Nithyananda Yoga - Shastra Pramana

Original Verse

ाणो देहि थतो यावदपानं तु न धयेत ् ।
एक वासमयी मा ा ऊ वाधो गगने ि थ तः ॥ १०० ॥
रेचकः परू क चऐ् व कु भकः णवा मकः ।

ाणायामो भवेदेवं मा ा वादशसयं तु ः ॥ १०१ ॥
मा ा वादशसयं ु तऔ् नशाकर दवाकऔ ।
दोषाजालमब न तऔ् ात यऔ् यो ग भः सदा ॥ १०२ ॥
परू कं वादशं कु यात ् कु भकं षोडशं भवेत ् ।
रेचकं दश च कारः ाणायामः स उ यते ॥ १०३ ॥
अधमे वादशा मा ा म यमे वगणु ा मता ।
उ मे गणु ा ो ता ाणायाम य नणयः ॥ १०४ ॥
अधमे वेदजननं क पो भव त म यमे ।
उ मे थानमा नो त ततो वायंु न धयेत ् ॥ १०५ ॥
ब धप मासनो योगी नम कृ य गु ं शवम ् ।
नासा ि टरेकाक ाणायामं सम यसेत ् ॥ १०६ ॥

Transliteration

prāṇo dehasthito yāvadapānaṃ tu nirundhayet |
ekaśvāsamayī mātrā ūrdhvādho gagane sthitiḥ || 100 ||
recakaḥ pūrakaścaiva kumbhakaḥ praṇavātmakaḥ |
prāṇāyāmo bhavedevaṃ mātrādvādaśasaṃyutaḥ || 101 ||
mātrādvādaśasaṃyuktau niśākaradivākarau |
doṣājālamabadhnantau jñātavyau yogibhiḥ sadā || 102 ||
pūrakaṃ dvādaśaṃ kuryāt kumbhakaṃ ṣoḍaśaṃ bhavet |
recakaṃ daśa coṃkāraḥ prāṇāyāmaḥ sa ucyate || 103 ||
adhame dvādaśā mātrā madhyame dviguṇā matā |
uttame triguṇā proktā prāṇāyāmasya nirṇayaḥ || 104 ||
adhame svedajananaṃ kampo bhavati madhyame |
uttame sthānamāpnoti tato vāyuṃ nirundhayet || 105 ||
baddhapadmāsano yogī namaskṛtya guruṃ śivam |
nāsāgradṛṣṭirekākī prāṇāyāmaṃ samabhyaset || 106 ||

Translation

As long as the Prana (vital air) remains in the body, (the Yogin) should regulate the Apana (vital
air). Matra (the unit of measurement of the breath) is the time occupied by a single breath
(inspiration and expiration in the normal manner) occupying the ether upwards and downwards.
The Recaka, the Puraka and the Kumbhaka are of the character of Pranava. According to this
computation, the Pranayama is made up of twelve Matras.

101

Then should he perform the Puraka for a duration of twelve Matras. The Kumbhaka would be of
the duration of sixteen Matras, the Recaka of ten Matras and the Omkara as
well {of ten Matra-s). That is known as Pranayama. In (the practice of) the inferior type (the
Pranayama) is twelve Matra-s in duration. In one of the middle type It is considered to be twice
as many. In one of the superior type it is said to be thrice as many.

(In this manner) is the determination of the Pranayama. In one of the inferior type there is
(profuse) perspiration generated , in one of the middle type there is tremour experienced ; m
one of the superior type the Yogin attains the right position. Therefore should one control the
vital air. The Yogm, assuming the Padmasana posture, and saluting his Guru and S'iva,should
practise Prapayama all alone, with his eyes fixed on the tip of the nose.

Credits:​ The Yoga Upanishads, THE ADYAR LIBRARY, 1938

BENEFITS of PRANAYAMA and purifying the nadis

Śāstra Pramā a: Yogatattvopanishad (verses 44-46)

Original Verse

एवं मास या यासा नाडीशु ध ततो भवेत ् ।
यदा तु नाडीशु धः यात ् तदा च ना न बा यतः ॥ ४४ ॥
जाय ते यो गनो देहे ता न व या यशषे तः ।
शर रलघतु ा द ि तजाठराि न ववधनम ् ॥ ४५ ॥
कृ श वं च शर र य तदा जायेत नि चतम ् ।

Transliteration

evaṃ māsatrayābhyāsānnāḍīśuddhistato bhavet |
yadā tu nāḍīśuddhiḥ syāt tadā cihnāni bāhyataḥ || 44 ||
jāyante yogino dehe tāni vakṣyāmyaśeṣataḥ |
śarīralaghutā dīptirjāṭharāgnivivardhanam || 45 ||
kṛśatvaṃ ca śarīrasya tadā jāyeta niścitam |

Translation

By practismg thus for three months, the purification of the Na^i-s will result therefrom. When the
purification of the Nadi-s is attained, then will external symptoms arise in the body of the Yogin. I
shall relate them in their entirety : Lightness of the body, lustre, the rousing of the Jatharagni
(increase of digestive power) and shmness of the body, these will surely result then.

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Credits:​ The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Nāḍīśodhaka prāṇāyāmaḥ

Tri-shikhi-brahmanopanishad (95-96)
Śāstra Pramā a

Transliteration

hastena dakṣiṇenaiva pīḍayennāsikāpuṭam || 95 ||
śanaiḥ śanairatha bahiḥ prakṣipet piṅgalānilam |
iḍayā vāyumāpūrya brahman ṣoḍaśamātrayā || 96 ||

Translation

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

Nāḍīśodhanam

Darshanopanishad (V, 7-10)
Śāstra Pramā a

Original Verse

इडया ाणमाकृ य परू य वोदरि थतम ् ।
ततोऽि नं देहम य थं यायन ् वालावल यतु म ् ॥ ७ ॥
ब दनु ादसमायु तमि नबीजं व च तयेत ् ।
प चा वरेचयेत ् स यक् ाणं प गलया बधु ः ॥ ८ ॥
पनु ः प गलयापयू वि नबीजमनु मरेत ् ।
पनु वरेचये धीमा नडयऐ् व शनऐ् ः शनऐ् ः ॥ ९ ॥

चतवु ासरं वाथ चतवु ारमेव च ।
ष कृ वो वचरेि न यं रह येवं सं धषु ॥ १० ॥

103

Transliteration

iḍayā prāṇamākṛṣya pūrayitvodarasthitam |
tato'gniṃ dehamadhyasthaṃ dhyāyan jvālāvalīyutam || 7 ||
bindunādasamāyuktamagnibījaṃ vicintayet |
paścāvirecayet samyak prāṇaṃ piṅgalayā budhaḥ || 8 ||
punaḥ piṅgalayāpūrya vahnibījamanusmaret |
punarvirecayeddhīmāniḍayaiva śanaiḥ śanaiḥ || 9 ||
tricaturvāsaraṃ vātha tricaturvārameva ca |
ṣaṭkṛtvo vicarennityaṃ rahasyevaṃ trisaṃdhiṣu || 10 ||

Translation

Drawing the Prana vital air through the Ida, augmenting (the vital air) standing in the belly, then
meditating upon the fire flaming all round in the middle of the body, he should conceive of
("Ram") the seed of fire with Hindu and Nada; then should the wise man expel the Prana well
through the Pingala. Again, filling up through the Pingala, he should call to memory the seed of
fire. Again should the man of intellect gradually expel the air through the Ida alone. For three or
four days, or for three or four times every day, practising thus, in seclusion, six times during
each of the three Sarpdhi-s (junctions) constantly should he move about.

Pranayama with Pranava Mantra

Darshanopanishad (VI, 3-6)
Śāstra Pramā a

Original Verse

इडया वायमु ाकृ य परू य वोदरि थतम ् ।
शनऐ् ः षोडश भमा ऐ् रकारं त सं मरेत ् ॥ ३ ॥
पू रतं धारयेत ् प चा चतःु ष या तु मा या ।
उकारमू तम ा प सं मरन ् णवं जपेत ् ॥ ४ ॥
याव वा श यते ताव धारये जपत परः ।
पू रतं रेचयेत ् प चा मकारेणा नलं बधु ः ॥ ५ ॥
शनऐ् ः प गलया त वा शं मा या पनु ः ।

ाणायामो भवेदेष तत चऐ् वं सम यसेत ् ॥ ६ ॥

Transliteration

iḍayā vāyumākṛṣya pūrayitvodarasthitam |
śanaiḥ ṣoḍaśabhirmātrairakāraṃ tatra saṃsmaret || 3 ||
pūritaṃ dhārayet paścāccatuḥṣaṣṭyā tu mātrayā |

104

ukāramūrtimatrāpi saṃsmaran praṇavaṃ japet || 4 ||
yāvadvā śakyate tāvaddhārayejjapatatparaḥ |
pūritaṃ recayet paścānmakāreṇānilaṃ budhaḥ || 5 ||
śanaiḥ piṅgalayā tatra dvātriṃśanmātrayā punaḥ |
prāṇāyāmo bhavedeṣa tataścaivaṃ samabhyaset || 6 ||

Translation

Drawing the vital air through the Ida and filling up (the air) standing in the belly (with it), slowly
should one remember the letter " A " there, for the duration of sixteen Matra-s. The filled up (air)
should be held thereafter for the duration of sixty-four Matra-s. Here also should he remember
the form of the letter " U " and mutter the Pranava (mentally). Intent on prayer he should hold
(the air) as long as it is possible (for him to do so). Thereafter the wise man should expel the
filled-in air with (the remembrance of) the letter " M," through the Pingala, for a duration of
thirty-two Matra-s therein, slowly again. This will be Pranayama Thus should he practise even
thereafter.

Pranayama with Pranava mantra (2)

Darshanopanishad (VI, 7-10)
Śāstra Pramā a

Original Verse

पनु ः प गलयापयू मा ऐ् ः षोडश भ तथा ।
अकारमू तम ा प मरेदेका मानसः ॥ ७ ॥
धारयेत ् पू रतं व वान ् णवं सजं पन ् वशी ।
उकारमू त स यायन ् चतःु ष या तु मा या ॥ ८ ॥
मकारं तु मरन ् प चा ेचये दडया नलम ् ।
एवमेव पनु ः कु या दडयापयू बु धमान ् ॥ ९ ॥
एवं सम यसेि न यं ाणायामं मनु ी वर ।
एवम यासतो न यं ष मासा ानवान ् भवेत ् ॥ १० ॥

Transliteration

punaḥ piṅgalayāpūrya mātraiḥ ṣoḍaśabhistathā |
akāramūrtimatrāpi smaredekāgramānasaḥ || 7 ||
dhārayet pūritaṃ vidvān praṇavaṃ saṃjapan vaśī |
ukāramūrtiṃ sa dhyāyan catuḥṣaṣṭyā tu mātrayā || 8 ||
makāraṃ tu smaran paścādrecayediḍayānilam |
evameva punaḥ kuryādiḍayāpūrya buddhimān || 9 ||
evaṃ samabhyasennityaṃ prāṇāyāmaṃ munīśvara |
evamabhyāsato nityaṃ ṣaṇmāsād jñānavān bhavet || 10 ||

105

Translation

Again, filling up through the Pingala, similarly, for a duration of sixteen Matras, should he here
also remember the form of the letter " A," with the one pointed mind. The knowing one should
hold the filled in air, muttering the Pranava, with full control (over himself), meditating on the
form of the letter " U " for a duration of sixty-four Matras ; he should then expel the air through
the Ida, remembering the letter " M ". The knowing one should repeat again in this manner,
filing through the Ida and in this manner practise Prapayama daily, O mighty sage !

