and Chitta Shakti ‘The dil frees ae. the basis ofthe macrocosmos ard mcrocstos. ‘The mierocosnes & the, human dimersion. According to Yoga, the uma Body isa combination of twa Imporsant elements. One is the Iie force, of Pring Saks athe oxher is he mental fore or Cia Shotts We sre a combination Of prana and chia, When these. two forces are balance, then ie goes on abealiey soothl. People in whom tis baloce fas fen place ae call ssnts or Uburted buings because they have tonseended the duality off. However, ‘whehthere singin Between pana and cofecousnesy, a o3curs Seino pole ys mental email and paychle nature manifest tn Tantra these two elemeni are known a8 Shiva ard Shakti Yoga they ae called a ad ping, the tw, great padi at ran within the lrmevrorkof the spinal cord ram base t movladhara chakra to aja chakra atthe top. The word nad eomes fom the Sanskrit sword nad whch neans fo flow Tt dees not mean nerve or, ood Vase! a commonly batevel, These nadir flows cannot be sen Ze cone ste the wie na cable. Thy are imperceptible to our physi fat even However they are definitely relies inthe same way that fovesof thought, passion, anger oF love are reals. “The ie force and mental forse permeate the whole body, not only the pets ofthe body which are perepaible but every atom and el Yihen tere feno pane, there i instant death. Without dts there tbr awareness. Corscloustess atl prana move within the body, but normally remain separewe. When they do unite, and are in perfect balance with each other atthe top of the spinal cord, the 18 mind undergoes a state of fission, and energy issues forth There is a explosion of knowledge, + moment when yo ae ewnyhng 8 Do not believe that this rind i jus a bine of habits Ge collection ‘of samkaras. It isnot Satan or a mere peychologieal entity. Mind is consciousness, a, substance, holding infinite potentiality within its ‘depths. It isthe fotality of awareness, karma, emotions, thoughts, land every action and, reaction. Once you leam to handle the mind, through the practi of ge, you wl beable to handle yours? like @ master, and not follow your whims and desires like slave. ‘Now itis your mind that fells you what to do. It frees you, to act sometimes even against your own wishes. The mind should not be Suppressed, ignored or condemned, because chita is shakti a great force in man’ which has to be tamed in onder for evolution 10 continue along its natural course CCltural historical, political or econosic evolutions not the evolution ‘ofman, Until we are able'to tame the two infirte, universal energies within this microcosmic unit, Prat Shakti and Chitta Shakti, there is no Yoga and io evolution. We shail continue to behave like ‘animals, both physically and in oar level’ awareneis, Evolution ‘means movement. For our spirt 19 move any further, the pranas ‘must be balanced, and chita must be purified Prana is a special fore with which we are bor and through which ‘we come into existence. This life force is g part af universal prone, and mind is a part of universal chitta, bt through practices such a ‘Prana Vidya you can extend the area of control of your existence Just as inthe administrative feld you extend offices from one district toanother, then from one province to another, inthe same way, You ‘have to estend the area of activity of prana from the present goss Tevel toa higher one. Prans is pure force I's Om, smaller than an ‘ator, but it can be extended out of the mindinin greater levels of fniuence. ‘The process of extending prana to greater levels of influence comes within the province of pranayama and leads to Prana Vidya, ‘knowledge of prana. Tn order to awaken pranic knowledge we tse pranayama téchniques which utilise respiration to channel sublhe energy tthe diferent levels of our being. 20 20°) ‘THE PHYSIOLOGY OF BREATHING “Af you exe realise the true reality of the Breath, you com rath ae (ol : BaramsnagssSaiyanande Pranayama is more than: jut controling the breath, ts primary rps ito avaten pra, to malian a oat bey and mind, Erde prepare cursive so at we ean becoe ava ofthe more Sub evel of or existence, However, inorder to understand nd ‘anayama beter, tis goo ea stay the plyslesy FP the rptatry stn Menigaaton oft jst ont of, ‘hur steps for waning prac awarenes Metabolism i tistence depends upon a constant supply of fod, water Oe fase we Cae or cea mantel, Metetam she ESompon clr activity fn which substances are manutactired a6 {poten down bythe colo he boy, according othe bods nods Inthe proto energy i toned apd eee forall I complex fine ‘The cxygen catenin jis one ofthe mot important substanies fr tRemeldtenoncn a fe It esaaled for way eeical reacton in whch er dane ore om one one Eton of bring oxygen trom the auosphere to the 1 Hood sean cen oa calls of he body, led wept. ‘here are to ain levels of Fein: Theis cars in he ngs and ical extra espn. The russ of fespration draw ain the ngs so at oxygen canbe Teorbed in te bod fo be eanspred toe cell Meanwhile, ferton clone som te cll sexed Inthe ale 2 The send ype of respirator happen in the ceil it and ated intemal repaion, Onygen moves int fe cl from the a blood stream and carbon dicxide moves out ofthe cell to be carcied by the blood back tothe ngs tobe disposed on extertal rapletion Respiratory structure and function ‘Tho two nose allow air to ented lave the body. They ae lined by conre aig which set aan ial Barer aga ut nd other foreign objects The tio nostrils are sefurated by’ an osteo. ‘arblagerons tissue, called the natal sepium. Als, bones called turbinses,protade from the side wals‘of tno two nostels They srealyinviease the sutae ark ie the née whichis peasy Incoming alr a5 well as easing cles inthe et 9 tht hosted foreign partes can ste down. Ths In tacn allows the mast and earn mui Hibs clean” humilly and repels ae {emipeature fair emering the longs Duss trapped by Sees The

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