Science of Meditation

Swm Kriplvnanda

CHAPTER 1

MEDITATION IS INTEGRAL TO YOGA

1. Worldly Pleasure vs. Spiritual Well-Being

Yoga, meditation and sdhan (spiritual practice) are practically synonymous

terms. By properly understanding their meanings, forms, uses and purposes,
there is every possibility of resolving a seekers problems about spiritual
progress.

Wise men and women have identified the path of worldly pleasures as the path of
bhoga (pleasure-seeking) and the path of spiritual elevation as the one of yoga
(union with God). The former path is meant for the worldly person aspiring for
material well-being and the latter one is meant for the renunciate aspiring for
spiritual well-being.

Only that person who has detached himself from all worldly concerns is capable
of treading the path of yoga.

Does this mean that yoga is meant only for the renunciate? Can a worldly person
have access to it?

The path of spiritual well-being is, no doubt, a universal one, so in order to make
progress one has to acquire fitness.

A human being is born, lives and dies in society. As a result, he is influenced by

the environment of worldly enjoyments. Until that influence vanishes or until his
longing for worldly pleasures cease, respect and receptivity for the spiritual path
are not generated in him.

After many years of worldly enjoyments when he is not able to find eternal
happiness, peace and bliss, he may resort to the spiritual path. Even a worldly
seeker can walk along the path of spirituality, but his journey remains incomplete,
for his major goal is the attainment of wealth and the satisfaction of desires. Only
a pious or religious person can tread the path of liberation.

Human efforts are of four types since there are four ends or objectives of life,
viz., artha (wealth), kma (desire), dharma (religion), and moka (liberation). The
first two drag one towards worldly things while the last two lead one towards
God. The first two result in ones downfall and ignorance whereas the last two
culminate in ones upliftment and knowledge.

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2. Santana Yoga (Eternal Yoga)

Man has the general experience of pain and pleasure born of bondage and
freedom. When he experiences this duality of pain and pleasure in his conscious
state, he associates himself with the sensuous world. During sleep this contact
breaks and he feels the absence of pain and pleasure. This is his constant
experience and out of this is born a complete faith that only introversion or
looking within is the royal panacea for begetting real happiness, peace and
liberation.

In the Yoga-Sutra, the great sage Patanjali embodied the language and meaning
of yoga. He has stated, controlling, disciplining and sublimating all the contents
of mind is yoga. The sage Vysa defines yoga in his Commentary on Yoga-
Sutra as Samdhi (the state of super consciousness and perfect bliss).

There are three states of an ordinary human mind: the conscious one, the
dream-state and the state of sleep. Beyond these three is the one yogs call
tury; this is also known as samdhi.

The mind gets dirtied by coming into contact with the objects of senses and
becomes pure only when it gives up and detaches itself from the sensuous world.
The impure mind becomes the cause and culture of bondage as it is full of
worldly desires. When it is emptied of all such desires, it becomes the cause and
condition of mukti (liberation).

Purification of mind and the merging of the purified mind into its true self is yoga
or samdhi. This samdhi is the final result of all yoga practices.

God is eternal and everlasting and such is the road to God-realization.

Lord iva in the iva Samhit expresses his personal opinion on yoga: I have
studied with all precision all the sacred books of philosophy and have pondered
over them. In the end, I have come to the conclusion that Yoga stra is the
best of all scriptures.

The Garuda Purna instructs: Yoga is the only medicine for the miserable
person burning in the fires of worldliness.

3. Varieties of Yoga Originated From Differences in Temperament

Yoga is, and can only be, one. Yet, there are three main, and many secondary
types of yoga. The chief reason for all these varieties is the difference of
temperament among seekers.

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Prakrti or nature is composed of three different essential qualities or forces. Each
person has in them one or the other predominating, while one or two of the
remaining three qualities are in small or great measure. The qualities are sattva
(purity), rajas (activity), and tamas (inertia).

Hence, among the seekers, some may be sttvic, some may be rjasic and
some others may be tmasic. Owing to these differences a seeker with a rational
bent of mind practices Jna Yoga (Yoga of knowledge); the one of an emotional
nature practices Bhakti Yoga (Yoga of devotion); and a man of action takes to
Karma Yoga (Yoga of action).

Lord Krsna, addressing the blessed Uddhavaj says, I have preached the three
paths, knowledge, devotion, and action, for all aspirants of God-realisation. There
is no other way except these to merge with Me (the Universal God or Brahma).

The Yogavsistha says: The bird of Yoga has two wings, jna and bhakti
(knowledge and devotion); without them it cannot fly high in the heavens. Karma
and bhakti without jna or bhakti and jna without karma or jna and karma
without bhakti bear no fruits.

One following the path of knowledge attaches primary importance only to

knowledge and considers devotion and action as subsidiary. To the one following
the path of action, action alone is of supreme importance and knowledge and
devotion are subsidiary. The devotee places devotion above knowledge and
action. Explicitly this means that in Jna Yoga, knowledge is commander-in-
chief and action and devotion are soldiers. Similarly in Karma Yoga, the
commander-in-chief is action and the soldiers are knowledge and devotion; while
in Bhakti Yoga, devotion is the chief and knowledge and action are the soldiers.

4. Various Yogas Originated Out of the Differences in Techniques

Yoga practice can be started with intellect, mind or body. An intellectual seeker
begins by diving repeatedly into the ocean of reasoning and thereby obtains
many jewels in the form of true knowledge. This being so he can then make the
final decision to enter spiritual life. Thus a knowledge oriented seeker after taking
complete recourse to true reason, begins action and then becomes emotionally
absorbed in it. A seeker who considers himself to be knowledge oriented or
intellectual but is unable to come to any decision after years of reasoning, can be
said to be doing faulty reasoning. Such faulty reasoning does not allow a seeker
to remain firm on any decision, whereas right reasoning establishes him in a firm
decision. This firm decision itself is known as faith among devotees. Faith alone
is the source of love, surrender and worship. The knowledge oriented seeker is
called a philosopher. He does not believe in God but believes in the existence of
gross and subtle elements.

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An emotion oriented seeker begins by diving repeatedly into the ocean of
emotion and obtains precious jewels in the form of good feelings; only then do
they start acting. Thus an emotion oriented devotee first takes support of good
feelings and then having begun to act, gradually obtains right reasoning. One
considering themselves to be emotion oriented, but failing to remain stable on
any one-liking after years of efforts, can be said to be lacking faith. The absence
of good feelings does not permit a seeker to have firm faith, while existence of
good feelings invariably makes their faith unshakeable. This firm faith is known
as decision or discrimination by the reason oriented seeker. Such discrimination
is the source of devotion, self-surrender, and absorption. The emotion-oriented
seeker is called a devotee. He does believe in God but is not interested in
discussing the elements.

