The Eight Limbs of Yoga, and How They Work Together by Gregor Maehle

According to Patanjali there are eight “limbs” of
yoga. How they work together can be understood
from the following story:
Once upon a time a couple lived happily together
in a country that had an unjust king. The king
became jealous of their happiness and threw the
man into a prison tower. When his wife came to the
tower at night to comfort him, the man called down
to her that she should return the next night with a
long silken thread, a strong thread, a cord, a rope, a
beetle, and some honey. Although puzzled by the
request, the wife returned the next evening with all
the items. Her husband then asked her to tie the
silken thread to the beetle and smear honey onto its
antennae. She should then place the beetle on the
tower wall with its head facing upward. Smelling
the honey, the beetle started to climb up the tower
in expectation of finding more of it, dragging the
silken thread as it did so. When it reached the top
of the tower the man took hold of the silken thread
and called down to his wife that she should tie the
strong thread to the other end. Pulling the strong
thread up, he secured it also and instructed her
further to tie the cord to the other end. Once he had
the cord the rest happened quickly. With the rope
attached to the cord he pulled it up, secured one
end of it and, climbing down, escaped to freedom.
The couple are, of course, yogis. The prison tower
represents conditioned existence. The silken thread
symbolizes the purifying of the body through asana.
The strong thread represents pranayama, breath
extension, the cord symbolizes meditation, and the
rope stands for samadhi, the state of pure being.
Once this rope is held, freedom from conditioned
existence is possible.
Patanjali’s eight limbs of yoga relate to Ashtanga
Vinyasa practice thus:
The first limb consists of a set of ethics, which
ensures that the yogi interacts in a harmonious way
with the surrounding community. The ethical precepts
are: not to harm others, to be truthful, not to
steal, to engage in intercourse only with one’s
partner, and to abstain from greed.
The second limb consists of observances, which
ensure that body and mind are not polluted once
they have been purified. Purification in yoga has
nothing to do with puritanism. Rather it refers to the
“stainability” of body and mind. “Stainability” is the
propensity of the body/mind to take on a conditioning
or imprint from the environment. The observances
are physical and mental cleanliness, contentment,
simplicity, study of sacred texts, and acceptance of
the existence of the Supreme Being. The first two
limbs are initially implemented from the outside, and
they form a platform from which practice is undertaken.
Once we are established in yoga they become
our second nature: they will arise naturally.
The third limb is asana. Many obstacles to knowing
one’s true nature are manifested in the body, for
example disease, sluggishness, and dullness. The
body profoundly influences and, if in bad condition,
impinges on the functioning of mind and intellect.
Through the practice of yoga asanas the body is
made “strong and light like the body of a lion,” to
quote Shri K. Pattabhi Jois. Only then will it provide
the ideal vehicle on the path of yoga.
As the Yoga Sutra explains,5 every thought, emotion,
and experience leaves a subconscious imprint
(samskara) in the mind. These imprints determine
who we will be in the future. According to the Brhad
Aranyaka Upanishad, as long as liberation is not
achieved, the soul, like a caterpillar that draws itself
from one blade of grass over to the next, will, by the
force of its impressions in this life, reach out and
draw itself over to a new body in a new life.
This means that the body we have today is nothing
but the accumulation of our past thoughts, emotions,
and actions. In fact our body is the crystallized
history of our past thoughts. This needs to be deeply
understood and contemplated. It means that asana is
the method that releases us from past conditioning,
stored in the body, to arrive in the present moment.
It is to be noted that practicing forcefully will only
superimpose a new layer of subconscious imprints
based on suffering and pain. It will also increase
identification with the body. In yoga, identification
with anything that is impermanent is called
ignorance (avidya).
This may sound rather abstract at first, but all
of us who have seen a loved one die will remember
the profound insight that, once death has set in, the
body looks just like an empty shell left behind. Since
the body is our vehicle and the storehouse of our
past, we want to practice asana to the point where it
serves us well, while releasing and letting go of the
past that is stored in it.
Yoga is the middle path between two extremes. On
the one hand, we can go to the extreme of practicing
fanatically and striving for an ideal while denying
the reality of this present moment. The problem
with this is that we are only ever relating to ourselves
as what we want to become in the future and
not as what we are right now. The other extreme is
advocated by some schools of psychotherapy that
focus on highlighting past traumas. If we do this,
these traumas can increase their grip on us, and we
relate to ourselves as we have in the past, defining
ourselves by the “stuff that’s coming up” and the
“process that we are going through.” Asana is an
invitation to say goodbye to these extremes and
arrive at the truth of the present moment.
How do past emotions, thoughts, and impressions
manifest in the body? Some students of yoga experience
a lot of anger on commencing forward bending.
This is due to past anger having been stored in the
hamstrings. If we consciously let go of the anger, the
emotion will disappear. If not, it will surface in some
other form, possibly as an act of aggression or as a
chronic disease. Other students feel like crying after
intense backbending. Emotional pain is stored in the
chest, where it functions like armor, hardening
around the heart. This armor may be dissolved
in backbending. If we let go of the armor, a feeling
of tremendous relief will result, sometimes
accompanied by crying.
Extreme stiffness can be related to mental rigidity
or the inability to let oneself be transported into
unknown situations. Extreme flexibility, on the other
hand, can be related to the inability to take a position
in life and to set boundaries. In this case, asana
practice needs to be more strength based, to create
a balance and to learn to resist being stretched to
inappropriate places. Asana invites us to acknowledge
the past and let it go. This will in turn bring us
into the present moment and allow us to let go of
limiting concepts such as who we think we are.
The fourth limb is pranayama. Prana is the life
force, also referred to as the inner breath; pranayama
means extension of prana. The yogis discovered that
the pulsating or oscillating of prana happens sim
ultaneously with the movements of the mind
(chitta vrtti). The practice of pranayama is the study
and exercise of one’s breath to a point where it is
appeased and does not agitate the mind.
In the vinyasa system, pranayama is practiced
through applying the Ujjayi breath. By slightly
constricting the glottis, the breath is stretched long.
We learn to let the movement follow the breath,
which eventually leads to the body effortlessly
riding the waves of the breath. At this point it is
not we who move the body, but rather the power
of prana. We become able to breathe into all parts of
the body, which is equivalent to spreading the prana
evenly throughout. This is ayama — the extension
of the breath.
The fifth limb is pratyahara — sense withdrawal.
The Maitri Upanishad says that, if one becomes
preoccupied with sense objects, the mind is fueled,
which will lead to delusion and suffering.6 If, however,
the fuel of the senses is withheld, then, like a
fire that dies down without fuel, the mind becomes
reabsorbed into its source, the heart. “Heart” in
yoga is a metaphor not for emotions but for our
center, which is consciousness or the self.
In Vinyasa Yoga, sense withdrawal is practiced
through drishti — focal point. Instead of looking
around while practicing asana, which leads to the
senses reaching out, we stay internal by turning
our gaze toward prescribed locations. The sense of
hearing is drawn in by listening to the sound of the
breath, which at the same time gives us feedback
about the quality of the asana. By keeping our
attention from reaching out, we develop what tantric
philosophy calls the center (madhya). By developing
the center, the mind is eventually suspended and
the prana, which is a manifestation of the female
aspect of creation, the Goddess or Shakti, ceases to
oscillate. Then the state of divine consciousness
(bhairava) is recognized.7
The sixth limb is dharana — concentration. If you
have tried to meditate on the empty space between
two thoughts, you will know that the mind has the
tendency to attach itself to the next thought arising.
Since all objects have form, and the witnessing
subject — the consciousness — is formless, it tends
to be overlooked by the mind. It takes a great deal
of focus to keep watching consciousness when dis -
tractions are available.
The practice of concentration, then, is a pre -
requisite and preparation for meditation proper. The
training of concentration enables us to stay focused
on whatever object is chosen. First, simple objects
are selected, which in turn prepare us for the
penultimate “object,” formless consciousness, which
is nothing but pure awareness.
Concentration in Vinyasa Yoga is practiced by
focusing on the bandhas. On an external level the
focus is on Mula and Uddiyana Bandha (pelvic and
lower abdominal locks), but on an internal level it is
on the bonding together of movement, breath, and
awareness (bandha = bonding). To achieve this
bonding, we have to let go of the beta brain-wave
pattern, which normally accompanies concentration.
Instead we need to shift to an alpha pattern, which
enables multiple focus and leads into simultaneous
awareness of everything, or being in this moment,
which is meditation.
The seventh limb is dhyana — meditation.
Meditation means to rest, uninfluenced, between the
extremes of the mind and suddenly just “be” instead
of “becoming.” The difference between this and the
previous limb is that, in concentration, there is a
conscious effort to exclude all thoughts that are not
relevant to our chosen object. In meditation there is
a constant flow of impressions from the object and
of awareness toward the object, without any effort
of the will. Typical objects chosen are the heart lotus,
the inner sound, the breath, the sense-of-I, the
process of perception, and intellect, one’s meditation
deity (ishtadevata) or the Supreme Being.
In Vinyasa Yoga, meditation starts when, rather
than doing the practice, we are being done or moved.
At this point we realize that, since we can watch the
body, we are not the body but a deeper-lying witnessing
entity. The vinyasa practice is the constant
coming and going of postures, the constant change
of form, which we never hold on to. It is itself a
meditation on impermanence. When we come to the
point of realizing that everything we have known so
far — the world, the body, the mind, and the practice
— is subject to constant change, we have arrived
at meditation on intelligence (buddhi).
Meditation does not, however, occur only in
dhyana, but in all stages of the practice. In fact the
Ashtanga Vinyasa system is a movement medi -
tation. First we meditate on the position of the body
in space, which is asana. Then we meditate on the
life force moving the body, which is pranayama.
The next stage is to meditate on the senses through
drishti and listening to the breath, which is pratyahara.
Meditating on the binding together of all
aspects of the practice is concentration (dharana).
The eighth limb, samadhi, is of two kinds —
objective and objectless. Objective samadhi is when
the mind for the first time, like a clear jewel, reflects
faithfully what it is directed at and does not just
produce another simulation of reality.8 In other
words the mind is clarified to an extent that it does
not modify sensory input at all. To experience this,
we have to “de-condition” ourselves to the extent
that we let go of all limiting and negative programs
of the past. Patanjali says, “Memory is purified, as if
emptied of its own form.”9 Then all that can be
known about an object is known.
Objectless samadhi is the highest form of yoga.
It does not depend on an object for its arising but,
rather, the witnessing subject or awareness, which is
our true nature, is revealed. In this samadhi the thought
waves are suspended, which leads to knowing of
that which was always there: consciousness or the
divine self. This final state is beyond achieving,
beyond doing, beyond practicing. It is a state of pure
ecstatic being described by the term kaivalya — a
state in which there is total freedom and independence
from any external stimulation whatsoever.
In the physical disciplines of yoga, samadhi is
reached by suspending the extremes of solar (pingala)
and lunar (ida) mind. This state arises when the inner
breath (prana) enters the central channel (sushumna).
Then truth or deep reality suddenly flashes forth.
 