Pranayama with Kumbhaka

Darshanopanishad (VI, 21-23)
Śāstra Pramā a

Original Verse

व नयोगान ् व या म ाणायाम य सु त ।
सं ययो ा मकालेऽ प म या ने वाथवा सदा ॥ २१ ॥
बा यं ाणं समाकृ य परू य वोदरेण च ।
नासा े ना भम ये च पादा गु ठे च धारणात ् ॥ २२ ॥
सवरोग व नमु तो जीवे वषशतं नरः ।

Transliteration

viniyogān pravakṣyāmi prāṇāyāmasya suvrata |
saṃdhyayorbrāhmakāle'pi madhyāhne vāthavā sadā || 21 ||
bāhyaṃ prāṇaṃ samākṛṣya pūrayitvodareṇa ca |
nāsāgre nābhimadhye ca pādāṅguṣṭhe ca dhāraṇāt || 22 ||
sarvarogavinirmukto jīvedvarṣaśataṃ naraḥ |

Translation

Drawing in the Prana air outside and filling up with (that in) the belly, in the morning and
evening twilights, in the hour before the dawn (Brahma) at noon or at all times, and holding it at
the tip of the nose, in the middle navel and at the big toes of the feet, the man will live for a
hundred years, and of all diseases.

Effect of the Pranayama with Kumbhakas

Darshanopanishad (VI, 23-24)
Śāstra Pramā a

106

Original Verse

नासा धारणा वा प िजतो भव त सु त ॥ २३ ॥
सवरोग नवृ ः या ना भम ये तु धारणात ् ।
शर रलघतु ा व पादा गु ठ नरोधनात ् ॥ २४ ॥

Transliteration

nāsāgradhāraṇādvāpi jito bhavati suvrata || 23 ||
sarvaroganivṛttiḥ syānnābhimadhye tu dhāraṇāt |
śarīralaghutā vipra pādāṅguṣṭhanirodhanāt || 24 ||

Translation

By one holding it at the tip of the nose, O thou of austere vow! will (the Prana "air) be brought
under complete control , by holding it /in the middle of the navel there will be avoidance of all
diseases ; by confining it to the big toes of the feet, O Brahman ' there will be lightness of the
body.

Shitali Pranayama

Darshanopanishad (VI, 25-26)
Śāstra Pramā a

Original Verse

िज वया वायमु ाकृ य यः पबेत ् सततं नरः ।
मदाह व नमु तो योगी नीरोगता मयात ् ॥ २५ ॥

िज वया वायमु ाकृ य िज वामलू े नरोधयेत ् ।
पबेदमतृ म य ं सकलं सखु मा नयु ात ् ॥ २६ ॥

Transliteration

jihvayā vāyumākṛṣya yaḥ pibet satataṃ naraḥ |
śramadāhavinirmukto yogī nīrogatāmiyāt || 25 ||
jihvayā vāyumākṛṣya jihvāmūle nirodhayet |
pibedamṛtamavyagraṃ sakalaṃ sukhamāpnuyāt || 26 ||

Translation

He who always drinks air by inhaling it through the tongue, that, Yogin will attain immunity from
disease, and of fatigue, and thirst ; he who should confine the air at the root of the tongue, after

107

inhaling it by means of the tongue, will coolly drink the nectar of immortality and enjoy all
happiness ;

Pranayama through left nostril

Darshanopanishad (VI, 27)
Śāstra Pramā a

Original Verse

इडया वायमु ाकृ य वू ोम ये नरोधयेत ् ।
यः पबेदमतृ ं शु धं या ध भमु यते ह सः ॥ २७ ॥

Transliteration

iḍayā vāyumākṛṣya bhrūvormadhye nirodhayet |
yaḥ pibedamṛtaṃ śuddhaṃ vyādhibhirmucyate hi saḥ || 27 ||

Translation

He who, after inhaling the air through the Ida, confines it at the middle of the eyebrows, will drink
pure nectar and will surely be released from all diseases.

Pranayama with kumbhaka in navel

Darshanopanishad (VI, 28)
Śāstra Pramā a

Original Verse

इडया वेदत व तथा प गलयऐ् व च ।
नाभऔ् नरोधये ेन या ध भमु यते नरः ॥ २८ ॥

Transliteration

iḍayā vedatattvajña tathā piṅgalayaiva ca |
nābhau nirodhayettena vyādhibhirmucyate naraḥ || 28 ||

Translation

O thou, the knower of the truth of the Veda! He who confines (the air inhaled), through the Ida
as well as the Pingala, in the navel, that man is released from all diseases.

108

Shitali Kumbhaka

Darshanopanishad (VI, 28-29)
Śāstra Pramā a

Original Verse

मासमा ं सं यायां िज वयारो य मा तम ् ।
अमतृ ं च पब नाभऔ् म दं म दं नरोधयेत ् ॥ २९ ॥
वातजाः प जा दोषा न य येव न सशं यः ।

Transliteration

māsamātraṃ trisaṃdhyāyāṃ jihvayāropya mārutam |
amṛtaṃ ca pibannābhau mandaṃ mandaṃ nirodhayet || 29 ||
vātajāḥ pittajā doṣā naśyantyeva na saṃśayaḥ |

Translation

If, during the three Samdhyas (twilights) for one full month, one should, after inhaling the air by
means of the tongue, and drinking that nectar little by little, confine it in the navel, (for him) all
ailments arising from a preponderance of Vata (wind) and Pitta (bile) will undoubtedly perish.

Kumbhakas to heal diseases of the head

Darshanopanishad (VI, 30-31)
Śāstra Pramā a

Original Verse

नासा यां वायमु ाकृ य ने व वे नरोधयेत ् ॥ ३० ॥
ने रोगा वन यि त तथा ो नरोधनात ् ।
तथा वायंु समारो य धारयेि छर स ि थतम ् ॥ ३१ ॥
शरोरोगा वन यि त स यमु तं ह साकं ृ ते ।

Transliteration

nāsābhyāṃ vāyumākṛṣya netradvandve nirodhayet || 30 ||
netrarogā vinaśyanti tathā śrotranirodhanāt |
tathā vāyuṃ samāropya dhārayecchirasi sthitam || 31 ||
śirorogā vinaśyanti satyamuktaṃ hi sāṃkṛte |

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Translation

Should he confine the air in the pair of eyes, after inhaling it through the nostrils, all
eye-diseases vanish ; so also, by confinement (of air) in the two ears (all ear-diseases) ;
similarly after inhaling the air, should he hold it in the head, all diseases of the head vanish
The truth has been told O Samkrti.

4 kinds of pranayama

Śāstra Pramā a: Yoga Kundali-Upanishad (Cahpter 1, 19-21)

Original Verse

ाणरोधमथेदानीं व या म समासतः ।
ाण च देहगो वायरु ायामः कु भकः मतृ ः ॥ १९ ॥
स एव व वधः ो तः स हतः के वल तथा ।
यावत ् के वल स धः यात ् तावत ् स हतम यसेत ् ॥ २० ॥
सयू जायी शीतल च भ ी चऐ् व चतु थका ।
भे ऐरेव समं कु भो यः यात ् स हतकु भकः ॥ २१ ॥

Transliteration

prāṇarodhamathedānīṃ pravakṣyāmi samāsataḥ |
prāṇaśca dehago vāyurāyāmaḥ kumbhakaḥ smṛtaḥ || 19 ||
sa eva dvividhaḥ proktaḥ sahitaḥ kevalastathā |
yāvat kevalasiddhiḥ syāt tāvat sahitamabhyaset || 20 ||
sūryojjāyī śītalī ca bhastrī caiva caturthikā |
bhedaireva samaṃ kumbho yaḥ syāt sahitakumbhakaḥ || 21 ||

Translation

Then I shall presently relate briefly about the control of the vital air. Prana is air coursing through
the body and Ayama is said to be Kumbhaka (holding under control). The same is said to be of
two kinds: the combined (Pranayama) and that (which is practised) alone by itself. One should
practise the combined Pranayama till he attains success in the (practice of Kumbhaka) alone by
itself. The Kumbhaka which is practised along with Surya, Ujjayi, Siitali and Bhastrl as the
fourth, that is the combined Kumbhaka.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

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The Surya Kumbhaka - A powerful purifying technique

Śāstra Pramā a: Yoga Kundali-Upanishad (Chapter 1, 22-26)

Original Verse

प व े नजने देशे शकरा द वविजते ।
धनःु माणपय ते शीताि नजलविजते ॥ २२ ॥
प व े ना यु चनीचे यासने सखु दे सखु े ।
ब धप मासनं कृ वा सर व या तु चालनम ् ॥ २३ ॥
द ना या समाकृ य ब ह ठं पवनं शनऐ् ः ।
यथे टं परू ये वायंु रेचये दडया ततः ॥ २४ ॥
कपालशोधने वा प रेचयेत ् पवनं शनऐ् ः ।
चतु कं वातदोषं तु कृ मदोषं नहि त च ॥ २५ ॥
पनु ः पनु रदं काय सयू भेदमदु ा तम ् ।

Transliteration

pavitre nirjane deśe śarkarādivivarjite |
dhanuḥpramāṇaparyante śītāgnijalavarjite || 22 ||
pavitre nātyuccanīce hyāsane sukhade sukhe |
baddhapadmāsanaṃ kṛtvā sarasvatyāstu cālanam || 23 ||
dakṣanāḍyā samākṛṣya bahiṣṭhaṃ pavanaṃ śanaiḥ |
yatheṣṭaṃ pūrayedvāyuṃ recayediḍayā tataḥ || 24 ||
kapālaśodhane vāpi recayet pavanaṃ śanaiḥ |
catuṣkaṃ vātadoṣaṃ tu kṛmidoṣaṃ nihanti ca || 25 ||
punaḥ punaridaṃ kāryaṃ sūryabhedamudāhṛtam |

Translation

In a hallowed and secluded spot devoid of pebbles and the like, which is within the ambit of a
bow (in extent), devoid of chillness, fire and water, sacred, on a seat neither high nor low, which
gives comfort and is easy to take, assuming the baddha-padmasana posture, and with the
rousing of the Sarasvati, slowly drawing in the external air through the right Nadi one should
fill-in the air as much as could be desired and then expel it through the Ida or drive up the air
slowly for purifying the skull. This destroys the four kinds of disorders arising out of Vata and
also intestinal worms. This should be practised again and again and is known as the Surya
variety.

Credits:

111

The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words:

The Ujjayi Kumbhaka - Easy technique to relieve your Cold!

Śāstra Pramā a: Yoga Kundali-Upanishad (Chapter 1, 26-29)

Original Verse
मखु ं सयं य नाडी यामाकृ य पवनं शनऐ् ः ॥ २६ ॥
यथा लग त क ठा ु दयाव ध स वनम ् ।
पवू वत ् कु भयेत ् ाणं रेचये दडया ततः ॥ २७ ॥
शीष दतानलहरं गल ले महरं परम ् ।
सवरोगहरं पु यं देहानल ववधनम ् ॥ २८ ॥
नाडीजलोदरं धातगु तदोष वनाशनम ् ।
ग छति त ठतः कायमु जा या यं तु कु भकम ् ॥ २९ ॥

Transliteration

mukhaṃ saṃyamya nāḍībhyāmākṛṣya pavanaṃ śanaiḥ || 26 ||
yathā lagati kaṇṭhāttu hṛdayāvadhi sasvanam |
pūrvavat kumbhayet prāṇaṃ recayediḍayā tataḥ || 27 ||
śīrṣoditānalaharaṃ galaśleṣmaharaṃ param |
sarvarogaharaṃ puṇyaṃ dehānalavivardhanam || 28 ||
nāḍījalodaraṃ dhātugatadoṣavināśanam |
gacchatastiṣṭhataḥ kāryamujjāyyākhyaṃ tu kumbhakam || 29 ||

Translation

With the mouth well under control, slowly drawing the air through the two Nadis (Ida and
Pingala) in such a way that it may occupy the space from the throat up to the heart, making a
noise, one should hold the vital air as before and then expel it through the Ida. This meritorious
and excellent practice removes the heat produced in the head, and phlegm of the neck and
further, drives away all diseases and raises the warmth of the body; and destroys the dropsy of
the Nadis and the disorders affecting the humours. This should be performed by one while
moving and standing and is known as the Kumbhaka called Ujjayl.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

112

Sitali-Kumbhaka - Great healing technique!