An action oriented seeker is by nature a scientist. He neither accepts nor rejects

the existence of God but remains a neutral observer. Since this approach is
scientific, he makes minute observations of his body, organs, prna (vital air),
mind, the intellect, etc. and comes to a decision only after making experiments.
One chooses to act only after taking into consideration various viewpoints of the
sciences, including anatomy, psychology, yoga, health and hygiene, etc. Thus an
action oriented seeker begins his action with the body and through proper
experiments understands the significance of emotion and reason. One who
considers himself to be action oriented or scientific, but does not make
experiments, cannot master that science of yoga. The neutrality of a scientist
vanishes only after the realisation of truth. One who lacks neutrality is biased and
unfit for realising the truth. Science derived out of proper experiments is called
discrimination by the reason oriented seeker. This science alone is the source of
confidence, total dedication and service. The action oriented seeker, being a
scientist is not much interested in emotion or reason as in experimentation.

Santana (eternal) Yoga is one, but its orientations are two: reason and action.
The third, love or emotion is included in reason and action. Hence it is not shown
separately.

Though there is only one yoga, seekers choose different techniques because of
the differences in their age, education, condition, ability, liking, aspiration,
readiness, etc. Due to the variety of techniques, different labels or names are
given to the same yoga.

Bhakti Yoga is also called: Karma-Samarpana Yoga, Cetana Samdhi,

Mahbhva, arangati Yoga, Prema Yoga, Prapatti wara-pranidhna,
Anugraha Yoga, Mantra Yoga, Nda Yoga, Laya Yoga, Japa Yoga and others.

Karma Yoga is also known as: Snysa Yoga, Buddhi Yoga, Samprajnta Yoga,
Sabja Yoga, Savikalpa Yoga, Hatha Yoga, Hamsa Yoga, Siddha Yoga, Traka
Yoga, Prnopsan, Sahaja Yoga, aktipta, Bindu Yoga, iva Yoga, akti

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Yoga, Kundalin Yoga; Pupata Yoga, Niskma Karma Yoga, Mah Yoga, and
others.

Jna Yoga, or knowledge oriented Yoga can also be called: Brahma Yoga,
Akara Brahma Yoga, abda Yoga, Smkhya Yoga, Rja Yoga, Prna Yoga,
Astnga Yoga, Amanaska Yoga, Asamprajta Yoga, Nirbja Yoga, Nirvikalpa
Yoga, etc.

Yogic traditions such as Vedanta, Yoga, Mantra, Tantra, Bhakti, etc. which have
come from ancient times still exist among us. Religion dominated the life of
people in ancient times; but thereafter there had been a decline in the importance
and value attached to religion, and an increasingly prevalent importance
attributed to wealth. The empire of wealth is already fully established in modern
times.

A. Vednta Yoga or Jna Yoga

An aspirant for the attainment of Vednta Yoga or Jna Yoga first has to
master the fourfold means of attaining it. They are viveka (discrimination),
vairgya (non-attachment or renunciation), satsampatti 1 (the six divine
qualities), and mumukut (spiritual aspiration).

Intense practice of this four-fold means comprises Samprajta Yoga, the

yoga in which there is self-consciousness when mind-stuff meditates on one
object. Through this kind of yogic practice rajoguna (the qualities or forces of
the active state of mind), and tamoguna (the qualities or forces of the
darkness or inertia of mind) are diminished. At the same time there is an
increasing growth of sattvaguna (the quality of purity of mind). Besides this,
one obtains the highest knowledge filled with truth or flawless intuition and
wisdom and the aparavairgya (non- attachment of the lower stage.)

At this stage, faith in karma ends and the faith in knowledge is deepened and
developed. Only after attainment of this state, i.e. the removal of physical and
mental impurities, and distraction and false coverings of illusion which hide
the real knowledge, can one become, worthy of taking up Vednta Yoga.
Thereafter nothing remains of karma. In the Upanisads, Brahmastras and
other scriptures there is a discussion of Vednta Yoga in the sections on
jna.

Jna Yoga is nothing but Nirvikalpa, the changeless Samdhi.

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Satsampattithe six divine qualities: 1. ma: conciliatory conduct; 2. Dma: self-restraint; 3. Uparati:
in difference to carnal pleasures; 4. Titika: endurance or forbearance; 5. raddh: faith; 6. Samdhna:
dissolution of all doubts.

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B. Yoga

The term yoga is inclusive of all kinds of yogas. Yet, Astnga Yoga, the yoga
of eight-fold steps is another name for Rja Yoga.

Santana Yoga the eternal and universal yoga is the most ancient as
authenticated by the Vedas. After mastering it, Maharsi Patanjali wrote the
Yogadarana, also known as Patanjalis Yoga Sutras.

Yogadarana follows the Smkhya system of philosophy and hence it is a

scripture concerning knowledge. It deals with the existence of God by giving
ample testimony for Him. It is also called the scripture of bhakti and the
scripture of yoga because it teaches the eight-fold steps to yoga. These
eight-fold steps are:

(1) Yama restraints such as non-violence, truthfulness,

non-stealing, continence, and non-possession

(2) Niyama observances including cleanliness,

contentment, austerity, study of truth, and self-
surrender to God

(3) sana postures

(4) Prnyma control of breath

(5) Pratyhra withdrawal of the mind from the sense objects

(6) Dhran focusing or fixing the mind

(7) Dhyna complete concentration of mind

(8) Samdhi the state of super-consciousness and perfect

bliss

There are two disciplines of this yoga, the external and the internal. The
external discipline in yoga includes yama, niyama, sana, prnyma, and
pratyhra; this is known as Hatha Yoga. The internal discipline includes
dhran, dhyna and samdhi; this is known as Rja Yoga.

Control of the sense organs and the nerve centres is to be mastered in Hatha
Yoga; hence, the body is the field of work. Through Raja Yoga, control of the
mind is to be mastered, and so the mind is the area of operation.

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Hatha Yoga is also called Karma Yoga because through it the organs of
action or the senses by which actions are performed are controlled. Likewise,
Rja Yoga is called Jna Yoga because through it the mind gets controlled.

The trio of dhran, dhyna and samdhi is called samyama in Yogadarana.

When samyama is fully achieved, it is called sabja samdhi, wherein the
mind which is the seed of desire yet remains. This state is also called
savikalpa samdhi (the state of meditation having subject-object or knower-
known distinction) and samprajta samadhi (samdhi with thought or
reasoning). Even this trio of samyama is considered to be the lower state as
compared to nirbija samdhi, in which the mind becomes non-mind and
hence the seed of desire no longer exists.