From Hatha yoga pradipika with Hans Ulrich Rieker commentary -Quote 3

"When the breath is controlled, the mind firm and unshakable, the eyes fastened between the
eyebrows; why then should we fear death?"

Even a man who−−like the yogi−−has to fear no punishment at the last judgment approaches his last
moments with at least some apprehension, for the process of dying is beyond our sphere of control.
Here, for better or worse, we are delivered over to the play of natural forces, and this is for man the
most terrifying experience: to be a helpless victim.
For the master of pranayama, things are different. He controls the powers that represent life. He dies
consciously. In life as in death he adapts himself with deep insight to the natural processes of which
he is always aware. It is not only the life stream of prana upon which preservation and end depend,
for if such were the case the yogi would be immortal. Rather, he recognizes the rhythm to which he,
like all other living things, is subject, and it is his task to gain the highest possible harmony with this
rhythm. Once he has accomplished this and his cycle of existence is completed, he will not try to
influence the law of his sunset. This death for him is only the evening which is followed by a new
and purer morning, a new cycle. It is said to be one of the characteristics of the gods that they have
no fear of death to which they are subject like all living things, because they consciously enter the
eternally new cycle of life and consciously pass through the transitory, purifying state of death.
Again and again Vishnu passes through existence: as animal, man, hero, lover, dwarf, or giant. He is
born, accomplishes his divine work, dies, and is reborn. His consciousness is the all−preserving
Unconscious.
To render this Unconscious conscious is the goal of the yoga master, for this is the only way to
become equal to the gods. So let us too pay attention to the physical and spiritual purity of the nadis,
whether or not we are yogis. Let us inhale the life stream without weighing it down with impure
thoughts. Let us also live more consciously, with our inner vision concentrated on that which
elevates us above all other creatures: our spirit. Then every breath is pranayama which makes us
more divine.

Shiva samhita chapter IV,1-5

1. First with a strong inspiration fix the mind in the adhar lotus. Then engage in contracting the Yoni, which
is situated in the perineal space.
2. There let him contemplate that the God of love resides in that Brahma Yoni and that he is beautiful like
Bandhuk flower (Pentapetes pheanicia)-- brilliant as tens of millions of suns, and cool as tens of millions of
moons. Above this (Yoni) is a small and subtle flame, whose form is intelligence. Then let him imagine that

a union takes place there between himself and that flame (the Siva and Sakti).
3. (Then imagine that) – There go up through the sushumna vessel, three bodies in their due order (i.e., the
etheric, the astral and the mental bodies). There is emitted in every chakra the nectar, the characteristic of
which is great bliss. Its colour is whitish rosey (pink), full of splendor, showering down in jets the immortal
fluid. Let him drink this wine of immortality which is divine, and then again enter the Kula (i.e., perineal
space.)
Note. While these subtle bodies go up, they drink at every stage this nectar, called Kulamrita.
4. Then let him go again to the Kula through the practice of mantrayoga (i.e., pranayama). This Yoni has
been called by me in the Tantras as equal to life.
5. Again let him be absorbed in that Yoni, where dwells the fire of death – the nature of Shiva, &c. Thus has
been described by me the method of practicing the great Yoni-mudra. From success in its practice, there is
nothing which cannot be accomplished.

Richard Freeman video library

Invocation from the Taittiriya Upanishad

Harih Om.

 May Mitra be propitious unto us! 

May Varuna be propitious unto us!

 May Aryaman be propitious unto us! 

May Indra and Brihaspati be propitious unto us! 

May Vishnu, of wide strides, be propitious unto us! 

Salutation to Brahman! Salutation to Thee, O Vayu! 

Thou indeed art the visible Brahman. 

Thee indeed I shall proclaim as the visible Brahman. 

Thee indeed, O Vayu, I shall proclaim as the right. 

Thee indeed I shall proclaim as the true. 

May It protect me! 

May It protect the teacher! 

May It protect me! 

May It protect the teacher! 

Om. Peace! Peace! Peace!

Yoga Taravali&Yoga Sutras sanskrit audio

Finding Mula Bandha. ~ Toni Romero

That which is the root of all beings,
that root which bonds all of the mind
(all thought and experience)
That is , which should always be servedattended to) and which is fit for rajayogins.

Ganesha Lord of Mula Bandha

~ Sri Shankaracharya

Mula bandha is the gate that moves from the physical to the subtle.