Śāstra Pramā a: Yoga Kundali-Upanishad (Cahpter 1, 30-31)

Original Verse

िज वया वायमु ाकृ य पवू वत ् कु भकादनु ।
शनऐ् तु ाणर ा यां रेचयेद नलं सधु ीः ॥ ३० ॥
गु म ल हा दकान ् दोषान ् यं प ं वरं तषृ ाम ् ।
वषा ण शीतल नाम कु भकोऽयं नहि त च ॥ ३१ ॥

Transliteration

jihvayā vāyumākṛṣya pūrvavat kumbhakādanu |
śanaistu ghrāṇarandhrābhyāṃ recayedanilaṃ sudhīḥ || 30 ||

gulmaplīhādikān doṣān kṣayaṃ pittaṃ jvaraṃ tṛṣām |
viṣāṇi śītalī nāma kumbhako'yaṃ nihanti ca || 31 ||

Translation

The man of clear intellect should, after (performing) Kumbhaka as before, draw in the air:
through the tongue and should slowly expel it through the two nostrils. Dyspepsia, enlargement
of the spleen and the like disorders, consumption, biliousness, fever, thirst and poisons, this
Kumbhaka known as Sitali kills.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

The Bhastrika Kumbhaka - Spark the inner fire of Health!

Śāstra Pramā a: Yoga Kundali-Upanishad (Cahpter 1, 32-39)

Original Verse

मखु ं सयं य य नेन ाणं ाणेन रेचयेत ् ॥ ३२ ॥
यथा लग त क ठा ु कपाले स वनं ततः ।
वेगेन परू येत ् कं च धृ प माव ध मा तम ् ॥ ३३ ॥
पनु वरेचयेत ् त वत ् परू ये च पनु ः पनु ः ।

113

यथऐ् व लोहकाराणां भ ावेगेन चा यते ॥ ३४ ॥
तथऐ् व वशर र थं चालयेत ् पवनं शनऐ् ः ।
यथा मो भवे देहे तथा सयू ण रेचयेत ् ॥ ३५ ॥
यथोदरं भवेत ् पणू पवनेन तथा लघु ।
धारय ना सकाम यं तजनी यां वना ढम ् ॥ ३६ ॥
कु भकं पवू वत ् कृ वा रेचये दडया नलम ् ।
क ठोि थतानलहरं शर राि न ववधनम ् ॥ ३७ ॥
कु डल बोधकं पु यं पाप नं शभु द सखु म ् ।

मनाडीमखु ा त थकफा यगलनाशनम ् ॥ ३८ ॥
गणु यसमु भतू ि थ य वभेदकम ् ।
वशषे णे ऐ् व कत यं भ ा यं कु भकं ि वदम ् ॥ ३९ ॥

Transliteration

mukhaṃ saṃyamya yatnena prāṇaṃ ghrāṇena recayet || 32 ||
yathā lagati kaṇṭhāttu kapāle sasvanaṃ tataḥ |
vegena pūrayet kiṃciddhṛtpadmāvadhi mārutam || 33 ||
punarvirecayet tadvat pūrayecca punaḥ punaḥ |
yathaiva lohakārāṇāṃ bhastrāvegena cālyate || 34 ||
tathaiva svaśarīrasthaṃ cālayet pavanaṃ śanaiḥ |
yathā śramo bhaveddehe tathā sūryeṇa recayet || 35 ||
yathodaraṃ bhavet pūrṇaṃ pavanena tathā laghu |
dhārayannāsikāmadhyaṃ tarjanībhyāṃ vinā dṛḍham || 36 ||
kumbhakaṃ pūrvavat kṛtvā recayediḍayānilam |
kaṇṭhotthitānalaharaṃ śarīrāgnivivardhanam || 37 ||
kuṇḍalībodhakaṃ puṇyaṃ pāpaghnaṃ śubhada sukham |
brahmanāḍīmukhāntasthakaphādyargalanāśanam || 38 ||
guṇatrayasamudbhūtagranthitrayavibhedakam |
viśeṣeṇaiva kartavyaṃ bhastrākhyaṃ kumbhakaṃ tvidam || 39 ||

Translation

The man of clear intellect, after assuming the Padmasana posture, and keeping his neck and
belly in a line, controlling well the mouth with effort, should expel the vital air through the nose,
in such a way that it occupies with a noise the cranium from the titroat. He should fill in a little air
up to the lotus of the heart. He should again expel it as before and fill it in, again and again.

Even as the pair of bellows of blacksmiths is blown in quick succession, in the same manner
should he cause the air in the body to move slowly. Until fatigue is experienced by the body, he
should expel the air through the solar Nadi until the belly becomes filled with the air, lightly
holding the middle of the nose with the two forefingers, but not tightly, performing Kumbhaka as
before, he should expel the air through the Ida. This, which takes away the heat produced in the
throat, raises the warmth of the body, kindles the Kundali, is endowed with good qualities and
kills sin, is auspicious and health-giving, destroys the phlegm and other obstruction in the

114

interior of the mouth of the Brahma-nadl, breaks through the three kinds of swelling brought
about by the operation of the three Guna-s, should be specially performed. This is known as
the Kumbhaka called the Bhastra.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

How to start the practice of Kumbhakas?

Śāstra Pramā a Yoga Kundali-Upanishad (Chapter 1, 54-55)

Original Verse

थमे दवसे काय कु भकानां चतु टयम ् ।
येकं दशसं याकं वतीये प च भ तथा ॥ ५४ ॥
वशं यलं ततृ ीयेऽि न प चवृ या दने दने ।
कत यः कु भको न यं ब ध यसमि वतः ॥ ५५ ॥

Transliteration

prathame divase kāryaṃ kumbhakānāṃ catuṣṭayam |
pratyekaṃ daśasaṃkhyākaṃ dvitīye pañcabhistathā || 54 ||
viṃśatyalaṃ tṛtīye'hni pañcavṛddhyā dine dine |
kartavyaḥ kumbhako nityaṃ bandhatrayasamanvitaḥ || 55 ||

Translation

On the first day should be practised the four kinds of Kumbhakas, (at the rate of) ten of each
several kind. On the second day in the same way, but with the number increased by five. On the
third day, twenty (of each kind) will do. Hence, Everyday, b increasing the number by five
(progressively) per day, the Kumbhaka should be performed everyday along with the three
Bandha-s.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Pranayama and Kundalini Awakening

जे ाणो वशजे ् जीव इ चया कु टलाकृ तः।
द घा मा सा महादेवी पर े म ् परापरा॥ १५४॥

115

vrajetprāṇo viśej jīva iccayā kuṭilākṛtiḥ |
dīrghātmā sā mahādevī parakṣetram parāparā || 154 ||

Prana and apana, having moved swiftly in a distinct direction, by the wish of kundalini, that great
goddess stretches (elongates herself) and becomes the supreme place of pilgrimage of both
manifest and unmanifest. 154

Ham - Sa Breathing Teachnique

सकारेण ब हया त हकारेण वषते ् पनु ः।
हंसहंसे यमंु म ं जीवो जप त न यशः॥१५६॥

sakāreṇa bahiryāti hakāreṇa viṣet punaḥ |
haṁsahaṁsetyamuṁ mantraṁ jīvo japati nityaśaḥ ||155b||

The breath is exhaled with the sound 'Ha' and inhaled again with the sound 'Sa'. Thus the
individual always repeats this particular mantra Hamsa.
(This verse is found only in some versions of Vijnana Bhairava; hence it is given as 155b)

Equalizing Prana and meditation on Siva

Ghopanīyam prayatnena yathā ratnakarandakam
Kasyachinnaiva vaktavyam kulastrīsuratam yathā
Having equalized the outbreath and inbreath(pra’n.a and apa’na) and having enabled
the breath to flow through within the central channel(sus”umna) and having arrested
the workings of inbreath and outbreath, the well-skilled sadhaka should deeply
meditate on Lord S’iva. 13

Achieving union with Shiva through such practice

avina’bha’va samyukto jyoti’ru’pam sunirmalam&& 14

116

susu’ks”mam vya’pakam nityam nirvikalpam sada’budhah&
Through the continued practice of such discipline, the sa’dhaka becomes capable
of establishing himself in unfailing and inseparable union with the luminous form
which is extremely subtle, pervasive, eternal and immutable. 14

Sagarbha Pranayama in 3 kinds, and control of breath

uttama’ madhyama’ manda’s sagarbha’h trividhah smr’ta’h&& 15
pran.a’ya’ma’ms’ca ta’n kurya’t pu’ra kumbhaka recaka’n&

The specific kind of pra’n.a’ya’ma known as sagarbha pra’n.a’ya’ma is of three kinds –
the superior, intermediary and slow. The sa’dhaka should practice the control of
breath through pu’raka(inbreath), kumbhaka(retention of breath) and
recaka(outbreath).15

Effect of Pranayama, Dharana, Pratyahara, Dhyana

pra’n.a’ya’mair dahed dos”a’n dharan.a’bhistu kilbis”am&& 16
pratya’ha’ren.a samsarga’n dhya’nena’nas’vara’n gun.a’n&

By the practice of pra’n.a’ya’ma, the sa’dhaka incinerates all the defilements. By
dha’ran.a, he annihilates all of his sinful effects. By pratya’ha’ra, he maintains himself
completely free from the negative thoughts and vices. And by dhya’na, he becomes
capable of nullifying the effects of even those qualities which do not decay . 16

Description of Puraka

udaram pu’rayitva’tu va’yuna’ ya’vadi’psitam&& 17
pra’n.a’ya’mo bhavedevam pu’rako deha pu’rakah&

Inhaling the breath deeply to the extent possible and filling up the stomach
with the breath taken inside is the mode of pra’n.a’ya’ma known as pu’raka. 17

117

Description of Kumbhaka

pidha’ya srva dva’ra’n.i nis’vasocchvasa varjitah&& 18
sampu’rna kumbhavat tis”t’het pra’n.a’ya’mah sa kumbhakah&
Closing all the passages meant for the flow of prana and keeping free from
inhalation and exhalation, the sadhaka should remain seated like a vessel
(kumbha) completely filled up to its mouth.This mode of pra’n.a’ya’ma is
known as kumbhaka.18

Description of Rechaka

tatordhvam recayet va’yum mr’du nis’vasa samyutam |
recakastves”a vikhya’tah pra’n.a sams’aya ka’rakah ||19||
The sadhaka should empty the stomach by slowly exhaling the prana. This mode of
pra’n.aya’ma is known as recaka which is instrumental in driving the prana out. 19