Karma Yoga is preached in many Upanisads such as ndilya,

Mandalbrhmana, Varh, Jbl, Dhynabind, Yogacdmani,
Yogaikhopanisad, vetvatara, Saubhgyalakmi, Yogakundal; etc. There
are books treating only Karma Yoga: Yogiyjavalkya, Gherandasamhit,
ivasamhit, Gorakapaddhati, Hathayogapradpik, Siddha-
Siddhantapaddhati, Yogabja, Amanaskayoga, etc.

Jna Yoga is discussed in the Upanisads establishing the importance of

jna. Jna Yoga itself means nirbja, asamprajta, or nirvikalpa samdhi,
all indicating the highest stage of samdhi. Jna Yoga is preached in many
Upanisad, such as: vsya, Kena, Katha, Prana, Mundaka, Mndkya,
Aitareya, Taitarya, Chndogya, vetvatara, etc.

The Upanisads establishing the importance of upsan (worship) discuss

Bhakti Yoga at length. This Upsan Yoga or Bhakti Yoga itself is sabja,
samprajta or savikalpa samdhi.

As the actions are performed with devotion and in a detached manner for the
love of God in Bhakti Yoga, so also are the actions in Karma Yoga performed
in a detached way. Hence, the Upanisads on Karma Yoga are also the ones
on Bhakti Yoga.

Bhakti Yoga is Sevarasmkhya or varavda, based on the doctrine of

Gods existence. Yogadarana supports the Smkhya philosophy based on
the existence of God, and therefore it is called the scripture dealing with
Sevarasmkhya.

All the eighteen Purnas also follow this system. These Purnas deal with all
three kinds of yoga.

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C. Mantra Yoga

Mantra Yoga is a well known branch of Bhakti Yoga. This Yoga is meant for
those worldly householders who tread the path of worldly achievements and
use religious efforts for this purpose. All efforts directed through Mantra Yoga
bear fruits. It is but natural that the pleasure loving people of this world expect
to obtain wealth and fulfillment of desires through the practice of this Yoga.

The basis of Mantra Yoga is Hatha Yoga, Hamsa Yoga or the sdhan of
prna. Prna creates nda (spontaneous sound) which in turn produces
mantra, the sacred formula which when repeated under proper condition
produces extraordinary powers.

When the spiritual seeker undergoes the experience of spontaneous sound,

mantra (Vedic, etc.), dance and mudr, he feels completely satisfied and
happy.

Mantras are linked with various Gods; hence, in order to obtain different
powers, one worships different Gods through the medium of mantras.

Mantra Yoga has sixteen embodiments. They are: bhakti, uddhi

(purification), sana, pancngasevana (worship with five limbs), cra
(conduct), dhran, divyadeasevana (worship of the celestial bodies).
prnakriy (activation of prna energy), mudr, tarpana (oblation), havana
(sacred fire), bali (sacrificial offering), yga, japa (recitation of mantra).
dhyna and samdhi.

Each branch of yoga has accepted mantra because it is a divine means of

yoga.

D. Tantra Yoga

The basis of the yoga is also Hatha Yoga, Hamsa Yoga or prnopsan. It is
a branch of the Vedas. Tantra Yoga also forms a branch of the other Indian
religions such as Jainism, Buddhism, etc. There are also independent books
on Tantra Yoga. iva-akti, the universal male-female powers are
worshipped in Tantra Yoga as they are considered to be the presiding deities
in it. At one time the empire of Tantra Yoga spread all over India.

The special feature of Tantra Yoga is that it neither considers worldly

enjoyments as something to be shunned nor is final liberation solely
accepted. It accepts both of them equally.

Knowledge can only dawn in a man with a pure body and a pure mind. This is
the primary principle of this yoga.

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An adept of Tantra Yoga is rdvaret (a perfect celibate whose sexual fluid is
sublimated), omniscient, and one possessing a divine body.

E. Bhakti Yoga

There are two main different kinds of bhakti. The vaidh bhakti, involving
ceremonial worship and the rgtmik bhakti involving total identification of
the self with the deity.

Vaidh bhakti, is meant for the average person while rgtmik bhakti is
meant for the detached devotee at a high level.

The Srmad Bhgavata has accepted nine different types of bhakti. They are:
ravana (listening), krtana (devotional singing) smarana (remembering Gods
name) padasevana (worshipping the feet of God), arcana (applying
sandalwood paste on the forehead), vandana (bowing down), dsya
(servantship to God), sakhya (friendship of God) and tmanivedana (self-
surrender to God). These are different ways in which devotion and intense
love for God is manifested. The first six types come under vaidh bhakti. The
last three, chiefly based on love, are included in rgtmik bhakti.

Devotees who accept a personal God invest godliness in a symbol or idol and
worship it.

Rgtmik bhakti has two main forms; apar, the lower, and par, the higher.
Through apar bhakti, the devotee visualizes the Universal Form of God and
the divine play of His different incarnations. At the end, through par bhakti,
he becomes one with Brahman (absolute cosmic reality) and merges into it.
Thus, he experiences both the personal and the non-personal God and feels
happily satisfied.

As long as a devotee intoxicated with love does not accept total submission
through self-surrender, he cannot enter the precincts of par bhakti.

F. Siddha Yoga

Siddha Yoga means the Yoga of the adepts. Its other name is Hatha Yoga to
which prna samyama (control and mastery over prna) is fundamental.
There are many ways of awakening the kundaIin akti, but the best course is
that of prnyma.

Prna (the vital force) is the factor which differentiates the living being from
the corpse. Hence it is evident that prna is the central link between the soul
and the body.

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 Each of the different yogic paths has its own techniques. Yet, control and
discipline of prna is directly or indirectly involved in all of them. The sense-
organs and the mind are controlled and disciplined only through the control of
prna.

Therefore, the key to the science of Yoga is prna. The great men and
women who have completely mastered Yoga know all the techniques. So
they guide the disciple to adopt a particular technique suitable to him
depending on his fitness. If the seeker proceeds on the path shown by the
master, he goes on experiencing spiritual development and as a result his
enthusiasm is kept up until he attains samdhi.

Adept yogs of ancient times would arouse kundalin akti only in the seeker
of a high order by initiating them through aktipta (the transmission of the
spiritual energy). Modern day non-adept yogs initiate a seeker through
aktipta irrespective of fitness. This situation which seems to have been
prompted by God could only be meant for the welfare of the society.

Lord iva has said: I have created the Yoga known as Mahyoga. There are
four well known Mah (great) Yogas, Mantra Yoga, Laya Yoga (the Yoga of
complete union with the Universal Self), Hatha Yoga and Rja Yoga.
Essentially there are not four different types of yoga, but four stages of one
and same Yoga. This Mah Yoga itself is called Siddha Yoga.