Learning to understand all of this intelligence takes many years. These simple notes are the result of learning from several sources and daily practice. With all the humility, I hope it will be useful to people who read it.

The first point is try to create mula bandha in the physical sense. Hatha Yoga Pradipika and other classical texts define mula bandha as heel pressure directly on the perineum.

Positions like siddhasana are a good starting point to begin to feel the area between the genitals and anus (pelvic floor). The intention is to create a tension in that muscle group and lift it upwards as if it were a flame that lights just that intermediate point and rises. At the beginning, it is near impossible; it is almost instinctive and easier contract the anus (Aswini mudra).

To distinguish different muscle tones, it is recommended to practice Kegel exercises in which you are using what is called the pubococcygeus (PC) muscle. It is the muscle used when the action of urination is interrupted. This allows us define two starting points from the front and back (PC muscle and anus). If we try to visualize a rhomb in this area and add the left and right buttock, then we have four corners that draw the gross surface where the pelvic floor is contracted.

To put mula bandha into practice at first, the recommendation is to contract the three points and try to visualize the left and right gluts coming together into a compact group of muscles. Once you locate the point in between the anus and the genitals, there is an interesting lack of tension in the anus. When you feel mula bandha, the apana is drawn upwards.

Prana vayu and apana vayu are two of the five types of vayu that form the Prana, which is translates to vital energy. As prana vayu moves up into the chest area, the seed point is at the center of the chest. When you take a maximum inhale, the chest expands and grows. This is the most pranic stage of the breath.

Apana vayu moves down the lower body. The seed point is in the center of the pelvic floor. Precisely as you exhale, contract your abdominal muscles while the chest is closed. Prana is like flying in the sky and apana is like a root in the earth. This is the importance of mula (root) bandha (seal). Their function is to reverse the movement of apana and ascend upward. Thus the height of the pubic bone and the prana apana are pressed into each other.

Some versions say that heat kills kundalini and releases it into the entrance of the central nadi (sushumna). Then prana can rise freely and lead Shakti (creative energy) to join the universal consciousness Shiva. There are several variations of the process, depending on different lineages, which I will not extend at this point as it is a very extensive subject.

A good way to feel the contraction that occurs in the pelvic floor when turning to prana and apana is to try exhaling completely, keeping the chest open to maintain the residual quality of inhalation (postural and energetically). During the exhale, reach the point of expelling the air until there is one final breath through the nose. Make a “puff” sound (like Richard Freeman explain in his pranayama course). At that time, if you direct your attention with great delicacy and practice, you will feel a slight contraction between the anus and genitals. Try to keep that soft and subtle tone when inhaling, maintaining residual quality of the out breath in the inhalation. Bring the attention of inhalation as a thin flame that comes from the pelvic floor and rises through Sushumna Nadi.

Other devotees offer as sacrifice the incoming breath of prana in the outgoing breath of apana, and the outgoing breath of apana in the incoming breath of prana, thus arresting the cause of inhalation and exhalation by intent practice of pranayama .

~ The Bhagavad Gita IV:29

The second stage of mula bandha, which Ashtanga Yoga is calling “uddiyana bandha” (not to be confused with uddiyana bandha kriya), is possible during full exhalation retention (bahya Kumbhaka). It is the prolongation of mula bandha. There is a slight backward retraction of the abdominal wall, but only around the pubic bone. Above the diaphragm, there should be complete freedom to go up and down. In other words, when inhaling and exhaling, the belly is steady, the lower back is lifted and the upper abdomen is soft. This mini contraction is maintained throughout the respiratory cycle. An easy way to see the proper application of the mula and uddiyana bandha is to verify the pelvic floor and abdominal area above the pubic bone because it is very difficult to contract one without the other responding.

Since the abdominal muscle tone is much easier to manipulate at first, it is very useful to start some exercises to help you feel the contraction that produces mula bandha. Sit in padmasana (this is ideal because the entire lower pelvic floor and tailbone connects with the ground) while maintaining a firm stance with your back straight. Situate some chopsticks or fingertips to the level of the pelvis and feel the inhale in the abdominal area as it is retracted backwards while the imaginary buttocks are brought downwards. Then exhale completely and expel the last “puff” of air described above. It is easy to manipulate the bandhas.

If some people cannot sit in padmasana, another exercise is to lie down and then bend the legs, bringing the fingertips to the abdominal wall. Try to feel the retraction above the pubic bone as the pelvic floor contraction synchronizes with the breath.

Another useful practice is uddiyana bandha kriya, which is when all of the muscles are sucked back and up. The strength created by the internal vacuum makes it very easy to feel like the pelvic tissue is brought up.

Spanish version
article in elephant journal

Finding Mula Bandha, article in elephant journal

http://www.elephantjournal.com/2013/10/finding-mula-bandha-toni-romero/

Buscando Mula bandha Toni Romero

That which is the root of all beings,

that root which bonds all of the mind

(all thought and experience)

That is Mula bandha, which should always be served

La llama de la inteligencia, Dibujo del Libro "The mirror of yoga"

(attended to) and which is fit  for rajayogins.
Sri Shankaracharya

Mula bandha es la puerta que pasa de lo físico a lo sutil. Aprender a entender toda esa inteligencia lleva años y para comprender, estas simples notas son producto del aprendizaje de diversas fuentes y la práctica diaria, con toda la humildad espero que les sirva de utilidad a las personas que lo lean.

El primer paso es tratar de crear mula bandha en el sentido corporal. El hatha yoga pradipika entre otros textos clásicos nombras mula bandha como la presión del talón directamente en el perineum.

Posturas como siddhasana son un buen punto de partida para empezar a sentir esa zona entre los genitales y ano (suelo pélvico). La intención es crear una tensión y levantar ese grupo muscular hacia arriba, como si se tratara de una llama que se enciende justo en ese punto intermedio y asciende hacia arriba. Al principio parece casi imposible, ya que al tratar de contraer esa zona es casi instintivo y más fácil que sea el ano (aswini mudra). 

Para distinguir diversos tonos musculares es recomendable practicar el ejercicio de Kegel, en el cual al orinar e interrumpir la acción se activa lo que se llama músculo PC. De este

modo podemos delimitar dos puntos de partida frontal pc y trasero ano. Si tratamos de visualizar un rombo en la zona y añadimos el glúteo derecho e izquierdo tenemos cuatro esquinas que dibujan la superficie en bruto donde el suelo pélvico es contraído. Al principio para tratar de asegurar la implicación de mula bandha es recomendable tratar de contraer los tres puntos (pc, ano y centro del suelo pélvico) e intentar visualizar como los glúteos derecho e izquierdo tratan de acercarse para asegurar un compacto grupo muscular como punto de partida. A través de la práctica la intención es refinar una y otra vez para poder  diseccionar el rombo en secciones cada vez más pequeña y precisas. Es como si estás en la playa y tratas de tomar un manado de arena del suelo y al hacerlo procuras tener la máxima cantidad y con el tiempo se vuelve algo tan exacto como si recogieras un hilo que tratas de levantar.

Una vez localizado el punto entremedio del ano y los genitales, es interesante observar que al sentir mula bandha haciendo ascender apana, el ano está sin tensión.

Prana vayu y apana vayu son dos los vayus que forman el PRANA como grupo genérico y traducido como energía vital. 

Prana vayu se mueve hacia arriba, se encuentra en la zona pectoral y su punto central en el centro del tórax cuando la calidad postural del torso es firme, abierta, con los hombros hacía atrás. Al inhalar al máximo, el tórax se expande y crece, esa es la fase más pránica de la respiración.