Description of Matra

prasa’rya ca’gra hastam tu ja’num kr’tva’ pradaks”in.am&& 20
chot’ika’m tu tato dadya’n matrais”a’tvabhidhi’yate&

Stretching the forearm , if one encircles his knee once from left to right
simultaneously snapping his fingers, the time taken for doing such encircling once
is called ma’tra. 20

Description of Tala (Twelve Matras)

ma’tra’ dva’das’a vijn”eaya’h prama’n.am ta’la samjn”akam&& 21
Twelve ma’tras make one measure known as ta’la. 21

118

Level of Pranayama Based on Number of Talas

ta’la dva’das’akam jn”eyam pra’n.a’ya’mastu kanyasah&

madyamas’ca caturvis’aj jyes”t’has taddvigun.o bhavet&& 22

The pra’n.a’ya’ma done with the duration of 12 ta’las is of lower kind. That which is
done with the duration of 24 ta’las is of intermediary type. The supreme kind of
pra’n.aya’ma is that which is done with the duration of 48 ta’las. 22

Yogi to Increase One Tala per day in Practice of Pranayama

ekaika’m vardhayen ma’tra’m pratyaham yogavittamah&
na tvren.a vilambena kramen.aiva vivardhayet&& 23

The sa’dhaka who has known well the system of yoga should increase the duration of
pra’n.a’ya’ma by one ta’la day by day . Increasing the duration of pra’n.a’ya’ma should
not be done very swiftly or very slowly. He should increase the duration gradually and
in due order. 23

On Pratyahara

Sadashiva’s Description of Pratyāhāra

.
Śāstra Pramā a, scriptural authority:
Sadashiva reveals in K​ irana Agama - Yoga Pada (12-15)
~

Original Verse

एषामेकतमं ब वा वत योर थलं समम ् ||
ह ते ह ततलं वामह त य द णम ् |

119

त वक यकरः काय द घ वामकरं करम ् ||
वामजानसु मायु तं द णं वामके यसेत ् |
अ ज लं वा परावृ स ् - सम ि तमथा नयेत ् ||
तदानीय द था य पनु यातं समाहरेत ् |
ताव यावत-् ि थतं जातं याहार स उ यते ||
.

Transliteration

eṣāmekatamaṃ badhvā vitatyorassthalaṃ samam ||12||
haste hastatalaṃ vāmahastasya dakṣiṇam |
tatsvakīyakaraḥ kāryo dīrghaṃ vāmakaraṁ karam ||13||
vāmajānusamāyuktaṁ dakṣiṇaṁ vāmake nyaset |
añjaliṃ vāsparāvṛttis - samadṛṣtimathāssnayet ||14||
tadānīya hṛdisthāpya punaryātaṃ samāharet |
tāvadyāvat-sthitaṃ jātaṁ pratyāhārassa ucyate ||15||
.

Translation

Having assumed any one of the postures stated above and keeping the chest erect, one should
place the right palm on the left and the right leg on the left knee-joint. He should keep the joined
palms just in below his navel and should hold a straight look. Keeping his mind on the
heart-lotus, he should keep himself detached from the external objects and senses. He should
be this state of restraint so doing as he is in the yogic practice. This kind of retention of mind is
known as pratyāhāra.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

Pratyahara: withdrawal through Kumbhaka

Śāstra Pramā a Yoga-Tattvopa-Upanishad (68)

Original Verse
इि याणीि याथ यो य याहरणं फु टम ् ॥ ६८ ॥
योगी कु भकमा थाय याहारः स उ यते ।

याहार व पमाह- इि याणी त ॥ ६८ ॥

Transliteration
indriyāṇīndriyārthebhyo yatpratyāharaṇaṃ sphuṭam || 68 ||
yogī kumbhakamāsthāya pratyāhāraḥ sa ucyate |
pratyāhārasvarūpamāha- indriyāṇīti || 68 ||

120

Translation
The withdrawal of the organs of perception and action from the objects of pleasure is
Pratyahara of the plain variety ; but the withdrawal by the Yogin through the performance of
Kumbhaka is what is called Pratyahara.

Credits:​ The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Pratyahara

इि य वारकं सव सखु दःु खा दस गमम।्
इतीि या ण स य य व थः वा म न वतत॥े १३६॥

indriyadvārakaṁ sarvaṁ sukhaduḥkhādisaṅgamam |
itīndriyāṇi santyajya svasthaḥ svātmani vartate || 136 ||

All the doors of perception produce pain and pleasure through contact with the senses. Thus,
casting aside (the sensory objects) and withdrawing (the senses) within, one abides in one's
own self. ॥ 136 ॥

On Bandhas

3 Bandhas

Śāstra Pramā a: Sandilyopanishad (Cahpter VII, verses 11-12)

Original Verse
परू का ते तु कत यो ब धो जालधं रा भधः ।
कु भका ते रेचका औ ब धो जालधं रा भधः ॥ ११ ॥
अध ता कु चनेनाशु क ठसकं ोचने कृ ते ।
म ये पि चमतानेन यात ् ाणो मना डगः ॥ १२ ॥

Transliteration
pūrakānte tu kartavyo bandho jālaṃdharābhidhaḥ |
kumbhakānte recakādau bandho jālaṃdharābhidhaḥ || 11 ||
adhastātkuñcanenāśu kaṇṭhasaṃkocane kṛte |
madhye paścimatānena syāt prāṇo brahmanāḍigaḥ || 12 ||

121

Translation
The Bandha, known as the Jalam-dhara, should be
performed at the end of the in-filling of breath. The
Uddiyanaka (Bandha) (should be performed) after
Kumbhaka (holding the breath) and before expulsion
(of the vital air).

By constriction (of the anus) below,
and when constriction of the throat is made suddenly,
by Pas'cima-tana in the middle, the Prana (vital air)
will course through the Brahma-nadl.

Reference:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Uddiyana Bandha: the Anti-aging technique

Śāstra Pramā a: Varahopanishad (Cahpter V, verses 6-9)

Original Verse
उ याणं कु ते य माद व ा तं महाखगः ॥ ६ ॥
उ ययाणं तदेव यात ् त ब धोऽ भधीयते ।
उ डयाणो यसऔ् ब धो मृ यमु ात गके सर ॥ ७ ॥
त य भिु त तनोः कायात ् त य ब धो ह दु करः ।
अ नऔ् तु च लते कु औ् वेदना जायते भशृ म ् ॥ ८ ॥
न काया ु धतने ा प ना प वु मू वे गना ।
हतं मतं च भो त यं तोकं तोकमनेकधा ॥ ९ ॥

Transliteration
uḍyāṇaṃ kurute yasmādaviśrāntaṃ mahākhagaḥ || 6 ||
uḍyiyāṇaṃ tadeva syāt tatra bandho'bhidhīyate |
uḍḍiyāṇo hyasau bandho mṛtyumātaṅgakesarī || 7 ||
tasya bhuktistanoḥ kāyāt tasya bandho hi duṣkaraḥ |
agnau tu calite kukṣau vedanā jāyate bhṛśam || 8 ||
na kāryā kṣudhitenāpi nāpi vuṇmūtraveginā |
hitaṃ mitaṃ ca bhoktavyaṃ stokaṃstokamanekadhā || 9 ||

Translation

122

For the reason that the great bird performs soaring
without fatigue, for that very reason, there should be
(the practice of Uddiyana. Thence the Bandha
derives its name. This Uddiyana-bandha is verily the
Lion of the elephant of death.

The release from that
depends upon the virility of the body. The Bandha of
that description is difficult of accomplishment, (as it
cannot be easily performed at all times). When the
fire in the belly is disturbed, intense pain is produced.
It should not be performed by a hungry man, nor by
one who is given to sudden evacuation of faeces and
urine.

(Food) conducive to health and temperate,
should be eaten, little by little and several times.

Reference:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The 3 Bandhas - success to the accomplishment of Yoga

Śāstra Pramā a: Yoga-Tattvopanishad (118-122)

Original Verse

क ठमाकु य दये थापये ढया धया ॥ ११८ ॥
ब धो जालधं रा योऽयं मृ यमु ात गके सर ।
ब धो येन सषु ु नायां ाण तू डीयते यतः ॥ ११९ ॥
उ याणा यो ह ब धोऽयं यो ग भः समदु ा तः ।
पाि णभागेन सपं ी य यो नमाकु चये ढम ् ॥ १२० ॥
अपानमू वमु था य यो नब धोऽयमु यते ।

ाणापानऔ् नाद ब दू मलू ब धेन चऐ् कताम ् ॥ १२१ ॥
ग वा योग य सं स धं य छतो ना सशं यः ।

Transliteration

kaṇṭhamākuñcya hṛdaye sthāpayed dṛḍhayā dhiyā || 118 ||
bandho jālaṃdharākhyo'yaṃ mṛtyumātaṅgakesarī |
bandho yena suṣumnāyāṃ prāṇastūḍḍīyate yataḥ || 119 ||
uḍyāṇākhyo hi bandho'yaṃ yogibhiḥ samudāhṛtaḥ |
pārṣṇibhāgena saṃpīḍya yonimākuñcayed dṛḍham || 120 ||

123

apānamūrdhvamutthāpya yonibandho'yamucyate |
prāṇāpānau nādabindū mūlabandhena caikatām || 121 ||
gatvā yogasya saṃsiddhiṃ yacchato nātra saṃśayaḥ |

Translation

Constricting the throat (the Yogin) should conceive. It as the heart with a firm intellect. This is
known as the Jalatmdhara-bandha, the lion of the elephant of death. That Bandha, whereby the
Prana (vital air) will leap upwards into the Susumna Nadi and for that reason known as the
Uddyana Bandha, this is wellknown to the Yogin-s. Pressing with the heels, (the Yogin) should
constrict the genitals firmly, forcing upwards the Apana vital air. This is known as the
Yoni-bandha. The Prana and the Apana, are the Nada and the Bindu respectively and attaining
oneness through the Mulabandha, they impart success to the accomplishment of Yoga. There
is no doubt about this.

Credits:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

The Mula Bandha Explained

Śāstra Pramā a: Yoga-Sikhopanishad (104-105)

Original Verse

गदु ं पा या तु सपं ी य वायमु ाकु चये बलात ् ।
वारं वारं यथा चो व समाया त समीरणः ॥ १०४ ॥

ाणापानऔ् ना द ब दू मलू ब धेन चऐ् कताम ् ।
ग वा योग य सं स धं य छतो ना सशं यः ॥ १०५ ॥

Transliteration

gudaṃ pārṣṇyā tu saṃpīḍya vāyumākuñcayed balāt |
vāraṃ vāraṃ yathā cordhvaṃ samāyāti samīraṇaḥ || 104 ||
prāṇāpānau nāndabindū mūlabandhena caikatām |
gatvā yogasya saṃsiddhiṃ yacchato nātra saṃśayaḥ || 105 ||

Translation

Pressing the anus with the heel, (the practitioner)
should forcibly draw up the vital air in such a way
that the air would move upwards stage by stage. The
Prana and Apana (vital airs), as also the Nada (Intellect)

124

and the Bindu (mind), becoming one by means of the
Mula-bandha, bestow the successful accomplishment
of Yoga. Herein there is no doubt.