Anhata nda (spontaneous sound) is created through the practice of

prnymas or Hatha Yoga. This is called Nda Yoga. Through it originated
first Mantra Yoga, then at the end, Laya Yoga.

When the citta (mind stuff), the prnpna (the five vital airs), the kundalin
akti, and the vrittis (waves of thought), are completely destroyed, Laya Yoga
is mastered. The last stage of Laya Yoga is Rja Yoga.

5. Dhyna (Meditation)

Here ends the discussion of the term yoga. Now we shall examine the other
synonymous term dhyna (meditation).

One school of yoga gives most importance to meditation only, so much so that
they consider meditation itself to be yoga and call it Dhyna Yoga. Not only that
but they confidently declare that Dhyna Yoga is the best among all kinds of
yoga, because they all are part and parcel of Dhyna Yoga.

This statement on their part is not incorrect. One meaning of yoga (union with
God) is samdhi, which is an extraordinary state of citta (mind stuff). Attainment
of this state is dependent on proper practice of meditation.

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It is but natural that those who give importance to citta (mind stuff) only, consider
the body, the sense organs and prna to be subsidiary. However, it should not he
forgotten that there are other schools of yogs whose statements, too, are equally
correct.

Truth is only one, but the ways of realising it are many.

Other schools of yogs consider meditation to be only an important embodiment

of yoga and not the complete yoga. Of course, they too accept that because of
the chief role played by meditation, samdhi can be mastered only through it.
However, the best quality meditation cannot be achieved immediately. For that,
one has to make efforts for many years.

Because of the contacts of the sense organs with external sense objects, there
occur thoughts, contemplations, decisions, etc. They also occur because of the
past mental impressions. Even with these occurrences meditation does take
place to some extent. But such meditation does not last long due to the
abundance of these thoughts.

There are two areas of meditation: external and internal. When it occurs in the
external area, it can be called extroversion and when it occurs in the internal area
it can be called introversion. Even during the extroverted type of meditation, the
mind remains more related to introversion.

There are six cakras (nerve centers or plexuses) in the body. They can be called
the steps of the ladder of meditation. Until prna and apna (two of the five major
vital airs) do not remain stable in the lower cakra, they do not develop fully. The
development of a cakra means the purification of the bodily region of that cakra.
Unstable prna and apna signify physical impurities and their stability signifies
purification. Citta (mind stuff) is located in the ja chakra (nerve center between
the eye brows). Therefore, the best meditation does not occur until that cakra is
fully developed. For this reason only, dhyna is considered to be the seventh
embodiment of the eight-fold path of yoga; the order being: yama, niyama,
sana, prnyma, pratyhra, dhran, dhyna and samdhi.

In order to protect yoga, adherence to yamas (restraints) and niyamas

(observances) becomes essential. Though these two are separate from the other
six constituents, they are included in the eight embodiments of yoga because
they are like an impenetrable fort of yoga. Therefore, it is customary to begin
yoga by practising sanas (postures), along with the observance of yama and
niyama. Of course, it is not always necessary to begin yoga with the practice of
sanas. It can be started even with prnyma (breath control), pratyhra
(withdrawal of mind), dhran (focusing of mind) or dhyna (concentration of
mind or meditation). One can do an ordinary kind of mediation by resorting to any
of these.

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When a guru gives aktipta initiation to a disciple, he usually has him do
meditation. Through the initiation the prna energy is released in the disciples
body and various sanas, mudrs, prnymas and other yogic processes occur
spontaneously. All such spontaneous processes are included in cala (dynamic or
active) meditation. When this cala meditation becomes mature and assumes the
form of acala (steady or inactive) meditation, it can be said to be the beginning of
real dhyna, the seventh step of the eight-fold path of yoga. The prior stage of
cala (active) meditation is included in pratyhra and dhran. That is why other
schools of yogs consider dhyna to be a very special embodiment of yoga rather
that just yoga itself.

Control of physical senses is achieved through cala meditation, while that of the
mind is attained by means of acala meditation. In this latter meditation there is
concentration of mind and hence the existence of mind. The mature state of
dhyna (concentration) is called samdhi (state of super-consciousness and
bliss), that state in which the mind gets dissolved into prakrti (nature).

Milk can be converted into curd which can be further converted into butter and
finally into ghee (clarified butter), but this last one cannot be reconverted into
butter, curd or milk. In the same way the mind dissolved into nature becomes
non-mind, devoid of any deterioration or change. This changeless state ensures
eternal happiness, peace and bliss. It is free from the duality of pleasure and pain
and is called the final relief from all miseries or salvation or liberation. This is the
end product of yoga.

6. Sdhan (spiritual practice)

Another synonymous term for yoga and dhyna is sdhan (spiritual practice). It
means the discipline for accomplishing liberation. Disciplining is practising the
same kriya (activity) repeatedly. It can also be called formal practice or continuity
in daily performance. Regular or methodical practice of any one of the various
embodiments of yoga is yoga sdhan.

7. The First Step to Yoga: Yama

First a seeker must purity his body and mind through yoga practice. This alone is
not enough, for when he seriously starts this uphill task he has to be constantly
on the alert to see that no new impurities creep in.

Yama and niyama (restraints and observances) are aids to purification. They
help to make the sdhan simpler. If they are neglected, many hurdles crop up
during sdhan and it takes a very long time to uproot these evils. To save time
and energy, it is necessary that one must resort to yama and niyama.

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Yama and niyama build up an impregnable fort for sdhan. A seeker has to
erect a wall of yama in order that forbidden acts may not enter ones life.

Yama is designated as a mahvrata, a great vow. It does not recognise any

bounds of race, country or time. Therefore, it can be practised at any stage.

There are five disciplines of Yama described in Patanjalis Yogadarana. They

are: i) ahims, non-violence. ii) satya, truth. iii) asteya, non-stealing. iv)
brahmacarya, celibacy. v) aparigraha, non-possession.

I) Ahims (non-violence) This means not harming any living being by

speech, thought or action. Not only must a seeker, if possible, live in
solitude, but he must also try to shape an environment which does not
generate any violence. If through excitement a man becomes violent, he
must calm his mind with love. Violence is hatred, non-violence is love.
Love is a great power to subdue the whole universe.

ii) Satya (truth) Truth is defined as the quality which considers the
inherent good of all beings and in which there is no tinge of falsehood.

It is not possible to put into practice by a single effort the entire truth in its
primal form. It is therefore necessary for the seeker to continue to practice
truth according to his own capacity. He should observe silence and
solitude as much as he can: Where it is absolutely necessary he should
speak, but speak briefly, sweetly and only the truth.

iii) Asteya (non-stealing) This means never desiring to possess by mind

or speech either outwardly or secretly, the wealth of another. Accordingly
one should not take anything valuable or trifling belonging to others
without their knowledge.

iv) Brahmacarya (celibacy) Celibacy is giving up all sexual acts by

thought, deed, and word.