Apana vayu para complementar se mueve hacía abajo se encuentra en la zona inferior del cuerpo. Su punto matriz en el centro del suelo pélvico. Precisamente al exhalar, los músculos abdominales se contraen, el tórax se cierra. Prana es como volar hacia el cielo y apana como arraigar en la tierra. De ahí la importancia de mula (raíz) bandha (sello).  Su función es revertir el movimiento de apana y hacerlo ascender.  De ese modo a la altura del hueso púbico prana y apana se presionan el uno al otro. Algunas versiones dicen que el calor que desprender esa fricción mata la serpiente enroscada kundalini que obstaculiza la entrada del nadi central y entonces prana puede ascender libremente y llevar la energía Shakti para unirse a la consciencia universal Shiva. Hay diversas variaciones del proceso según el linaje, no me voy a extender ya que es un tema muy extenso.

Volviendo a prana y apana. Una buena forma de sentir la contracción que se produce en el suelo pélvico es tratar exhalar completamente, pero manteniendo el tórax abierto como en la inhalación para mantener la calidad residual de la inhalación (postural y energéticamente) al exhalar y al llegar al punto que a se ha expulsado el aire tratar de emitir con el resto un último soplo por la nariz que hace "puff". En ese momento si diriges tu atención con mucha delicadez y práctica sentirás una leve contracción entre el ano y los genitales. Entonces tratas de mantener ese tono suavemente y muy sutil al inhalar conservando la calidad residual de la exhalación en la inhalación. Llevando la atención de la inhalación como una fina llama que nace desde el suelo pélvico y asciende por el canal medio del cuerpo hacia arriba.

" Ofreciendo el aliento inhalado en aquel aliento que se exhala, y ofreciendo el aliento que se exhala en aquel que se inhala, el yogui netraliza estos dos alientos; de este modo libera el prana del corazón y lo pone bajo control"Bhagavad Gita

La segunda fase de mula bandha, que en Ashtanga yoga llaman "uddiyana bandha" (no confundir con uddiyana bandha kriya que solamente es posible durante la completa exhalación  con retención vacío de aire bahya kumbhaka) es la continuación de mula

bandha y consiste es una ligera retracción hacía atrás (hacía dentro) del muro abdominal, pero solamente a la altura del hueso púbica, no contrayendo más arriba para dejar total libertad al diafragma para poder ascender  y descender. Es decir al inhalar y exhalar la barriga está inmóvil, la parte lumbar se levanta, esa mini contracción es mantenida durante

Uddiyana bandha

todo el ciclo respiratorio, pero la parte superior abdominal no está tensa. Una manera fácil de ver la correcta aplicación los bandhas es verificar el suelo pélvico y la parte abdominal encima del hueso púbico ya que es muy difícil contraer uno sin que el otro no responda automáticamente.

Puesto que el tono muscular a nivel abdominal es mucho más fácil de manipular en un principio que el tejido del suelo pélvico. Es de gran utilidad partir de algunos ejercicios para ayudar a sentir la contracción que produce mula bandha. 

Sentado en padmasana (postura ideal ya que toda la parte inferior suelo

pélvico, cóccix conectan con el suelo) manteniendo una postura firme y con la espalda recta,  situado unos palillos o la punta de los dedos  a la altura de la pelvis y sintiendo como al inhalar esa franja abdominal es retraída hacía atrás mientras que los glúteos imaginariamente son llevados hacía abajo y luego al exhalar completamente y expulsando el último "puff" de aire, descrito anteriormente es fácil poder manipular los bandhas.

Otra manera para las personas que no pueden sentarse en padmasana. Es tumbarse hacia arriba, doblar las piernas y llevar la punta de los dedos en

los mismo puntas del muro abdominal y tratar de sentir la retracción abdominal y la contracción del suelo pélvico sincronizado con la respiración.

Un ejercicio de gran utilidad es uddiyana bandha kriya, al succionar todo el tono muscular hacia atrás y arribar y crear ese vacío interno de aire hace que por la misma fuerza sea

Uddiyana bandha kriya

muy fácil sentir con el tejido del suelo pélvico es traído hacia arriba.

Es infinitamente recomendable el libro moola bandha: The master key.

Finding Mula Bandha, English version

Pranayama chant from Bhagavad Gita

APANE’ JUHVATI PRANAM PRANE-PANAM TATHAPARE
PRANAPANA-GATI RUDDHVA PRANAYAMA-PARAYANAHA.
Others offer as sacrifice the out-going breath in the incoming, and the incoming in outgoing, restraining the sources of the outgoing and incoming breaths, solely absorbed in
the restraint of breath.
This Sloka is about breath control. It is a specialist subject and the sincere seeker should consult a proper expert in this field. It is my sincere request that the novices should refrain from
such practices.
A properly measured breathing, according to the medical experts is one more tool for healthy
living. This technique is known as “Pranayama.”
Normally the breathing is an involuntary act. An average adult breathes between 14-16 times
per minute. It involves three stages of breathing in, holding the breath and breathing out. We
take the oxygen in and breathe out the carbon dioxide.
Depending upon the impulses received from the external world, our breathing pattern changes. Anger, hatred, fear, lust disturb the mind and this in turns alters the breathing pattern.
The faster we breath, greater will be the disturbance on the mind. This is because the brain

receives less oxygen and retains more of carbon dioxide. Carbon dioxide dulls the mind whereas oxygen activates the mind.
Rhythmic breathing is seen during states of calmness of the mind. By practices of control over
the senses, one could control the breathing. Properly controlled breathing by voluntary methods benefits the mind. The ancient seers of India, the masters in the development of the Hindu
culture realised this truth and developed the technique of Pranayama.
Prana: the incoming breath.
Apana: the outgoing breath.
The three stages of breathing:
Puraka: steady intake of breath.
Kumbhaka: holding on to the breathed in air.
Rechaka: breathing out.
Repeating the three stages of the cycle of breathing, with correct time for each of three stages,
accompanied by the chanting of the sacred syllable “Om” constitutes the technique of Pranayama. Breathing not only regulates the respiratory system but directly or indirectly regulates all
other bodily functions which also come under the word “Prana.” In a broad sense, Pranayama
is control of all bodily functions. We are told in this Sloka that even this control of breath
should be in the form of a sacrifice.

Newsletter on Bhagavad Gita by Dr. P.V. Nath (Copyright Dr. Nath, 2009) sent out week 50 in 2009

Meditation with Sattvic mind (Pranayama the breath of yoga Maehle)

Famously, the Ramayana
shows the dangers of meditation when not done with a
sattvic mind. Of the three demon brothers, the demon king Ravana
practised meditation with a rajasic mind and wrath became his
undoing. His brother Kumbhakarna meditated with a tamasic mind
and fell into a deep slumber from which he only rarely woke up.
Only the third brother, Vibhishana, meditated with a sattvic mind,
and it was only his intellect that gravitated towards the Divine.
The Ramayana, although written down after the Mahabharata, contains
one of the most ancient orally-handed-down epics of humanity. It
delivers many subtle teachings on meditation, which, although mastered
by sages of a bygone era, are not understood any more by
modern practitioners. Hence more and more are heading down the
road taken already by Ravana and Kumbhakarna. It is not a general
lack of meditation that gnaws at the foundation of this world, for
this whole world meditates with profound expertise on Mammon,
the mighty dollar. It is what you meditate on that will determine
your destiny, for what you meditate on you will attract and become.
Before embarking on the voyage of meditation, the intellect has to be
made sattvic through pranayama.