Credits:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The Uddyana Bandha explained

Śāstra Pramā a: Yoga-Sikhopanishad (106-109)

Original Verse

कु भका ते रेचका औ कत य तू डयाणकः ।
ब धो येन सषु ु नायां ाण तू डीयते यतः ॥ १०६ ॥
त मादु डीयणा योऽयं यो ग भः समदु ा तः ।
उ डयाणं तु सहजं गु णा क थतं सदा ॥ १०७ ॥
अ यसेत ् तदत तु वृ धोऽ प त णो भवेत ् ।
नाभे वमध चा प ताणं कु यात ् य नतः ॥ १०८ ॥
षा मासम यसे मृ यंु जय येव न सशं यः ।

Transliteration

kumbhakānte recakādau kartavyastūḍḍiyāṇakaḥ |
bandho yena suṣumnāyāṃ prāṇastūḍḍīyate yataḥ || 106 ||
tasmāduḍḍīyaṇākhyo'yaṃ yogibhiḥ samudāhṛtaḥ |
uḍḍiyāṇaṃ tu sahajaṃ guruṇā kathitaṃ sadā || 107 ||
abhyaset tadatandrastu vṛddho'pi taruṇo bhavet |
nābherūrdhvamadhaścāpi tāṇaṃ kuryāt prayatnataḥ || 108 ||
ṣāṇmāsamabhyasenmṛtyuṃ jayatyeva na saṃśayaḥ |

Translation

The Uddiyana-bandha should be performed at the
close of the Kumbhaka and before the Recaka (expulsion
of vital air). For the reason that by (such
Bandha) the Prana (vital air) would spring up in the
Susumna, this is said to be what is called Uddiyana by
Yogin-s. Uddiyana is always communicated by the
Guru in the natural course. (The practitioner) should
practise it without sloth, (whereupon) even an old man

125

would turn young. He should, with effort, make constriction
above and below the navel. Should he practise
it for six months, he will verily conquer death ; there
is no doubt (about it). (106-109)

Credits:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

The Jalamdhara Bandha explained

Śāstra Pramā a: Yoga-Sikhopanishad (109-112)

Original Verse

परू का ते तु कत यो ब धो जालधं रा भधः ॥ १०९ ॥
कं ठसकं ोच पोऽसऔ् वायमु ाग नरोधकः ।
क ठमाकु य दये थापये ढ म छया ॥ ११० ॥
ब धो जालधं रा योऽयममतृ ा यायकारकः ।
अध तात ् कु चनेनाशु क ठसकं ोचने कृ ते ॥ १११ ॥
म ये पि चमताणेन यात ् ाणो मना डगः ।
कु ड या ि थ य वभेदनेन न वक पक ाि तः
व ासनि थतो योगी चाल य वा तु कु डल म ् ॥ ११२ ॥

Transliteration

pūrakānte tu kartavyo bandho jālaṃdharābhidhaḥ || 109 ||
kaṃṭhasaṃkocarūpo'sau vāyumārganirodhakaḥ |
kaṇṭhamākuñcya hṛdaye sthāpayed dṛḍhamicchayā || 110 ||
bandho jālaṃdharākhyo'yamamṛtāpyāyakārakaḥ |
adhastāt kuñcanenāśu kaṇṭhasaṃkocane kṛte || 111 ||
madhye paścimatāṇena syāt prāṇo brahmanāḍigaḥ |
kuṇḍalyā granthitrayavibhedanena nirvikalpakaprāptiḥ
vajrāsanasthito yogī cālayitvā tu kuṇḍalīm || 112 ||

Translation

The Bandha known as Jalamdhara should be
performed at the close of the Puraka (in-filling the vital
air). This is of the form of constricting the throat
with a view to obstruct the passage of vital air. After
constricting the throat, he should establish (the vital

126

air) firmly in the bosom. This is known as the Jalamdhara-
bandha, which causes the full flow of nectar.
Should the constriction of the throat be made with
the immediate contraction of the nether part, by (performing)
Pas'cima-tana in the middle, the Prana (vital
air) will reach the Brahma-nadl.

Credits:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The 3 Bandhas - Instructed by Sadashiva

Śāstra Pramā a: Yoga-Sikhopanishad (101-103)

Original Verse

ब ध यमथेदानीं व या म यथा मम ् ।
न यं कृ तने तने ासऔ् वायोजयमवा नयु ात ् ॥ १०१ ॥
चतणु ाम प भेदानां कु भके समपु ि थते ।
ब ध य मदं काय व यमाणं मया ह तत ् ॥ १०२ ॥
थमो मलू ब ध तु वतीयो डीयणा भधः ।
जालधं र ततृ ीय तु ल णं कथया यहम ् ॥ १०३ ॥

Transliteration

bandhatrayamathedānīṃ pravakṣyāmi yathākramam |
nityaṃ kṛtena tenāsau vāyorjayamavāpnuyāt || 101 ||
caturṇāmapi bhedānāṃ kumbhake samupasthite |
bandhatrayamidaṃ kāryaṃ vakṣyamāṇaṃ mayā hi tat || 102 ||
prathamo mūlabandhastu dvitīyoḍḍīyaṇābhidhaḥ |
jālaṃdharastṛtīyastu lakṣaṇaṃ kathayāmyaham || 103 ||

Translation

I shall now relate, in the prescribed order, the
three Bandha-s, by performing which, this (practitioner)
will attain the conquest of vital air. When Kumbhaka
of the four varieties has been successfully accomplished,
this three-fold Bandha should be performed. That
is related by me presently. The first is Mula-bandha ;
the second is what is known as Uddiyana ; the third
is Jalamdhara.

127

Credits:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Maha Bandha

Śāstra Pramā a: Yoga-Tattvopanishad (112-115)

Original Verse

पाि ण वाम य पाद य यो न थाने नयोजयेत ् ।
साय द णं पादं ह ता यां धारये ढम ् ॥ ११२ ॥

चबु कु ं द व य य परू ये वायनु ा पनु ः ।
कु भके न यथाश या धार य वा तु रेचयेत ् ॥ ११३ ॥
वामा गेन सम य य द ा गेन सम यसेत ् ।

सा रत तु यः पाद तमु प र मानयेत ् ॥ ११४ ॥
अयमेव महाब ध उभय ऐ् वम यसेत ् ।

Transliteration

pārṣṇi vāmasya pādasya yonisthāne niyojayet |
prasārya dakṣiṇaṃ pādaṃ hastābhyāṃ dhārayed dṛḍham || 112 ||
cubukaṃ hṛdi vinyasya pūrayedvāyunā punaḥ |
kumbhakena yathāśaktyā dhārayitvā tu recayet || 113 ||
vāmāṅgena samabhyasya dakṣāṅgena samabhyaset |
prasāritastu yaḥ pādastamurūpari mānayet || 114 ||
ayameva mahābandha ubhayatraivamabhyaset |

Translation

(The Yogin) should place the hind part of the left foot on the genitals and stretching out the right
foot, should hold it firmly with both hands. Placing the chin on the heart, again he should infill
with air and holding it with Kumbhaka, as far as it lies in his power, should expel it. Having
practised first with the left side of the body, he should then practise with the right side.
Whichever foot is stretched out, he should mount it on the thigh (of the other leg). This is the
Maha-bandha and one should practise it bothways in this manner.

Credits:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Advanced Yogic Practices: 3 Types of Bandhas Revealed

Śāstra Pramā a: Yoga Kundali-Upanishad (Chapter 1, 40-41)

128

Original Verse

चतणु ाम प भेदानां कु भके समपु ि थते ।
ब ध य मदं काय यो ग भव तक मषऐ् ः ॥ ४० ॥

थमो मलू ब ध तु वतीयो डीयणा भधः ।
जालधं र ततृ ीय तु तषे ां ल णमु यते ॥ ४१ ॥

Transliteration

caturṇāmapi bhedānāṃ kumbhake samupasthite |
bandhatrayamidaṃ kāryaṃ yogibhirvītakalmaṣaiḥ || 40 ||
prathamo mūlabandhastu dvitīyoḍḍīyaṇābhidhaḥ |
jālaṃdharastṛtīyastu teṣāṃ lakṣaṇamucyate || 41 ||

Translation

When Kumbhaka of the four varieties has been well mastered, these three Bandhas should be
practised by the Yogins devoid of impurities. The first is the Mula-Bandha. The second is named
Uddiyana. The third is the Jalamdhara.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Mula Bandha

Śāstra Pramā a: Dhyana-bindopanisad (Verse 73-74)

Original Verse

अपान ाणयोऐ यं या मू परु षयोः ॥ ७३ ॥
यवु ा भव त वृ धोऽ प सततं मलू ब धनात ् ।
पाि णभागेन सपं ी य यो नमाकु चये गदु म ् ॥ ७४ ॥

Transliteration

apānaprāṇayoraikyaṃ kṣayānmūtrapurīṣayoḥ || 73 ||
yuvā bhavati vṛddho'pi satataṃ mūlabandhanāt |
pārṣṇibhāgena saṃpīḍya yonimākuñcayedgudam || 74 ||

129

Translation

By the diminution of urine and fences is attained the union of the Prana and the Apana vital airs.
By performing Mula-bandha always, even an old man becomes young. By pressing the genitals
with the heels, (the Yogin) should contract the anus, by drawing the Apana upwards : This is
known as Mulabandha.

Key words: Description and benefit of Mula Bandha

Credits:
The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE ADYAR
LIBRARY, 1938

Amazing description of The Mula-bandha - for True Yogis!

Śāstra Pramā a: Yoga Kundali-Upanishad (Chapter 1, 42-46)

Original Verse

अधोग तमपानं वऐ् ऊ वगं कु ते बलात ् ।
आकु चनेन तं ाहुमलू ब धोऽयमु यते ॥ ४२ ॥
अपाने चो वगे याते सं ा ते वि नम डले ।
ततोऽनल शखा द घा वधते वायनु ा हता ॥ ४३ ॥
ततो यातऔ् व यपानऔ् ाणमु ण व पकम ् ।
तने ा य त द तने वलनो देहज तथा ॥ ४४ ॥
तने कु ड लनी सु ता सतं ता सं बु यते ।
द डाहतभजु गीव न व य ऋजतु ां जेत ् ॥ ४५ ॥
बल वेशतो य मना य तरं जेत ् ।
त माि न यं मलू ब धः कत यो यो ग भः सदा ॥ ४६ ॥

Transliteration

adhogatimapānaṃ vai ūrdhvagaṃ kurute balāt |
ākuñcanena taṃ prāhurmūlabandho'yamucyate || 42 ||
apāne cordhvage yāte saṃprāpte vahnimaṇḍale |
tato'nalaśikhā dīrghā vardhate vāyunā hatā || 43 ||
tato yātau vahnyapānau prāṇamuṣṇasvarūpakam |
tenātyantapradīptena jvalano dehajastathā || 44 ||
tena kuṇḍalinī suptā saṃtaptā saṃprabudhyate |
daṇḍāhatabhujaṅgīva niśvasya ṛjutāṃ vrajet || 45 ||
bilapraveśato yatra brahmanāḍyantaraṃ brajet |
tasmānnityaṃ mūlabandhaḥ kartavyo yogibhiḥ sadā || 46 ||

130

Translation

When one makes the Apana with the downward course move upwards by force, by constriction
(of the sphincter-muscle of the rectum) as they call it, this is known as Mula-bandha. When the
Apana coursing upwards reaches the region of fire, then the flame of fire, caused by the vital air
to move up, increases in its height. When the fire and the Apana reach the heated Prana (vital
air), then by that (Prapa) in an overheated condition is a flame generated in the body. By that
flame the sleeping Kundalini, being very much heated, is roused and like a snake belaboured
with a stick, becomes erect with hissing and by way of entering its hole, reaches the interior of
the Brahma-nadi - Hence should always be practised the Mula-bandha by the Yogins.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

The Uddiyana Bandha described by Sadashiva

Śāstra Pramā a: Yoga Kundali-Upanishad (Chapter 1, 47-50)