The young male and the young female, having attained their puberty find it
very difficult to conserve their sexual fluids because after puberty they
have great sexual desires. As a result of this their vigour flows out. The
personality of both the sexes goes on developing by the accumulation of
sexual fluids and to achieve a full growth of a being, one has to resort to
yoga. By practising yoga, the yog becomes rdvaret, one whose sexual
fluid is sublimated and flowing eternally upwards. To observe total
celibacy is an uphill task, and therefore, one has to suffer many an
undesired discharge, whether they like it or not. Modern physiological
science boldly asserts that there can never be total celibacy. At a certain
time discharge does occur and it is but natural, they say. This statement

13
might be true, yet the yogi does become rdvarets through yogic
transformation or sublimation of sexual fluids.

It is but natural that from the beginning of childhood to its end, this vigour
continues to accumulate effortlessly and naturally in the body of a male or
a female child. If one can again attain that stage, then the similar process
of preservation of that vigour will naturally start taking place once again.
That natural stage is called Sahaja Yoga. Having worldly pleasure is quite
a contrary position to that of Sahaja Yoga.

As with the help of physical science an airplane, several tons in weight

can be flown high in the skies, so one can observe complete and
undisturbed celibacy with the help of the science of yoga. Nrada, uka,
Sunaka and other munis, Lord iva, Lord Krsna are but a few who did this
and who were rdvarets.

In the common person, one who has a constant round of daily duties,
sexual desires awaken only at a particular time and under certain
conditions. The seeker, who stays in solitude and who constantly remains
absorbed in yoga practice, frequently experiences sexual desires. The
reason for this is that the center of enjoyment in the body is the same as
the center of yoga. Just as a ladder is a means of going up, as well as
going down, so is sexual passion a ladder for upliftment as well as
degeneration. Even today in this world full of indiscipline, we come across
hundreds of brahmacris (those practising celibacy). Yet it is difficult to
come across an rdvarets yog (one who has mastered total celibacy).
Society gets a chance to see a person of that caliber only once every five
hundred to a thousand years.

v) Aparigraha (Non-possession) As long as life lasts, there always

exists needs, great or small. So the seeker has to possess something. Yet
one who possesses only the bare necessary things of life is the seeker
with the great vow of aparigraha. The above five disciplines are described
in Yogadarana. In the Hatha Yoga Pradpik there are ten disciplines:
ahims, non-violence; satya, truth; asteya, non-stealing; brahmacarya,
celibacy; kam, forgiveness; dhrti, steadfastness; day, compassion;
rjava, straightforwardness; and auca, cleanliness. We have discussed
non-violence, truth, non-stealing, celibacy and non-possession. Now we
shall briefly define the remaining disciplines.

vi) Kam (forgiveness and forbearance) Neither loving nor hating

persons who do good or harm is Kam. Neutrally forebearing both
feelings of attraction and aversion the mind remains tranquil.

vii) Dhrti (steadfastness) Steadfastness is the daughter of forbearance.

By pursuing the path of yoga, the mind, senses and prna keep steady in

14
 performing the prescribed action; this is sattva dhrti (purity and
steadfastness), the highest form of steadfastness. Fickleness is a sign of
non-forebearance.

viii) Day (compassion) The genuine concern for eradicating or

mitigating the miseries of others is day. Compassion springs from sttvic
virtues. In the rajoguna (activity) and tamoguna (inertia) one does not
easily find compassion. Compassion is born of non-violence and cruelty is
the outcome of violence. Cruelty causes pain. Compassion engenders
happiness.

ix) rjava (simplicity) A simple and upright attitude in performing

activities for self or others. This humble attitude pervades body, senses
and antahkarana 2 .

x) Mithra (temperance in eating) Eating a digestible and tasty meal for

the love of God while leaving the stomach one-fourth empty constitutes
mithra. One has to take food for the objective of mastering yoga and not
merely for the pleasure of eating. Overeating repels one from sdhan
(spiritual practice). Fasting with proper worship and observances does
purify both the body and the mind, but the results are not permanent.
Furthermore, it increases weakness so that one is unable to practice
sdhan in it a proper form. He who practises mithra with discrimination
is forever on a proper fast.

xi) auca (purification) Purification is two-fold; internal and external.

Cleaning a body with soap and water is the external form of purification.
Cleaning the antahkarana 3 by penance, knowledge, etc. is the internal
form of purification. When the mind is cleaned, action is automatically
purified. Consequently, both the body and speech start getting purified.
One can remove evil thoughts in the mind by keeping company with
saintly people, listening to scriptures, and doing spiritual practices.

These are the disciplines of yama. By pursuing them one can keep away
the ordinary ailments of the body as well as the common worries and
conflicts in the mind.

8. The Second Step to Yoga: Niyama

The seeker who wants to pursue peacefully the course of sdhan should give
up violence, non-truthfulness, stealing, promiscuity, hoarding, jealousy,
impatience, cruelty, overeating and other impurities. All these must be avoided

2
The citta (mind stuff), manas (mind), buddhi (intellect), and ahamkra (egoism) formulate antahkarana.
3
Ibid.

15
and abandoned or there will always be distractions and disturbances in
performing sdhan. So that the disturbances may be avoided, the Yamas are
made imperative. Now in the section on Niyama, certain actions to be performed
are ordained.

The following five commandments are given in the Yogadarana:

i) auca (purification) We have already discussed this in the previous

section.

ii) Santosa (contentment) The toleration of all mental agonies is

contentment. To feel happy with whatever you get through the will of God
in the form of food, clothing, etc. is also contentment. Neither to desire nor
expect more than the necessary requirements constitute contentment.

Discontentment creates several desires which disturb the mind, while

contentment keeps the mind steady and does not allow any disturbing
waves of desire to arise. Contentment is happiness and discontentment is
unhappiness.

iii) Svdhyya (self-study) To listen, meditate and to think continuously

of the scriptures pointed out by the teacher and to study regularly and
faithfully all the eight-fold steps to yoga is svdhyya. This also includes
japa (repetition of mantra), worshipping and surrendering to God.

iv) hvarapranidhna (to dedicate to God all that one does, in body,
mind, and speech)

v) Tapa (penance, mortification or austerity) The body and mind

become purified through penance and thus one gains the ability to endure
the dualities of life. While performing tapa, one should see that there is no
harm done to the bodily health and that the cheerfulness of mind does not
diminish.