Pranayama in the Bhagavad Gita (Pranayama the breath of yoga Gregor Maehle)

The Bhagavad Gita is the most influential of the Indian scriptures.
Containing the teachings of Lord Krishna, it defines pranayama in
two ways.16 Firstly it says that some practice pranayama by offering
apana (vital down-current) into prana (vital up-current) and prana
into apana, and thus arrest the breath. The Gita uses the term prana
apana gati. Frana gati is the inner down movement, which is contained
in the rising inhalation. Apana gati is the inner rising, which
is contained in the descending exhalation. This implies the profound
teaching that each force in the universe contains its own counterforce.
The pranic movement here is stopped by focusing on the gati,
which is the inner opposite of the apparent outer force. Apana gati,
the inner upward movement contained in the exhalation, is one of

the main motors to drive Kundalini (the coiled life force propelling
spiritual liberation) upwards.
The second definition of pranayama mentioned in the Gita is the
sacrifice of the senses into prana. During the movement of prana, i.e.
inhalation and exhalation, the senses reach out and attach themselves
to various objects of desire or aversion. During kumbhaka the
senses are naturally drawn inwards and the yogi supports this by
focusing on the Divine at the time of kumbhaka. The yogi forsakes
and surrenders the normal outgoing activity of the senses and thus
'offers' it to the prana suspended and arrested through kumbhaka.
Hence, like the Yoga Sutra, the Gita sees pranayama both as perfecting
the process of inhalation and exhalation and as mental operations
performed during the time of kumbhaka (breath retention).

Pranayama and the respiratory system part2 (2/2) from the book Light on pranayama by BKS Iyengar

It is knowrn tlur the basic energy needs of the human bady are met
predominantly by oxygen plus glucose. The former aids in the process of
elimination by oxidising the waste matter, while glucose supplied with
oxygen nourishes the body cells in the flow of respiration.

The purpose of pranayma in to make the respiratory system function at
its best. This automatically improve the circulatory system, without
which the processes of digestion and elimination would suffer. Toxins
would accumulate, diseases spread through the body and ill-health
becomes habitual.

 The respiratory system is the gateway to purifying the body, mind and
intellect. The key to this is pranayama.

Respiration is essential sustaining all forms of animal life from the single-celled
amoeba to man. It is possible for to live without food or water for
a few days, but when respiration ceases so does life. In the Chandogyopan-

isad it is said: ‘Even as the spokes are fastened to the hub, so on this life
breath, all is fastened. Life moves with the life breath, which gives life to a
living creature. Life breath it one’s father, . . . one’s mother, . . . one’s
brother, . . . one’s sister, and one’s teacher, . . . the Brahman. . . . Verily,
he who sees this knows and understands this becomes the excellent
speaker.’ (S. Radhakrishnan: The Principal Upanisads, VII, I5, I-4.)

The Kuasitaki Upanisad says ‘One can live deprived of speech, for we
see the dumb; one deprived of sight, for we see the blind; of hearing, for we
see the deaf; and of mind, for we see the childish; one can live without arms
and legs, for thus we see. But now it is the breathing spirit alone, the
intelligence-self that seizes hold of this body and makes it rise up. This is
the all obtaining in the breathing spirit. What is the breathing spirit, that is
the intelligence-self. What is intelligence-self, that is the breathing spirit,
for together they live in this body and together they go o-..t of it.’ (S.
Radhakrishnan: The Principal Upanisads, III, 3.)

 Breathing starts with independent life outside the mother and ends
when life ceases. When the child is still in the womb its oxygen is supplied
through its mother’s blood, and its lungs are not required to function.
When it is born, the first breath of life is started by command from the
brain.

During most of one’s life, the depth and rate of breathing are self-
regulated through the nervous system to meet the purposes of breathing, to
supply in a regulated and controlled way the fresh oxygen which is
constantly needed by the cells and to discharge the carbon dioxide
accumulated in them.

 Most of us assume that because breathing is usually automatic, it is
beyond our active control. This is not true. In pranayama by arduous
training of the lungs and nervous system, breathing can be made more
eflicient by changing its rate, depth and quality. The lung capacity of great
athletes, mountain climbers, and yogis is far greater than that of ordinary
men, allowing them to perform extraordinary feats. Better breathing means
a better and healthier life.

The act of breathing is so organised that the lungs are normally inflated
sixteen to eighteen times a minute. Fresh air containing life-giving oxygen is sucked into them, and gases containing carbon dioxide from the body tissues are sent out in exchange through the breathing passages. The rhythmic inflation of the soft, honey-combed bellows of the lungs is maintained by the movements of the rib-cage and diaphragm. The latter in turn are driven or powered by impulses sent down by the respiratory centre in the brain to the relevant muscles through the nerves. Thus the brain is the instigator through which the respiration and the three mental functions of thought, will and consciousness are regulated.

The breathing cycle consists of three parts: inhalation, exhalation and
retention. Inhalation is an active expansion of the chest by which the lungs are filled with fresh air. Exhalation is a normal and passive recoil of the elastic chest wall by means of which the stale air is exhaled and the lungs are emptied. Retention is a pause at the end of each inhalation and exhalation. These three form one cycle of breathing. The breathing afects the heart rate.
During the prolonged holding of breath, a slowing of the heart rate is observed, which ensures increased rest to the heart muscle.

 Respiration may be classified into four types:
(a) High or clavicular breathing, where the relevant muscles in the neck
mainly activate the top parts of the lungs.
(b) Intercostal or midbreathing, where only the central parts of the lungs
are activated.
(c) Low or diaphragmatic breathing, where the lower portions of the lungs
are activated chiefly, while the top and central portions remain less
active.
(d) In total or pranayamic breathing, the entire lungs are used to their
fullest capacity.

In pranayamic inspiration, diaphragmatic contraction is delayed until after the conscious contraction of the muscles of the anterior and lateral
abdominal wall. These muscles are diagonally connected to the ribcage
above and the pelvis below. This action lowers and stabilises the dome-shaped diaphragm which originates at the lower rib margin; it pushes up
the abdominal organs and increases the capacity of the thorax. This prepares the diaphragm for a subsequent contraction of maximum extent
and efliciency by reducing the centripetal pull. This minimises interference
with the next action of the sequence, the elevation and expansion of the
lower ribcage in ascending upwards. This is accomplished by the vertical
pull of the diaphragm followed by the sequential activation of the
intercostal muscles to allow the fullest caliper-like movements of the
floating ribs, bucket-handle like movements of the individual ribs, elev-
ation and full circumferential expansion of the ribcage as a whole from its
origin at the spine. Finally the highest intercostals and the muscles
connecting the upper ribs, sternum and clavicles to the neck and skull are
contracted, enabling the upper part of the lungs to be filled. Then the
already expanded thoracic cavity expands further forwards, upwards and
sideways.

This series of movements of the abdomen, chestwall and neck, in
which each step of the sequence prepares the ground for the next, results in
a maximum filling of the lungs, to create space for the incoming air to reach
every corner of each lung.
 The sadhaka must first direct his body-conscious awareness specifi-
cally and intelligently at the lower anterior abdominal wall just above the
pelvis. To accomplish this, he has to move the lower abdominal wall
towards the spine and against the diaphragm as if massaging from the skin
to the muscles and muscles to the inner organs. This sense of active
conscious contraction is associated with visible movements of the ab-
dominal wall from the surface skin to its deepest layers, and can be directed

at will. After that, direct your attention to expand the lateral and posterior
regions of the chest. Elevate the lower chest wall simultaneously expanding
the top chest wall with its skin and muscles. The diaphragm gradually and
smoothly resumes its domed shape as it starts to relax towards the end of
inspiration. During exhalation the dome moves up again. It is active at the
start of expiration to encourage a smooth slow start to the elastic recoil of
the lungs.
The fresh oxygen which is sucked in percolates the minute sacs (the alveolar sacs) which fonn the basic unit of the lungs. The membranes
round these alveoli convey this oxygen into the blood stream and then the carbon dioxide from the blood into the air of the lungs for its disposal through exhalation. The blood with fresh oxygen is carried by arteries from the left side of the heart to cells in every nook and corner of the body, thus
replenishing their store of life-giving oxygen. The waste products (mainly
the carbon dioxide) thrown out by each sac are then taken by the venous
blood stream from the right side of the heart to the lungs for disposal. The
heart pumps this blood through the body at an average rate of seventy times
per minute. Hence to breathe properly we need the smooth co-ordination
of all the relevant parts of the body, the power or controlhouse (the nervous
system), the bellows (the lungs), the pump (the heart) and the plumbing
system (the arteries and veins), besides the driving motor of the rib cage and
the diaphragm.