Original Verse

कु भका ते रेचका औ कत य तू डयाणकः ।
ब धो येन सषु ु नायां ाण तू डीयते यतः ॥ ४७ ॥
त मादु डीयणा योऽयं यो ग भः समदु ा तः ।
स त व ासने पा औ करा यां धारये ढम ् ॥ ४८ ॥
गु फदेशसमीपे च क दं त पीडयेत ् ।
पि चमं ताणमदु रे धारये धदृ ये गले ॥ ४९ ॥
शनऐ् ः शनऐ् यदा ाण तु दसं धं नग छ त ।
तु ददोषं व नधयू कत यं सततं शनऐ् ः ॥ ५० ॥

Transliteration

kumbhakānte recakādau kartavyastūḍḍiyāṇakaḥ |
bandho yena suṣumnāyāṃ prāṇastūḍḍīyate yataḥ || 47 ||
tasmāduḍḍīyaṇākhyo'yaṃ yogibhiḥ samudāhṛtaḥ |
sati vajrāsane pādau karābhyāṃ dhārayed dṛḍham || 48 ||
gulphadeśasamīpe ca kandaṃ tatra prapīḍayet |
paścimaṃ tāṇamudare dhārayeddhṛdaye gale || 49 ||
śanaiḥ śanairyadā prāṇastundasaṃdhiṃ nigacchati |
tundadoṣaṃ vinirdhūya kartavyaṃ satataṃ śanaiḥ || 50 ||

131

Translation

After the Kumbhaka and before expelling the vital air, the Uddiyanaka has to be performed, by
which Bandha the Prana (vital air), rises up into the Susumna Nadi and for that reason this has
been called by Yogins by the name of Uddiyana. While in the Vajrasana posture, one should
firmly hold with the two hands the two feet and press the knot near the region of the ankles
against them. Then he should resort to the Pascima-tana in the belly, the heart and the neck
whereby the Prana (vital air), would slowly and steadily reach the junction of the belly. This
should always be performed slowly, after shaking off all disorders of the belly.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

How to practice Uddiyana Bandha

Śāstra Pramā a: Dhyana-bindopanisad (Verse 75-77)

Original Verse

अपानमू वमु कृ य मलू ब धोऽयमु यते ।
उ याणं कु ते य माद व ा तमहाखगः ॥ ७५ ॥
उ डयाणं तदेव या ब धो वधीयते ।
उदरे पि चमं ताणं नाभे व तु कारयेत ् ॥ ७६ ॥

उ डयाणोऽ यथं ब धो मृ यमु ात गके सर ।
ब ना त ह शरोजातमधोगा मनभोजलम ् ॥ ७७ ॥

Transliteration

apānamūrdhvamutkṛṣya mūlabandho'yamucyate |
uḍyāṇaṃ kurute yasmādaviśrāntamahākhagaḥ || 75 ||

uḍḍiyāṇaṃ tadeva syāttatra bandho vidhīyate |
udare paścimaṃ tāṇaṃ nābherūrdhvaṃ tu kārayet || 76 ||

uḍḍiyāṇo'pyathaṃ bandho mṛtyumātaṅgakesarī |
badhnāti hi śirojātamadhogāminabhojalam || 77 ||

132

Translation

By what means a great bird soars up without rest, that alone is the Uddiyana and a Bandha is
prescribed therefor. One should assume the Pascima-tana (constricting the belly) posture in the
belly above the navel. This will be the Uddiyana-bandha, the lion which will quell the elephant of
Death, and which binds (the disease-generating) phlegm which is the water of Ether having its
origin at the (thousand petalled lotus of the) head, flowing downwards.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Description and benefits of Uddiyana Bandha

How to perform the Jalamdhara Bandha

Śāstra Pramā a: Yoga Kundali-Upanishad (Chapter 1, verses 51-53)

Original Verse

परू का ते तु कत यो ब धो जालधं रा भधः ।
क ठसकं ोच पोऽसऔ् वायमु ाग नरोधकः ॥ ५१ ॥
अध तात ् कु चनेनाशु क ठसकं ोचने कृ ते ।
म ये पि चमताणेन यात ् ाणो मना डगः ॥ ५२ ॥
पवू तने मेणऐ् व स यगासनमाि थतः ।
चालनं तु सर व याः कृ वा ाणं नरोधयेत ् ॥ ५३ ॥

Transliteration

pūrakānte tu kartavyo bandho jālaṃdharābhidhaḥ |
kaṇṭhasaṃkocarūpo'sau vāyumārganirodhakaḥ || 51 ||
adhastāt kuñcanenāśu kaṇṭhasaṃkocane kṛte |
madhye paścimatāṇena syāt prāṇo brahmanāḍigaḥ || 52 ||
pūrvoktena krameṇaiva samyagāsanamāsthitaḥ |
cālanaṃ tu sarasvatyāḥ kṛtvā prāṇaṃ nirodhayet || 53 ||

Translation

The Bandha, known as the Jalamdhara, should be performed at the end of the Puraka (after
inhalation). This is causing obstruction to the passage of the vital air, of the form of constricting
the throat. When constriction of the throat is made by suddenly contracting the nether part of it

133

and with the Pascima-tana of the middle, the vital air will enter the Brahma-nadi. Having
assumed the proper posture well, in the manner described above and roused the Sarasvatl, he
should control the Prana-air.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Jalamdhara Bandha

Śāstra Pramā a: Dhyana-bindopanisad (Verse 78)

Original Verse

ततो जालधं रो ब धः क ठदःु खऔ् घनाशनः ।
जालधं रे कृ ते ब धे क ठसकं ोचल णे ॥ ७८ ॥

Transliteration

tato jālaṃdharo bandhaḥ kaṇṭhaduḥkhaughanāśanaḥ |
jālaṃdhare kṛte bandhe kaṇṭhasaṃkocalakṣaṇe || 78 ||

Translation

Then the Jalam-dhara-bandha, which destroys the flood of ailments in the throat, when the
Jalam-dhara-bandha, which is characterized by the constriction of the throat, is made.

Credits:​ The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Description and benefits of Jalam-dhara Bandha

The Three Bandhas - Anti-Aging and Enlightening!

Śāstra Pramā a: Yoga Cudamany Upanishad (45-51)

Original Verse

अपान ाणयोऐ यं या मू परु षयोः ।
यवु ा भव त वृ धोऽ प सततं मलू ब धनात ् ॥ ४७ ॥
ओ याणं कु ते य माद व ा तं महाखगः ।

134

ओ डयाणं तदेव या मृ यमु ात गके सर ॥ ४८ ॥

उदरात ् पि चमं ताणमधोनाभे नग यते ।
ओ याणमदु रे ब ध त ब धो वधीयते ॥ ४९ ॥

ब ना त ह शरोजातमधोगा म नभोजलम ् ।
ततो जालधं रो ब धः क ठदःु खऔ् घनाशनः ॥ ५० ॥

जालधं रे कृ ते ब धे क ठदःु खऔ् घनाशने ।
न पीयषू ं पत य नऔ् न च वायःु धाव त ॥ ५१ ॥

Transliteration

apānaprāṇayoraikyaṃ kṣayānmūtrapurīṣayoḥ |
yuvā bhavati vṛddho'pi satataṃ mūlabandhanāt || 47 ||

oḍyāṇaṃ kurute yasmādaviśrāntaṃ mahākhagaḥ |
oḍḍiyāṇaṃ tadeva syānmṛtyumātaṅgakesarī || 48 ||

udarāt paścimaṃ tāṇamadhonābhernigadyate |
oḍyāṇamudare bandhastatra bandho vidhīyate || 49 ||

badhnāti hi śirojātamadhogāmi nabhojalam |
tato jālaṃdharo bandhaḥ kaṇṭhaduḥkhaughanāśanaḥ || 50 ||

jālaṃdhare kṛte bandhe kaṇṭhaduḥkhaughanāśane |
na pīyūṣaṃ patatyagnau na ca vāyuḥ pradhāvati || 51 ||

Translation

The nabho-mudra (Khecari) is the great mudra. That Yogin who knows the Odyana, Jalamdhara
and Mula-bandha is the receptacle of Liberation. That is known as the Mula-bandha, wherein,
having pressed the gentials with the kick of the heel and firmly contracted the same, (the Yogin)
should draw the Apana vital air upwards. Even an old man always becomes a young man by
means of the Mula-bandha, on account of the union of the Prana and Apana vital airs and the
diminution of urine and faeces. Whereby the great bird soars high without effort, that alone is
the Odyana, the lion of the elephant of death. Behind the belly and below the navel, the Bandha
is known as the (Pascima) Tana, while it is known as the Odyana in the belly, where a Bandha
is prescribed. Whereby one binds the water of ether having its origin in the head and flowing
downwards, for that reason (it is known as) the Jalamdhara-bandha, which destroys the
numerous ailments of the throat. When the Jalamdhara bandha, which destroys the numerous
ailments of the throat, is effected, neither does the nectar flow into the fire, nor does the vital air
leap forwards.

135

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

On Dharana

Note:​ ​Dharana is one of the 6 limbs of the Shashtanga Yoga of Sadashiva. In this section,
selected Yoga Upanishads reveal specific techniques of D​ harana.

Definition of Dharana - Shastra Pramana

Tejo-bindupanishad (35)
Śāstra Pramā a

Original Verse

य य मनो या त मण त दशनात ् ।
मनसा धारणं चऐ् व धारणा सा परा मता ॥ ३५ ॥

Transliteration

yatra yatra mano yāti brahmaṇastatra darśanāt |
manasā dhāraṇaṃ caiva dhāraṇā sā parā matā || 35 ||

Translation

The state of abstraction attained by the mind, when it sees the Brahman whithersoever it might
traverse, is known as the Supreme Dharana.

Definition of Dharana - Atma Pramana

Atma ​Pramā a

Paramahamsa Nithyananda defines:
“Dharana needs to be understood in a deeper way. If you are able to absorb energy without
breathing, that is the breathing without thoughts, the veil which covers your inner light is lifted;
removed. Your mind is now capable of expressing what it carries in its seed form. It can just
create any world you want. The science and ability to project anything you want and enjoy is
dharana.”

YouTube video : Ashtanga Yoga – Dharana, power of your mind
https://www.youtube.com/watch?v=z29JwvWkNfE

136

Dharana: beholding the Atman through every sense

Śāstra Pramā a Yoga-Tattvopa-Upanishad (69-72)

Original Verse

य यत ् प य त च ु या त दा मे त भावयेत ् ॥ ६९ ॥
य य छृ णो त कणा यां त दा मे त भावयेत ् ।
लभते नासया य यत ् त दा मे त भावयेत ् ॥ ७० ॥
िज वया य सं य त दा मे त भावयेत ् ।
वचा य यत ् पशृ े योगी त दा मे त भावयेत ् ॥ ७१ ॥
एवं ानेि याणां तु त दा म न धारयेत ् ।

Transliteration

yadyat paśyati cakṣurbhyāṃ tattadātmeti bhāvayet || 69 ||
yadyacchṛṇoti karṇābhyāṃ tattadātmeti bhāvayet |
labhate nāsayā yadyat tattadātmeti bhāvayet || 70 ||
jihvayā yadrasaṃ hyatti tattadātmeti bhāvayet |
tvacā yadyat spṛśedyogī tattadātmeti bhāvayet || 71 ||
evaṃ jñānendriyāṇāṃ tu tattadātmani dhārayet |

Translation

Whatever the Yogin sees with his eyes, he should conceive of all that as the Atman. Whatever
one hears with his ears, he should conceive of all that as the Atman. Whatever he scents with
his nose, he should conceive of all that as the Atman. Whatever taste he feels with his tongue,
he should conceive of all that as the Atman. Whatever he touches with his integument, he
should conceive of all that as the Xtman. In this manner he should hold in the Atman (the
innermost Brahman) whatever (results from the functioning) of his organs of perception.