The Yjavalkya Samhit has mentioned ten rules to be followed. They

are: tapa, santosa, stikya, dna, varapjana, siddhntavkyaravana,
hri, mati, japa, and homa. We have discussed santosa and tapa. Now we
shall discuss as stikya and the six other observances.

vi) stikya (faith) Faith comes through experience. Even the great
scholars get confused in deciding what is action or non-action or wrong
action. But once the seeker has his prna released, they are not at all
troubled by this confusion because they have an unshakable faith in
knowledge determined by the guru and the scriptures.

16
 The seeker receives through correct sdhan divine experiences which
are mentioned by the guru as well as the scriptures. Thus by the
coordination of these three, the seekers faith is nourished. The knowledge
acquired by yogic experience possesses divine power. This divine power
does not allow a seeker to deviate from the blessed path.

vii) Dna (charity) Giving away wealth earned by justifiable means to a

deserving person is dna. To an aspirant, sdhan is everything and thus
he never hesitates to give away unneeded possessions. Most of all he
must give himself to sdhan. Without this dna, his sdhan never yields
any result for he does not have God dwelling in his heart.

viii) varapjana (worship of God) One should worship the divine with
love according to ones abilities. Since God cannot be directly perceived
through sense organs, one worships His symbols. The religious symbol or
idol is Gods Samketa or secret sign. These are not mere symbols but
embodiments of undying yogic experience. Through them one realizes
truth.

ix) Siddhntaravana (listening to the doctrines) The doctrines of

Vednta Scripture are based on the experience of great sages.
Thoroughly listening to them, the seeker can test these doctrines with his
own experience. By comparing ones spiritual experiences with scriptural
doctrine one becomes established in knowledge.

x) Hri (shame) Having acted improperly while pursuing the worldly or

spiritual course, one feels ashamed in his heart. This shame is a healthy
sign of his good intentions.

The spiritual aspirant is usually far beyond the bondage of worldly life. Yet
to get to the truth one has to accept the bondages of the spiritual life. This
spiritual bond which frees one from all bindings is not a bond at all, it itself
is freedom. The agitation in ones heart comes because one has broken
out of these bonds.

xi) Mati (will or intelligence) Strong desire to perform acts ordained by

the scriptures is will. Everyone resorts to activities in which one has faith.
The previous happy experiences create faith and the earlier unhappy
experiences breed doubts. A seeker develops faith in those ordained
actions of their earlier impressions, ideas, experiences, previous births,
etc. The buddhi (discriminative faculty) of the antahkarana 4 is also called
mati.

xii) Japa (incantation) To repeat a mantra (sacred formula) uncreated by

man after receiving it with proper ceremonies from a guru. After the prna
4
Ibid.

17
 is released, the anhata nda (spontaneous sound) reverberates and in it
one finds the japa of Rama or Om automatically being carried on. This
anhata nda may be either musical or non-musical.

Through the japa of this musical anhata nda, prna is controlled and
comes to have regular rhythm and with that the seeker gets the power to
master his or her sexual passions.

Japa is indeed a great tapa. It destroys the sins of the seeker and lands
one at the feet of the Lord.

9. The Third Step to Yoga: sana

The body is the first means of spiritual well-being. If the body is diseased, the
mind naturally will be full of diseases. The seeker should study and practice the
various sanas (postures) in order to make his body and mind healthy.

Through regular practice of various sanas (postures), fat is destroyed and the
body becomes thin, radiant and healthy. Finally, after all the nds (body
passages) get purified, the seeker enters the stage of meditation where they
become stable. The purification of body has an impact on the mind which also in
its turn becomes pure.

It says in the Yogadarana: By performing various sanas, the seeker is able to

arouse the sleeping kundalin akti whose power does not allow the dualities like
pleasure-pain, heat-cold, etc. to afflict him. 5

The andilya Upanisad says: He who has mastered the sanas has conquered
the three worlds.

Patanjali states that through the practice of sana the potential powers of the
body emerge and as a result the dual forces of nature no longer harass the yog.

It is mentioned in the Gherandasamhit: There are as many sanas as there are

living creatures, small and big in the universe. 6

Since the sakma (with desire) seekers wish to get only wealth and sex through
spiritual practice, they should select and practice some twenty-five to fifty sanas
or as many as they can. 7 The seekers, who already have prnotthna (the
release of prana or vital air) through the grace of God or guru, have not to learn
any one of the yoga techniques such as sana, mudr, prnyma, pratyhra,

5
Samdhipda, Verse 48
6
II-Verse 1
7
See sana and Mudr by Swm Kriplvnanda for a thorough description of the most important and
useful asanas.

18
etc. These components come to them automatically at the right time in proper
measure and in correct form.

10. Kundalin (Spiritual Serpentine Power)

One who is not a seeker of worldly enjoyments, but a seeker of spiritual well-
being has to awaken kundalin akti (the serpentine power usually lying
dormant). Unless the seeker does this he will not reach his objective because the
mainstay of yoga is kundalin. It is the very entrance to yoga. Without it all means
are meaningless. It is impossible to obtain true knowledge through other means.
This alone is the royal road to jna.

In the center of the closed doors of moka (liberation) hangs a curious lock
which cannot be opened without a key. And that key is not available to just
anyone. That key is kundalin. This serpent kundalin is coiled up asleep blocking
the path of the suumna (median nerve passage) in the mldhra padma, (lotus
at the base of the spinal column.) Hence, no one is able to traverse that path.
Worldly beings with its dormant state indulge in mundane pleasures and as result
they remain in bondage. The sanysns (renunciates) with awakened state
practice yoga and as a consequence they obtain mukti (liberation).

It is a rare yog who can arouse the kundalin. Aspirants of some siddhis, unable
to arouse it, simply bow and turn away from it. There will be thousands of
persons who claim that they know kundalin and that their kundalin is awakened,
but not one among them has ever known what kundalin is. Only the one who
knows kundalin knows yoga.

Acquainting a non-yog with the kundalin is many times more difficult than
acquainting a person blind from birth with the colors or a completely deaf person
with musical notes. Kundalin is believed to have more than one form. Yet its two
basic forms subtle and gross, are inclusive of all. The place of gross kundalin
lies in the region of the mldhra and svddhisthna cakras. In modern
physiological terms, this region covers the reproductive excretory systems. With
the help of the gross kundalin one is able to attain sabja samdhi. The subtle
kundalin is the form of akti (energy) or prna through which nirbja samdhi (the
higher state of samdhi in which the mind dissolves or becomes non-mind) is
realized. Those who know yoga, propitiate Lord iva in the gross kundalin form
and akti in the subtle kundalin form. It is because of this that their conjoined
forms known as ardhanrvara (half male, half female God).

The existence of passion is the cause of birth and death. The death of passion is
the cause of immortality. In other words, it can be said that discharge of sexual
fluids means bhoga (sensual pleasure) and sublimation of sexual fluids means
yoga.