Pranayama and the respiratory system part1 (1/2) from the book Light on pranayama by BKS Iyengar

During normal inhalation, an average person takes in about 500 cubic
centimetres of air; during deep inhalation the intake of air is about six times
as great, amounting to almost 3000 cubic centimetres. The capacities of
individuals vary according to their constitution. The practice of pranayama
increases the sadhaka’s lung capacity and allows the lungs to achieve
optimum ventilation.

The second chapter of the Hatha Yoga Pradfpikfi deals with pranayama.
The first three verses state: ‘Being firmly established in the practice of
asanas, with his senses under control, the yogi should practice pranayama
as taught by his Guru, observing moderate and nutritious diet. When the
breath is irregular, the mind wavers; when the breath is steady, so is the
mind. To attain steadiness, the yogi should restrain his breath. As long as
there is breath within the body, there is life. When breath departs, life also
departs. Therefore, regulate the breath.

The practice of pranayama helps to cleanse the nadis, which are tubular
organs of the subtle body through which energy flows. There are several
thousand nadis in the body and most of them start from the areas of the
heart and the navel. Pranayama keeps the nadis in a healthy condition and
prevents their decay. This in tum brings about changes in the mental
attitude of the sadhaka. The reason for this is that in pranayama breathing
starts from the base of the diaphragm on either side of the body near the
pelvic girdle. As such, the thoracic diaphragm and the accessory resp-
iratory muscles of the neck are relaxed. This in turn helps to relax the
facial muscles. When the facial muscles relax, they loosen their grip over
the organs of perception, namely, the eyes, ears, nose, tongue and skin,
thereby lessening the tension in the brain. When tension there is lessened,
the Sadhaka attains concentration, equanimity and serenity.

BKS Iyengar

In the arambha stage, the sadhaka’s interest in pranayama is awakened.
In the beginning he is hasty and by reason of his exertion and the speed with
which he wants results, his body trembles and he perspires. When by
perseverence he continues his practice, the tremors and perspiration ceaseand the sadhaka reaches the second stage of ghatavastha. Ghata means a
water pot. The body is compared to a pot. Like an unbaked earthen pot, the
physical body wears away. Bake it hard in the fire of pranayama to gain s
stability. In this stage the five kosas and the three sariras are integrated.
After this integration, the sadhaka reaches the parichayavastha, where he
obtains intimate knowledge of pranayama practices and of himself. By
this knowledge he controls his qualities (gunas) and realises the causes
of his actions (karma). From the third stage, the sadhaka goes forth
towards nispatti avastha, the final stage of consummation. His efforts have
ripened, the seeds of his karma are burnt out. He has crossed the barriers of
the gunas and becomes a gunatita. He becomes a jivanmukta — a person who
is emancipated (mukta) during his lifetime (itvana) by the knowledge of the
Supreme Spirit. He has experienced the state of ecstasy (ananda).

Pranayama by Sri K Pattabhi Jois from "Yoga Mala"