Credits:​ The Yoga Upanishads, THE ADYAR LIBRARY, 1938

~4 KINDS OF DHARANAS EXPLAINED BY SADASHIVA

.
In this verse, Sadashiva describes 4 types of dharanas.
.
Śāstra Pramā a, scriptural authority:
Sadashiva reveals in K​ irana Agama - Yoga Pada (18-19)
~
ORIGINAL VERSE

137

सं स धयो गनो मु यं धारणानां चतु टयम ् ||
वि नसौ या मतृ ा बा यापरा या धारणा तु ताः |
.
TRANSLITERATION
saṃsiddhayogino mukhyaṁ dhāraṇānāṁ catuṣṭayam ||
vahnisaumyāsmṛtā bāhyāparākhyā dhāraṇāstu tāḥ |
.
TRANSLATION
There are four kinds of dhārana to be essentially practiced by an accomplished yogin. They
are: (i) vahni, (ii) saumya, (iii) amṛtā and (iv) para.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

Vahni Dhāraṇa

The first type of Dharana explained by Sadashiva is called Vahni D​ hārana.​
.
Śāstra Pramā a, scriptural authority:
Sadashiva reveals in K​ irana Agama - Yoga Pada (19-20)
~
Original Verse
मलू ं रेफपटु ा त थं प चम थं च ब दगु म ् ||
चलाणसयं तु ा द ता धारणा पावक मता |
.
Transliteration
mūlaṃ rephapuṭāntasthaṁ paṅcamasthaṁ ca bindugam ||
calārṇasaṃyutā dīptā dhāraṇā pāvaka matā |
.
Translation
Dhāraṇa done with the accompaniment of the mula mantra placed between repha added with
pañcama and bindu corresponding to the vāyu bīja is known as vahni dhārana.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

Benefits of Vahni Dhāraṇa

Continuing on Vahni ​Dhārana,​ here Sadashiva describes its benefits.

138

.
Śāstra Pramā a, scriptural authority:
Sadashiva reveals in K​ irana Agama - Yoga Pada (20)
.
ORIGINAL VERSE
सव धारे हसं ा द पापः बगृ ेव सं येत ् ||
.
TRANSLITERATION
sarvoddhāresrihiṃsādi pāpaḥ bṛgeva saṃkṣayet ||
.
TRANSLATION
Through the practice of this kind of dhāraṇa one can get over the sinful effects arising out of
arihiṁsa (i.e. injuring pious men and high-souled persons).
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

Continuing on Vahni Dhāraṇa

.
Śāstra Pramā a, scriptural authority:
Sadashiva reveals in K​ irana Agama - Yoga Pada (21)
~
ORIGINAL VERSE

कोणम डल थो यं कू टो वि न वयं भवेत ् |
.
TRANSLITERATION
trikoṇamaṇḍalasthosyaṁ kūṭo vahnissvayaṁ bhavet |
.
TRANSLATION
During this process of (vahni) dhārana the aspirant should consider himself as though he is
inside of a triangled mandala.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

139

Saumya Dhāraṇa

The second Dharana described by Sadashiva in Kirana Agama is called Saumya Dharana.
.

Śāstra Pramā a, scriptural authority:
Sadashiva reveals in K​ irana Agama - Yoga Pada (21)
.
ORIGINAL VERSE
वायवु ेि टत सवा गो बीजदाहा दकृ परम ् || 21 ||
पवू तवा रसयं ु तस ् - सौ ये ब दयु तु वयम ् |
तोयम डलम य तः प रत तने वेि टत || 22 ||
.
TRANSLITERATION
vāyuveṣṭita sarvāṅgo bījadāhādikṛtparam || 21 ||
pūrvoktavārisaṁyuktas - saumye binduyutassvayam |
toyamaṇḍalamadhyastaḥ paritastena veṣṭitah || 22 ||
.
TRANSLATION
Fixing the mind mainly on saumya mandala (i.e. ardhacandra mandala) which is to be
contemplated upon as surrounded of trikona mandala and encircled by catursasra mandala
(corresponding to vāyu) with the accompaniment of seed letters corresponding to the fire, water
and air, he should consider himself as if he is seated in toya mandala.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

BENEFITS of Saumya Dhāraṇa

Sadashiva describes the results of Saumya Dharana.
.
Śāstra Pramā a, scriptural authority:
Sadashiva reveals in ​Kirana Agama - Yoga Pada (23)
.
ORIGINAL VERSE
शाि तपिु टकर चेयं - उपसग वसजनी |
स एवा मतृ सयं ु तः नवेनो व योिजत || 23||
.
TRANSLITERATION
śāntipuṣṭikarī ceyaṁ - upasargavisarjanī |
sa evāsmṛtasaṁyuktaḥ pranavenordhva yojitah || 23 ||

140

.
TRANSLATION
This kind of dhārana is efficacious in granting śānti and puṣṭi. This is also capable of effecting
the annulment of diseases and death.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

3rd Dhāraṇa by Sadashiva: Amrita Dharana

.

Śāstra Pramā a, scriptural authority:
Sadashiva reveals in ​Kirana Agama - Yoga Pada (24)
.
ORIGINAL VERSE
ब दगु ो बीजदाहा द वरेण नवेि टतः |
अमतृ ये ं स ō मिू न या पनी जीवमकु ं या || 24 ||
.
TRANSLITERATION
bindugo bījadāhādi trisvareṇa niveṣṭitaḥ |
amṛteyaṃ sadō mūrdhni vyāpinī jīvamukaṃkṣayā || 24 ||
.
TRANSLATION
Raising the breath with pranava placed along with the seed letters pertaining to fire etc added
with bindu, he should fix his mind on bramha-randhra. This is known as amṛta-dhārana which
brings out the full efforescence of the soul’s inherent nature.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

Benefits of Amrita Dharana

.
Śāstra Pramā a, scriptural authority:
Sadashiva reveals in K​ irana Agama - Yoga Pada (25)
~
ORIGINAL VERSE
अकार ब दसु यं ु तो नादशि तसअं ि वतः |

141

ब डु र तसवा गो ललाट थानसं तः || 25 ||
.
TRANSLITERATION
akārabindusaṁyukto nādaśaktisaṃanvitaḥ |
biṇḍurakṣitasarvāṅgo lalāṭasthānasaṃśritaḥ || 25 ||
.
TRANSLATION
Dhārana which is done with the accompaniment of akāra, bindu and nāda, all being covered (or
grounded) by anusvāra is known as para. The mind is to be fixed on a place between the
eye-brows.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

~YOGA PRACTICE: Benefits of Para-Dharana

.
Śāstra Pramā a, scriptural authority:
Sadashiva reveals in K​ irana Agama - Yoga Pada (26)
.
ORIGINAL VERSE
तदापि थतो योगी भवे मृ यबु ह कृ तः |
चत ो धारना धायाः मशि थ तल णः || 26 ||
.
TRANSLITERATION
tadāpassthito yogī bhavenmṛtyubahiṣkṛtaḥ |
catasro dhāranā dhāryāḥ kramaśassthitilakṣaṇaḥ || 26 ||
.
TRANSLATION
Through the practice of para-dhārana one can attain the effulgence of the sun and immortality.
All these kinds of dhārana which are established through the scriptural statements are to be
practiced according to the prescriptions.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

142

~Effortless Dharana

.
In this verse, Sadashiva explains about vaiśeṣika, a​ n effortless type of Dharana.
.
Śāstra Pramā a, scriptural authority:
Sadashiva reveals in K​ irana Agama - Yoga Pada (29)
.
ORIGINAL VERSE
वशै े षक वकाय तु व थ ाणग ति थतः |
ग वा च हि तमधू ानं - उ घातोऽसौ वशषे तः ||२९||
.
TRANSLITERATION
vaiśeṣikasvakārye tu svasthaprāṇagatissthitaḥ |
gatvā ca hantimūrdhānaṃ - udghāto'sau viśeṣataḥ ||29||
.
TRANSLATION
Vaisesika is one who gets trained enough and whose dharana process takes place without any
endeavour on his own part. Even if he is engaged in hus mundane activities, his breath process
gets adjusted itself to the state of dharana.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

Conquering Death through Dharana

Śāstra Pramā a Yoga-Tattvopa-Upanishad (84-87)

Original Verse

भू मरापोऽनलो वायरु ाकाश चे त प चकः ।
येषु प चसु देवानां धारणा प चधो यते ॥ ८४ ॥
पादा दजानपु य तं पृ थवी थानमु यते ।
पृ थवी चतरु ं च पीतवण लवणकम ् ॥ ८५ ॥
पा थवे वायमु ारो य लकारेण समि वतम ् ।

यायं चतभु जु ाकारं चतवु ं हर मयम ् ॥ ८६ ॥
धारयेत ् प च घ टकाः पृ वीजयमा नयु ात ् ।
पृ थवीयोगतो मृ यनु भवेद य यो गनः ॥ ८७ ॥

Transliteration

bhūmirāpo'nalo vāyurākāśaśceti pañcakaḥ |

143

yeṣu pañcasu devānāṃ dhāraṇā pañcadhocyate || 84 ||
pādādijānuparyantaṃ pṛthivīsthānamucyate |
pṛthivī caturaśraṃ ca pītavarṇaṃ lavarṇakam || 85 ||
pārthive vāyumāropya lakāreṇa samanvitam |
dhyāyaṃścaturbhujākāraṃ caturvaktraṃ hiraṇmayam || 86 ||
dhārayet pañca ghaṭikāḥ pṛthvījayamāpnuyāt |
pṛthivīyogato mṛtyurna bhavedasya yoginaḥ || 87 ||

Translation

The Earth, Water, Fire, Air and Ether: these form the five-fold group (of elements). Dharana of
the gods (Brahman, Visnu, Rudra, Is'vara and Sadasiva) in the five is said to be of a fivefold
character. From the foot on to the knee is said to be the region of Prthivi (the earth). Prthivl is
the quadrilateral, is of an yellow colour, and of the character of the syllable 'Lam.' Having forced
in the vital air in the region of Prthivl, along with the syllable 'Lam,' meditating on the four-faced
(Brahman) with the four arms and of the colour of gold, (the Yogin) should hold the vital air
for five Ghatika-s. (By doing so) he will attain the conquest of Prthivi. From the Prthivi-yoga
there will be no death for the Yogin.

Credits:​ The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Dharana: go beyond fear of water

Śāstra Pramā a Yoga-Tattvopa-Upanishad (88-89)

Original Verse

आ जानोः पायपु य तमपां थानं क ततम ् ।
अपोऽधच ं शु लं च वबं ीजं प रक ततम ् ॥ ८८ ॥
वा णे वायमु ारो य वकारेण समि वतम ् ।

मरन ् नारायणं देवं चतबु ाहुं कर टनम ् ॥ ८९ ॥

Transliteration

ā jānoḥ pāyuparyantamapāṃ sthānaṃ prakīrtitam |
apo'rdhacandraṃ śuklaṃ ca vaṃbījaṃ parikīrtitam || 88 ||
vāruṇe vāyumāropya vakāreṇa samanvitam |
smaran nārāyaṇaṃ devaṃ caturbāhuṃ kirīṭinam || 89 ||

144

Translation

From the knee on to the anus is said to be the region of Water. Water is the
crescent and is of a white colour ; the syllable 'Vam' said to be its seed. Forcing the vital air
along with the syllable 'Vam' through the region of Water, calling to mind the god Narayana, with
four arms, wearing the crown, of the bright white colour of crystal, the Acyuta of the silk-robe,
(the Yogin) should hold the vital air for five Ghatika-s. (On doing so) he is rid of all sins.
Thenceforward there is no fear for him from water and he will not find a watery grave.