19
When through the gurus grace kundalin is aroused, the cakras (nerve centers)
and the granthis (tangle of nerves) get pierced.

11. Susumn (Median Nerve Passage)

According to the science of yoga there are seventy-two thousand nads (body
passages), out of which d, pingal and susumn are the three main ones.
Susumn is the main nd among them.

Susumn is known under various names such as: unyapadav, brahmarandhra,

mahpatha, smana, mbhav, madhyamrga, etc. Only with the help of this
nd can a yog achieve the highest state. The sleeping serpentine kundalin lies
coiled at the mouth of the susumn nd.

d, pingal, and susumn, these three nads have their openings turned
downwards. d is believed to have the form of the moon; the pingal, the form of
the sun and susumn, the form of agni (fire).

As long as kundalin does not move up from the mouth of susumn, the yog
cannot become rdhvaret. First, kundalin must be aroused. Then it has to
made uptrended.

Only after the kundalin becomes uptrended does it move away from the mouth
of the susumn. The susumns doorway at the base of the spine is also known
as brahmadvra, brahmarandhra, or haridvra. The tenth doorway is also called
brahmarandhra and the last gate of susumn located in the sahasradalapadma
(thousand-petalled lotus) at the crown of the head, too, is called brahmarandhra.

The jva (being) comes into a body by way of the susumn and therefore it has to
take this same course to move up. When the all-merciful guru blesses his or her
faithful and true disciple with the technique of yoga, the latter awakens the
kundalin by means of Jna, Karma or Bhakti Yoga and makes it uptrended. It is
easy to awaken kundalin, but it is extremely difficult to make it uptrended. This
requires penance of many births to accomplish. There are different means of
awakening kundalin, yet all of these are directly or indirectly linked with Hatha
Yoga. Because of differences in individual natures, some develop faith in the
means of Jna Yoga, others in Karma Yoga and some others in the means of
Bhakti.

Susumn is a very important nd in the body. It is situated in the central part of

the body. d lies on the left part of the body and pingal on the right. d and
pingal conjoin themselves in the middle and assume the form or a third nd
which itself is called susumn. As long as the prna does not become powerful
enough to convert the apna vyu to flow upward, the sdhaka-yog is unable to
become disinterested in the fruits of his or her actions. When pratyhra is fully

20
mastered, the prna becomes extremely powerful and it impels the apna vyu
to move upwards. When this apna enters the susumn nd and begins to move
up, all the cakras and granthis are pierced and developed. As a consequence the
susumn path becomes unobstructed. As the vyus moving up the susumn
become strong, the mind of the sdhaka-yog gains in concentration. Finally he
achieves the state of non-mind and merges into the Lord. Prna and apna in
that state dissolve into a single entity.

12. Cakras (Nerve Centers)

There are six cakras (psychic nerve centers situated in the susumn):
mldhra, svdhisthna, manipura, anhata, viuddha, and ja. Mldhra is
at the lower end of the spinal cord near the anus. Svdhisthna is behind the
base of the sex organ. Manipura is in the navel. Anhata is in the heart.
Viuddha is in the throat and ja at the mid-point between the two eyebrows.
Above these six is the sahasrra cakra, (the thousand-petalled lotus) wherein
dwells the untainted God, who is beyond all duality.

Some assert that there are nine cakras and that is also true. They are:
mldhra, svdhisthna, manipura, anhata, viuddha, tlu (palate), bhr
(between eyebrows), nirvna (brain), and ka (crown). These are placed in the
spinal column but their area extends to the front side of the body. Manipura cakra
is located in the back part of the body but it spreads forward to the stomach.
There is a similar spreading out of the other cakras.

A cakra can be interpreted as a circle or a boundary. The excretory mechanism

and the reproductive mechanism of the modern science of physiology
correspond to the mldhra cakra and the svdhisthna cakra of the ancient
science bf yoga. The digestive mechanism of modern physiology corresponds to
the manipura cakra. The breathing mechanism of modern physiology
corresponds to the anhata cakra. The knowing or cognitive mechanism of
modern physiology corresponds to the ja cakra and sahasrra cakra. Just as
modern science gives importance to sense organs and their functions; likewise
the ancient science of yoga gives importance to prna and its various functions in
the cakras.

Doctors are the discoverers of physiological functions. Yogs are the discoverers
of the cakras.

Just as the trunk of a tree, its branches, leaves, flowers and fruits are not visible
in the seed, so are the cakras not visible in the body of a non-yog. They do exist
in a subtle form in the body of every human being, but only after kundalin is
awakened is one able to experience their existence directly.

13. Granthi

21
A granthi is a tangle of nerves. In the science of ancient yoga there are three
such granthis: brahmagranthi, vishnugranthi, and rudragranthi. These three
granthis are said to be the mother of the three qualities of nature, sattvas (purity),
rajas (activity), and tamas (inertia). A seeker must untangle these three granthis
or he cannot go beyond the three qualities off nature to realize tman (soul).

a) Brahmagranthi

The Brahmagranthi is a great center of rajo guna (state of activity). The

rmad Bhagavad-Gt states: Know rajas (activity) to be the nature of
passion, springing from craving and attachment; it binds fast, O' son of
Kunt (Arjuna), the embodied one by attachment to action. 8

The brahmagranthi is situated in the svdhisthna cakra. Sometimes it is

identified with the reproductive organ. However its boundary includes the
entire reproductive system and the excretory system. The yog after
obtaining Gods grace attacks the impregnable fort of the brahmagranthi
and forcibly arouses the sleeping kundalin. As a consequence, this
awakened kundalin immediately starts eating the seven elementary
substances of the body (secretion, blood, flesh, fat, marrow, bone, and
sexual fluids). At this time the yog becomes very pale, spiritless and
almost insane, yet he is not in the least frightened of the fearful form of
kundalin. Finally the yog wins kundalin over, the rajo guna is destroyed
and he eventually obtains a divine body. This body is untouched by death,
disease or old age because it has been purified by the yogic fire.

b) Visnugranthi

The second granthi is the vishnugranthi which is located in the viuddha

cakra. Sometimes the tongue is called vishnugranthi. Once the act of
piercing the brahmagranthi begins, kundalin propelled by prna moves
upward. At a later stage it touches the viuddha cakra after having pierced
through svdhisthna, manipura and anhata cakras. But if the prna has
not become strong enough to stabilize itself in these cakras, it slips down.
Whenever it does move up, it tries to pierce the vishnugranthi.