There are many kinds of pranayama. Sri Shankara
Bhagavadpada speaks of a thousand and explains their methods,
while Swatmarama names but eight:
Suryabhedanamujjayi sithkari shithali tatha
Bhastrika bhramari murccha plaviniti ashtakumbhakah.
[Suryabedana, ujjayi, sitkari, shitali, bhastrika, bhramari,
murchha, and plavini are the eight kumbhakas.]
—Hatha Yoga Pradipika ii : 44
Of these, only four pranayamas are suitable for us.
Some pranayamas are useful for curing diseases, some for the purification of the nadis, and some for
the arrest of the mind. All are important, however, though their practice requires that the preceding step—namely asana—be practiced, as well.
If asana is practiced, then bodily and sensory diseases will be destroyed. If pranayama, conducive to
concentrating the mind, strengthening the sense organs, and enabling the mind to be stilled withoutbecoming unstable, is practiced, then diseases present in the body, sense organs, and mind will be cured,
allowing the mind to achieve concentration and perceive the Inner Self. Only then will human birth, which
results from the penance of many previous lives, be fulfilled, and not by living lives like animals.
In this scientific age, we accept only what we see and reject what we do not. We make no effort to
perceive the Universal Self, which is the Indweller that witnesses all actions, that is the cause of the
creation, sustenance, and destruction of the universe, and that is of the nature of consciousness. Great
scholars and intellectuals who attract attention by using pedantic Vedantic terms which mean that all
things are transitory and that only the Supreme Self is real, are only impressing themselves and their
listeners for the moment. But soon, the net of delusion is sure to bind them. Therefore, those who want
intensely to lift themselves out of the ocean of samsara, and to stop wallowing in it and experiencing
pleasure and pain, and thereby becoming depressed, should practice yoga, and experience its bliss.33
Nothing happens in the world according to our will; that is definite. Everything in the universe occurs in
accordance with the will of the Universal Self, not man’s desires. If we properly understand the wise
gospels of the Bhagavad Gita, however, and bring them daily into practice, we will be able to accomplish
our goals in life. In no other way can human beings fulfill their wishes. Therefore, performing our dharma
and karma free from desire and attachment is our duty.34 This duty requires us to perform our actions
without any worries and to offer all dharma and karma to God, with no expectation of reward. It is
difficult to please the Lord by lecturing others on spiritual matters or by attaining popularity or fame. If He
is to be pleased, yoga must first be achieved through the relinquishment of the sense of “I” and “mine.”
From this, we can very shortly attain supreme bliss.
In the Gita, the Lord says, “Purvabhyasena tenaiva hriyate hyavasho’pi sah,” which means that, like a
magnet, the mind will be effortlessly attracted to the practice of yoga in this birth by tendencies
developed in past births.35 In other words, if the mind is to develop a love for the practice of yoga, a
tendency must already exist from a prior life. Given the earthly and heavenly benefits to be derived from
yoga, it would be a great blessing if all people, men and women, were to achieve the practice of the limbs
of yoga, which gives happiness both here and hereafter, and is the fulfillment of human experience. This
is the noble objective of the author of this book.
Whatever work we attempt cannot be perfectly done unless our minds are tranquil and calm; happiness
cannot be attained from it. “Ashantasya kutah sukham [For one who is without peace, where is there
happiness]?”36 How can a disturbed mind enjoy comfort? Surely, a human being cannot derive peace and
happiness from material objects. Such happiness, even when it does occur, is short-lived, though the
suffering that follows is eternal. Disease is the sole consequence of the enjoyment of pleasure, and yoga
cannot be attained. Yet yoga liberates us from the devil known as disease. Even bhoga [pleasures]
become yoga for a mind established in yoga.
If one’s mind is impure and overtaken by “I” and “mine,” then one’s true nature of bliss will be spoiled,
and one will become miserable. But the one whose mind is pure will experience eternal bliss. To discover
the Inner Self, one should thus practice yoga. Yet, just as a gramophone entertains people by repeating
the music sung by others, so too can we attract innocent people by repeating what we have read or
heard, and thus win their esteem. When this happens, we soon come to think of ourselves as scholars
beyond compare and fall prey to lust and rage. The method for bringing the mind into focus instead and
dissolving it in the Atman should be learned under the tutelage of a Guru.37 Only through the
achievement of the yogic limbs, and through the practice of them, can we come to be uplifted—and in no
other way.
Focusing the mind in a single direction is extremely important. Since the mind is very unsteady, it is
difficult for it to maintain itself in this way. To enable it to stay fixed and in place, pranayama is essential.
If the breath that moves in and out of the body is arrested, then the mind becomes arrested, as the
Hatha Yoga Pradipika attests. Thus, the nature of pranayama should be known properly and practiced.
In this world, many things have been created for the pleasure and enjoyment of human beings, and we
desire each and every one of them. Yet from these objects of enjoyment come diseases without our
desiring them. We should thus know their real nature and develop a detachment from them. By this kind
of detachment and by the practice of yoga, our minds will become focused on finding the path to the
Supreme Self, whose nature is bliss. When the mind is not attached to things, such as the objects of the
senses, it will be able to dissolve itself into the Self. This is what is known as the state of jivanmukti
[liberation while in the present life].
To be properly learned, pranayama must be practiced according to the directions of a Guru. No one
should attempt it who thinks that a reading of the scriptures has made him an expert in its knowledge.
Rather, an aspirant must carefully learn the rules of pranayama first, and avoid haste.
Yatha simho gajo vyagro bhavedvashyah shanaih shanaih
Tathaiva sevito vayuranyatha hanti sadhakam.
[Just as a lion, elephant or tiger may be gradually brought under
control, so is prana attended to. Otherwise it destroys the
practitioner.]
—Hatha Yoga Pradipika ii : 15
In the same way as, with zeal and enterprise, a trainer catches hold of a dangerous animal that
wanders the forest freely, such as a tiger, lion, or elephant, and very slowly tames and finally brings it
under control, so too will the breath be brought under control, little by little, by the strength of one’s
practice. Very difficult though this is, it is possible. If, however, an aspirant engages in this practice while
violating the rules or with an air of pride and feigned expertise, then he puts himself in danger. Aspirants
should bear this fact in mind.
In short, there is no doubt that, through the practice of yoga, one can attain the peace and bliss one
desires, the capacity to discriminate between Self and not-Self, peace of mind, and freedom from disease,
death, and poverty. A man cannot achieve anything in the world if his sense organs are weak. The
experience of the Self, for the weak, is simply not possible.
Nayam atma balahinena labhyah
Na medhaya na bahunashrutena.
[The Self cannot be attained by the weak, by the intellect, or
by much learning.]
—Mundaka Upanishad
So say the Vedas. Here the word bala means strength, both physical and mental. The body must be
free from diseases of any kind, which divert the mind elsewhere. Physical strength, mental strength, and
the strength of the sense organs—all these are very important. Without them, one cannot attain spiritual
strength. But intellectual power and a knowledge of the scriptures alone do not lead to Self-realization;
the analysis of commentaries and their various explanations do not lead to Sel-fattainment. Indeed, it is
not even enough to study Vedanta at length under the guidance of a Guru.38 Practice alone is the path to
atma labhah [gaining the Self]. The aspirant who follows the precepts and instructions of a Guru with a
subdued mind unshackled from the external and internal sense organs, will realize the authentic form of
the Universal Self. This is the true nature of yoga.
Body and mind are inseparably related, one to the other. If pleasure and pain are experienced by either
the physical body or the sense organs, the mind will experience them as well. This is known to all. If the
mind is in pain, the body loses weight, becomes weak and lusterless; if the mind is happy and at peace,
the body thrives and develops a strength and luster beyond compare. Hence, the body and sense organs
are linked to, and depend upon, the strength of the mind. It is for this reason that the method for
concentrating the mind should be known. To learn how to achieve such concentration, the body first must
be purified, and then mental strength developed. The method for purifying and strengthening the body is
called asana. When the body is purified, the breath also becomes purified, and the diseases of the body
are eliminated.
Once the asanas have been learned well enough to be practiced with ease, the next limb to be
practiced is that of bringing the breath under control. It is this that is known as pranayama. Yet simply
sitting, taking in the breath, and letting it out through the nostrils is not pranayama. Pranayama means
taking in the subtle power of the vital wind through rechaka [exhalation], puraka [inhalation], and
kumbhaka [breath retention]. Only these kriyas, practiced in conjunction with the three bandhas [muscle
contractions, or locks] and in accordance with the rules, can be called pranayama.39 What are the three
bandhas? They are mula bandha, uddiyana bandha, and jalandhara bandha, and they should be
performed while practicing asana and the like.40 Through the practice of pranayama, the mind becomes
arrested in a single direction and follows the movement of the breath, a fact known from the scriptural
statement “Chale vate chalam chittam.” It is common knowledge that we lift heavy objects more easily if
we hold our breath and concentrate on the objects we are lifting. By controlling the breath through the
processes of rechaka, puraka, and kumbhaka, it becomes possible to establish the mind in a single
direction.
In hatha yoga, there are thousands of methods for pranayama. Some purify the nadis, others purify and
strengthen the body, still others cure diseases and purify the seven dhatus, while still others are the
means to the knowledge of Brahman through the cessation of the mind.41 Among these, only the
kumbhaka pranayama, which is purificatory and useful for Self-realization, is very important. Even Pujya
Shankara Bhagavadpada calls it the most important of the pranayamas:
Sahasrashah santu hatheshu kumbhah sambhavyate kevala
kumbha eva.
[Among the hathas, there may be a thousandfold kumbhas. The
pure kumbha alone is highly esteemed.]
—Yoga Taravalli 10
On the subject of kumbhaka pranayama, texts such as the Yoga Yagnavalkya, Sutasamhitakara, Devi