Credits:​ The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Dharana: conquer fire!

Śāstra Pramā a Yoga-Tattvopa-Upanishad (90-93)

Original Verse

शु ध फ टकसकं ाशं पीतवाससम यतु म ् ।
धारयेत ् प च घ टकाः सवपापऐ् ः मु यते ॥ ९० ॥
ततो जला भयं नाि त जले मृ यनु व यते ।
आ पायो दया तं च वि न थानं क ततम ् ॥ ९१ ॥
वि नि कोणं र तं च रेफा रसमु भवम ् ।
व नऔ् चा नलमारो य रेफा रसमु वलम ् ॥ ९२ ॥

य ं वरदं ं त णा द यसं नभम ् ।
भ मो धू लतसवा गं सु स नमनु मरन ् ॥ ९३ ॥

Transliteration

śuddhasphaṭikasaṃkāśaṃ pītavāsasamacyutam |
dhārayet pañca ghaṭikāḥ sarvapāpaiḥ pramucyate || 90 ||
tato jalādbhayaṃ nāsti jale mṛtyurna vidyate |
ā pāyorhṛdayāntaṃ ca vahnisthānaṃ prakīrtitam || 91 ||
vahnistrikoṇaṃ raktaṃ ca rephākṣarasamudbhavam |
vahnau cānilamāropya rephākṣarasamujjvalam || 92 ||
triyakṣaṃ varadaṃ rudraṃ taruṇādityasaṃnibham |
bhasmoddhūlitasarvāṅgaṃ suprasannamanusmaran || 93 ||

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Translation

From the anus on to the heart is said to be the region of Fire. Fire is the triangle, is of a red
colour, and takes its origin from the syllable ' Ram '. Forcing the vital air radiant with the syllable
'Ram ' into the region of Fire, calling to mind Lord Rudra, with the three eyes, the best ower
of boons, shining like the young orb of the Sun, with his body entirely besmeared with ashes,
and full of grace, (the Yogin) should hold the vital air for five Ghatika-s, (On doing so) he is not
scorched by fire. Even if he should enter a pit full of fire, his body will not be affected.

Credits:​ The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Dharana: BEYOND THE AIR ELEMENT

Śāstra Pramā a Yoga-Tattvopa-Upanishad (94-96)

Original Verse

धारयेत ् प च घ टका वि ननासऔ् न द यते ।
न द यते शर रं च व ट याि नकु डके ॥ ९४ ॥
आ दया वु ोम यं वायु थानं क ततम ् ।
वायःु ष कोणकं कृ णं यकारा रभासरु म ् ॥ ९५ ॥
मा तं म तां थाने यकारा रभासरु म ् ।
धारयेत ् त सव मी वरं व वतोमखु म ् ॥ ९६ ॥

Transliteration

dhārayet pañca ghaṭikā vahnināsau na dahyate |
na dahyate śarīraṃ ca praviṣṭasyāgnikuṇḍake || 94 ||
ā hṛdayād bhruvormadhyaṃ vāyusthānaṃ prakīrtitam |
vāyuḥ ṣaṭkoṇakaṃ kṛṣṇaṃ yakārākṣarabhāsuram || 95 ||
mārutaṃ marutāṃ sthāne yakārākṣarabhāsuram |
dhārayet tatra sarvajñamīśvaraṃ viśvatomukham || 96 ||

Translation

From the heart on to the middle of the eyebrows is said to be the region of Air. Air is the
Sat-kona (figure with six corner-angles formed by placing two isosceles triangles, one above
the other, with their bases parallel to each other and their apexes pointing one upwards and the
other downwards), is of a black colour and manifested in the syllable ' Yam'. Forcing the vital air
through the aerial region along with the radiant syllable ' Yam ', (the Yogin) should meditate

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on the all-knowing Is'vara, facing all directions, as (having his stand) there and hold the vital air
for five Ghatika-s. (On doing so) he will move through etherial space like Air. For the Yogin,
there will be neither death nor fear from the aerial element.

Credits:​ The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Dharana: Move in etheral space

Śāstra Pramā a Yoga-Tattvopa-Upanishad (97-102)

Original Verse

धारयेत ् प च घ ठका वायवु योमगो भवेत ् ।
मरणं न तु वायो तु भयं भव त यो गनः ॥ ९७ ॥
आ मू या ु मधू ा तमाकाश थानमु यते ।
योम वृ ं च धू ं च हकारा रभासरु म ् ॥ ९८ ॥
आकाशे वायमु ारो य हकारोप र शकं रम ् ।
ब दु पं महादेवं योमाकारं सदा शवम ् ॥ ९९ ॥
शु ध फ टकसकं ाशं धतृ बाले दमु औ् लनम ् ।
प चव यतु ं सऔ् यं दशबाहुं लोचनम ् ॥ १०० ॥
सवायधु ऐ् धतृ ाकारं सवभषू णभू षतम ् ।
उमाधदेहं वरदं सवकारणकारणम ् ॥ १०१ ॥
आकाशधारणात ् त य खेचर वं भवे वु म ् ।
य कु ि थतो वा प सखु म य तम नतु े ॥ १०२ ॥

Transliteration

dhārayet pañca ghaṭhikā vāyuvadvyomago bhavet |
maraṇaṃ na tu vāyostu bhayaṃ bhavati yoginaḥ || 97 ||
ā bhrūmadhyāttu mūrdhāntamākāśasthānamucyate |
vyoma vṛttaṃ ca dhūmraṃ ca hakārākṣarabhāsuram || 98 ||
ākāśe vāyumāropya hakāropari śaṃkaram |
bindurūpaṃ mahādevaṃ vyomākāraṃ sadāśivam || 99 ||
śuddhasphaṭikasaṃkāśaṃ dhṛtabālendumaulinam |
pañcavaktrayutaṃ saumyaṃ daśabāhuṃ trilocanam || 100 ||
sarvāyudhairdhṛtākāraṃ sarvabhūṣaṇabhūṣitam |
umārdhadehaṃ varadaṃ sarvakāraṇakāraṇam || 101 ||
ākāśadhāraṇāt tasya khecaratvaṃ bhaved dhruvam |
yatra kutra sthito vāpi sukhamatyantamaśnute || 102 ||

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Translation

From the middle of the eye brows on to the (other) end of the crest is said to be the region of
Ether. Ether is the circle and is of the colour of smoke and is manifest as the syllable 'Ham'.
Forcing the vital air into the region of Ether along with the syllable ' Ham', (the Yogin) should
meditate on the great God S'amkara of the form of the Bindu, of the form of Ether, the
Sadashiva of the colour of clear crystal and holding the crescent on his crest, with five faces,
with a pleasing feature, with ten arms and (five sets of) three eyes, equipped with all weapons
and decked with all jewels, with one half of his body shared by Uma, bestowing boons, and the
prime-cause of all causes. By holding the vital air in Ether, for the Yogin, there will surely accrue
the power of moving through etheral space. Wherever he might remain, he derives immense
Bliss.

Credits:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Dharana: Expression of Yogic Powers

Śāstra Pramā a Yoga-Tattvopa-Upanishad (103-104)

Original Verse

एवं धारणाः प च कु या योगी वच णः ।
ततो ढशर रः या मृ यु त य न व यते ॥ १०३ ॥

मणः लयेना प न सीद त महाम तः ।

Transliteration

evaṃ dhāraṇāḥ pañca kuryādyogī vicakṣaṇaḥ |
tato dṛḍhaśarīraḥ syānmṛtyustasya na vidyate || 103 ||
brahmaṇaḥ pralayenāpi na sīdati mahāmatiḥ |

Translation

Thus should the accomplished Yogin perform the five Dharana-s. Thence will he acquire a
strong frame. There is no death for him. The Yogin of mighty intellect is in no way harmed,
even should Brahman meet with dissolution.

Credits:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

148

Dharana on the navel center

Tri-shikhi-brahmanopanishad (109-110)
Ś​ āstra Pramā a

Original Verse

ना भक दे च नासा े पादा गु ठे च य नवान ् ।
धारये मनसा ाणान ् सं याकालेषु वा सदा ॥ १०९ ॥
सवरोगऐ् व नमु तो जीवे योगी गत लमः ।
कु रोग वनाशः या ना भक देषु धारणात ् ॥ ११० ॥

Transliteration

nābhikande ca nāsāgre pādāṅguṣṭhe ca yatnavān |
dhārayenmanasā prāṇān saṃdhyākāleṣu vā sadā || 109 ||
sarvarogairvinirmukto jīvedyogī gataklamaḥ |
kukṣirogavināśaḥ syānnābhikandeṣu dhāraṇāt || 110 ||

Translation

The Yogin should project and hold his Vital airs along with his mind in the knot of the navel, the
tip of the nose and the big-toe of the foot, with great effort during the morning and evening
twilights or always. (Should he do so), the Yogin would live freed from the clutches of all disease
and rid of fatigue. By (such) Dharana (as is described above) in the knots of the navel, diseases
of the belly will be cured.

Dharana at the tip of the nose

Tri-shikhi-brahmanopanishad (111-112)
​Śāstra Pramā a

Original Verse

नासा धारणा द घमायःु या देहलाघवः ।
ा मे महु ूत सं ा ते वायमु ाकृ य िज वया ॥ १११ ॥
पबति षु मासेषु वाि स धमहती भवेत ् ।

अ य यतु च ष मासा महारोग वनाशनम ् ॥ ११२ ॥

Transliteration

nāsāgradhāraṇāddīrghamāyuḥ syāddehalāghavaḥ |
brāhme muhūrte saṃprāpte vāyumākṛṣya jihvayā || 111 ||

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pibatastriṣu māseṣu vāksiddhirmahatī bhavet |
abhyasyatuśca ṣaṇmāsānmahārogavināśanam || 112 ||

Translation

By Dharana at the tip of the nose, longevity and lightness of the- body will be attained. For him
who, for three months,drinks the air, after drawing it with his tongue, whenever the Muhurta
presided over by Brahman arrives,there will be great accomplishment in (the power of) speech.
For him who practises (thus) for six months,there will be the destruction of great maladies.

Dharana of the vital air in any limb

Tri-shikhi-brahmanopanishad (113)
Ś​ āstra Pramā a

Original Verse

य य धतृ ो वायरु गे रोगा ददू षते ।
धारणादेव म त त दारो यम नतु े ॥ ११३ ॥

Transliteration

yatra yatra dhṛto vāyuraṅge rogādidūṣite |
dhāraṇādeva marutastattadārogyamaśnute || 113 ||

Translation

By the holding of the vital air in whichever limb that is afflicted with disease, that (limb) is cured
of the affliction, by Dharana alone of the vital air.

Dharana on Earth element

Tri-shikhi-brahmanopanishad (135-136)
Śāstra Pramā a

Original Verse

आजानपु ादपय तं पृ थवी थान म यते ।
पीतला चतरु ा च वसधु ा व लाि छता ॥ १३५ ॥

मत या प चघ टका त ारो य भ जनम ् ।
अजानकु टपय तमपां थानं क ततम ् ॥ १३६ ॥

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