In the beginning, the attachment under the tongue, called the sublingual
gland, gets pierced by the heat of prnyma. Within six to eight months,
the tongue, through actions of clana (moving) and dohana (milking), gets
detached from the attachment underneath. Having undergone these
actions, the tongue impelled by prna is drawn upward and then struggles
to enter into the cavity behind the uvula. The cavity behind the nose,
under the forehead and behind the eyebrows is called kaplakuhara or
bhammaraguh. The vishnugranthi is the star center of sattva guna. The
8
Chapter XIV, Verse 7

22
 rmad Bhagavad-Gt declares: Of these, sattva being pure causes
illumination and health and binds, O' Sinless One, by attachment to
happiness and knowledge. 9 When this taintless sattva guna becomes
powerful in an individual passions and anger come under control. As a
result, the seeker obtains health, knowledge, renunciation and mental
stability. One also gains the power to subdue vicious actions.

c) Rudragranthi

The rudragranthi is the third nerve tangle situated in the region of ja

cakra in the forehead. Near that granthi there is an aperture that is called
the tenth gate by yogins. However some persons identify it with what
modern anatomy calls the uvula.

The yog who proceeds on the front path of susumn or the incomplete
path does not have the attachment under the tongue detached by the
force of prnyma. Therefore, one does not have the tip of their tongue
turned upward in the cavity of the tenth gate. Yet in ones own acquired
stage he goes on sucking the nectar-like juice through the power of
meditation. Through this juice, the yog becomes luminous and very
intelligent, but is not able to attain a divine body.

This granthi is a great center of tamo guna and it is pierced by anhata

nda (inner sound). The Bhagavad-Gt says: And know tamas to be
born of ignorance, deluding all embodied beings; it binds fast, O'
Descendant of Bharata, by negligence, indolence and sleep. 10

When the person has tamo guna becoming powerful in him, he has no
tendency to be engaged in any activity. Heavy eating, long hours of sleep,
sexual indulgence, looking after ones own interest, never considering the
welfare of others, frequent quarrelling, never beginning the necessary
work at the right time or lacking the desire to complete work, are the
results born of tamo guna. When these are on the increase in an
individual, he turns from a man into a devil.

The practice of yama, niyama, sana, and prnyma diminish the power
of tamo guna. Thereafter rajo guna predominates. However no sooner
than the process of penetration of the brahmagranthi begins than the rajo
guna goes on diminishing and sattva goes on increasing. After the
brahmagranthi is completely pierced, the rajo guna is conquered and the
sattva guna predominates. With the piercing and final clearing of the
vishnugranthi, the yog becomes free from all the bonds of prakrti (nature)

9
Chapter XIV, Verse 6
10
Chapter XIV, Verse 8

23
 and enters the region of tman. At last one becomes one with Brahman
(Absolute Reality).

13. Mudrs

Mudrs are the developed forms of sanas. In the sanas, bodily organs have
the primary place and prna takes a subsidiary one. In mudrs it is quite the
opposite. Prna has the primary place and the bodily organs have the subsidiary
one. One mudr can be practised in several sanas. This proves that sana is
subsidiary and mudr with its subtle process of prna primary. There are
countless sanas and mudrs. Yet the ancient teachers have given
predominance to only ten. They are mlabanda, uddiynabandha,
jlandharabandha, mahmudr, mahvedha, mahbandha, vipartakaran;
vajrol, akticlana and khecar. 11 These ten mudrs are the immortal
experiences of Kriy Yoga. A true yog will certainly realize them through proper
yoga sdhan.

The seeker who practises these mudrs daily and regularly will not have any
fear of old age, death, fire, water or wind. 12

14. Satkarmas

Many teachers of yoga are of the opinion that the seeker who is congested with
phlegm and fat must carry out these acts of purification (satkarmas). These
cleansing processes also can occur as an action of prna automatically in
meditation. The six main satkarmas and their functions are:

l) Dhauti: to rid the body of phlegm and fat.

2) Basti: for purgation of lower intestines.
3) Neti: to cleanse the nostrils and air passages.
4) Trtaka: to strengthen the eyes.
5) Nauli: for abdominal purification.
6) Kaplabhti: for clearing the breathing passages.

15. Pranayama

When the soul departs from the body, breath also departs simultaneously. Soul
and breath have a very deep friendship and that is why among the techniques
and sub-techniques of yoga, prnyma is believed to be the main one.
Prnyma, the fourth limb of the eight limbs of yoga, is very important. If any
yoga rejects prnyma, it will cease to be yoga. This means that wherever yoga
is being practiced, prnyma is also being practiced, directly or indirectly.

11
Ibid.
12
Gherandasamhit, III, Verse 93.

24
Without the practice of prnyma the spiritual development, the attainment of
God, soul, happiness, peace, knowledge or joy is impossible. Prnyma is the
soul of yoga. It is yoga itself. Whoever has relied on breath has obtained the key
to yoga and has taken a good path. So if one wants to become strong, intelligent
and brilliant and if one wants to come out of the sea of insignificance, one should
practice prnyma after learning it methodically from an experienced guru.

The great yogs of ancient times never gave aktipta (transmission of spiritual
energy) initiation to anyone immediately. In this way the guru expressed
fondness for the disciple. In order to assist the disciple the guru would lead him
on the path of prnyma. The prna within a disciple can actually be activated
in a few minutes through aktipta initiation. But if the disciples prna is not
strong they have to spend many years in spiritual practice. For this reason, a
proper study and practice of prnyma is very useful. There are many kinds of
prnyma but because of the differences of individual natures they are not of
equal use to everyone. One which is useful to all is the anuloma-viloma
prnyma (alternate nostril breathing). It is the prnyma for purifying the
nds.

There are eight other major prnymas besides anuloma-viloma (alternate

nostril breathing). They are: 1) srya bhedana; 2) ujjy; 3) stkr; 4) tal; 5)
bhastrik; 6) bhrmar; 7) mrch; 8) plvin. 13

16. The Vayus (vital airs) 14

The Yoga scriptures mention five prnas: prna, apna, samna, udna, and
vyna. The following is a brief summary of them.

1) Prna resides in the heart, the anhata cakra. It is yellow in color and it
operates the breathing mechanism.

2) Apna stays in the sphere of the anus, the mldhra and svdhisthna
cakras. It is red-orange in color and it operates the excretory and generative
systems.

3) Samna is located in the navel, the manipura cakra. It is green in color and
operates the digestive system.

4) Udna is situated in the throat, the viuddha cakra. Its color is blue-violet. It
helps the digestive system and attends to the work of swallowing.

5) Vyna pervades the whole body. Its center is in the svdhisthna cakra. It is
pink in color and operates the system of blood circulation.

13
Ibid.
14
Ibid.

25
There are also five sub- prnas:

1) Nga: opens and closes the wind pipe.

2) Krma: closes and opens the eyes.

3) Krkkala: activates hunger and thirst.

4) Devadatta: induces yawning and separates the body from its subtle form.

5) Dhananjaya: breaks up or decomposes.

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