Bhagavata, Yoga Vashishtha, Bhagavad Gita, and Upanishads follow, on the whole, the opinion of Srimad
Acharya Shankara Bhagavadpada. However, because, in general, views about pranayama tend to differ, it
is important that this yogic limb be learned and practiced under the guidance of a Guru.
For the practitioner of yoga, the rules regarding food, sex, and speech are very important. Among the
foods, those called sattvic [pure] are the best. Vegetables, however, should not be consumed much. As
the Ayurvedic pramana, “Shakena vardate vyadhih [By vegetables, diseases expand]” and the yoga
pramama attest, vegetables are unpleasant for practitioners of yoga.42 Wheat, snake gourd, half-churned
curds, mung beans, ginger, milk, and sugar, on the other hand, are best. Indeed, foods that extend the
life span; foods that increase sattvic qualities, as well as strength, health, happiness, and love; foods that
are easily digested; and foods that are natural, genuine, and follow the seasons—these are the most
suitable, as they are worthy of being offered to God.
Sour, salty, or spicy foods, on the other hand, are not good for any part of the body and should not be
consumed much. If a person’s food is pure, then his mind becomes pure, since the mind assumes the
qualities of whatever food is consumed, as an Upanishadic authority states: “Ahara shuddhau sattva
shuddih / Sattva shuddhau druvasmrtih [When the food we take in is pure, our minds become pure /
When our minds become pure, memory becomes steady].”43 The practitioner of yoga should therefore eat
only food possessed of sattvic qualities. Foods that give rise to passions and mental darkness, or that are
fleshy and fattening, should never be consumed, and intoxicating substances, smoking, and the like
should also be relinquished.
Only half the stomach should be taken up by the food that is eaten. One quarter of the other half
should be given over to water and the remaining quarter left to the movement of air. Consuming too
much food or no food at all; sleeping too much or not sleeping at all; having too much sexual intercourse;
or mixing with undesirable or uncultured people—all these should be given up as much as possible, as
they are obstacles to the practice of yoga. Moderation in regards to eating, sleeping, and the like is thus
important to follow.
Similarly, it is not good to talk too much. By talking too much, the power inherent in the tongue
decreases and the power of speech is destroyed. When the power of speech is destroyed, our words, too,
lose their power, and whatever we utter has no value in society at all. Talk of spiritual matters, however,
increases the tongue’s power, and is thus helpful to the world. But speech related to mundane matters
destroys the power of the tongue, and shortens our life spans. The shastrakaras have reflected on and
described this fact, so it is better if man follows their path.
Too much sex leads the body, sense organs, and mind to become weak. If the mind and sense organs
are weak, we can achieve nothing; our minds grow unsteady and are unable to do anything at all.
Therefore, too much sex is to be avoided.
Yoga should neither be practiced in the open air, in a place that is unclean or malodorous, in a
basement, nor on a roof. Instead, the place of its practice should be spotlessly clean and level, have
windows, and be suitable for smearing with cow dung.44
Sweat formed during practice should be wiped dry by rubbing the body with the palms of the hands. If
this is done, the body will become lighter and stronger, as a scriptural authority asserts:
Jalena shramajatena gatra mardhanam acharet
Drdhatha laghuta chaiva tena gatrasya jayate.
[One should practice rubbing the body with the perspiration
that comes from exertion. As a result there occurs a firmness
and lightness of the body.]
—Hatha Yoga Pradipika ii : 13
But the body will be sapped and its power exhausted if, in an effort to dry the sweat of practice, it is
exposed to the outside air. When this occurs, a practitioner grows weaker and weaker over time. Thus,
the sweat generated by yoga should be gradually dried by rubbing it into the body with the hands, and
not by exposing it to the air or by drying it with a towel or cloth. As this is borne out by the experience of
yoga practitioners, aspirants should bear it in mind.
The body should not be exposed to the open air for a period of one half hour after practicing. After half
an hour, it is good to bathe in hot water. In addition, for the first three months of practice, bathing in
cold water and fasting are to be avoided. But, after a practice has become steady and established, these
restrictions no longer apply.
During the period of yoga practice, it is advisable to take in much milk and clarified butter, or ghee.
Those that cannot afford these should pour a little cold water into some warm cooked rice, mix it
together, and eat it before taking any other foods. In this way, the essence that results from using milk
and ghee will be generated, and the body will be energized and nourished.
Aspirants should be mindful to follow the above-mentioned rules regarding food, sexual habits, bathing,
and practice. They should also be devoted to God and Guru. Practicing yoga for the sake of one’s health,
a firm body, or enjoyment is not the right approach. Only the purification of the body, sense organs, and
mind, and the dedication of all actions and deeds to the Almighty, is the true way. If our minds are
offered to the Supreme Self in this way, our hopes and aspirations will be fulfilled by Him at the
appropriate times. Aspirants should thus guard against those things that would disrupt their mental
equilibrium.
To be able to practice yoga, one must possess enthusiasm, zeal, courage, and a firm faith in
tattvajnana [philosophical knowledge]. One should also not mingle with the crowd. With these qualities,
an aspirant can attain yoga. Yogis describe the path to yogic attainment in this way:
Utsahatsahasadhaivyattattvajnansh cha nischayat
Janasanghaparityagat shadbiryogah prasiddhyate.
[By means of enthusiasm, boldness, firmness, discrimination of
truth, conviction, and the avoidance of public gatherings, by
these six things, is yoga accomplished.]
—Hatha Yoga Pradipika i : 16
Aspirants should learn the rules outlined above. They should not listen to, nor become discouraged by,
the words of those who have no knowledge of yogic practice, or who are too lethargic to bring their own
bodies under control.
There is no age limit for the practice of yoga and it can be practiced by anyone—by women, men, the
weak, and by those who are sick or disabled—as the shastrakaras affirm:
Yuva vrddho’thivrddho va vyadhito durbalo’pi va
Abhyasat siddimapnoti sarvayogeshvatandritah.
[Whether young, old or very old, sick or debilitated, one who is
vigilant attains success in all the yogas, by means of practice.]
—Hatha Yoga Pradipika i : 64
Thus do the experts give their unanimous approval to this idea, and experience also confirms it.
Indeed, only lazy people find the practice of the yogic limbs useless. Otherwise, yoga is very important for
anyone eight years or older, regardless of sex.
Pregnant women who have crossed into the fourth month should abstain from doing asanas. They can,
however, practice ujjayi pranayama, samavritti pranayama, and vishamavritti pranayama, without
kumbhaka, until the seventh month. In this way, if they regularly practice deep rechaka, or exhalation,
and puraka, or inhalation, while sitting in Padmasana [lotus posture] or Mahamudra [the great seal], they
will have a smoother and easier delivery. It is good for women to keep this in mind.
For people over fifty, it is enough to practice some of the easier and more useful asanas, as well as
some of the pranayamas. Those who have been practicing for many years, however, can do any asana or
pranayama without a problem. Older people who want to start yoga, however, will find practicing the
following ten asanas sufficient [see Chapter 2 for detailed descriptions of individual asanas]: first, the
Surya Namaskara (types 1 and 2); then Paschimattanasana; Sarvangasana; Halasana; Karnapidasana;
Urdhva Padmasana; Pindasana; Matsyasana; Uttana Padasana; and Shirshasana. It is preferable to do
these in concert with the vinyasas [breathing and movement systems], but if this is not possible, then
practicing while focusing on rechaka and puraka will suffice. Shirshasana should be practiced for at least
ten minutes, and the rest, for at least ten rechaka and puraka while in the state of the asana [see fn. 39].
By practicing in this way, the body and sense organs will become firm, the mind purified, longevity will be
increased, and the body will be filled with fresh energy.
For the middle-aged, it is best to do all the asanas. The more they are practiced, the stronger the body
becomes, and obstacles such as disease cease to be a problem. Pranayama is easier, the mind becomes
more harmonious as the quality of sattva [purity] comes to predominate, and intellectual power and
longevity are augmented.
For the very old, however, who find the practice of Sarvangasana, Halasana, Uttana Padasana,
Shirshasana, and Padmasana too difficult, it is enough to practice mahabandha daily, as well as rechaka
kumbhaka pranayama, puraka kumbhaka pranayama, samavritti vishamavritti pranayama, and sithali
pranayama. These will help them live happier and longer lives, and will insulate them from disease.
The weak and the sick, too, should gradually practice suitable asanas and pranayamas, and over time,
as their strength increases, their practices should also increase. In this way, the diseases of the sick and
the strength-lessness of the weak will be eliminated, leaving them healthy and vigorous.
The aspirant that goes to a Guru will find that the Guru will tailor his practice to his particular bodily
constitution. Yoga should never be learned from reading books or looking at pictures. It should only be
learned under the guidance of a Guru who knows the yogic science and is experienced in its practice. If
this is ignored, it is possible for physical and mental problems to occur. For while it is true that all the
diseases that afflict the body and mind of a human being can be eliminated by the practice of the limbs of
yoga, it is also true that this will only occur if the science is brought into practice under an experienced
Guru who knows the yoga shastra properly and who implements it in practice. Only in this way can the
body, mind, and senses be purified, just as gold is in a crucible.
Through the practice of yoga, many types of incurable ailments, such as asthma, can be cured, and the
body, mind, and senses will come to radiate with new energy. Indeed, some physicians who condemn the
science of yoga have been dumbfounded to find former patients of theirs being cured of their diseases by
yoga. This is borne out by experience. Diseases that cannot be cured by medicine can be cured by yoga;
diseases that cannot be cured by yoga cannot be cured at all. That is definite. A doctor can find remedies
for illnesses that result from an imbalance of the three doshas, but no dhanvanthari [doctor dealing in
medicine] has a remedy to offer for mental illness.45 Yet yogis say that even for this, there is a yogic
cure. Indeed, the practitioner that keeps faith in and practices the limbs of yoga can achieve anything in
the world. He can even redo creation.46
The world is full of falsehood, deceit, and exploitation. A yogi has the power to correct this and to
attract people of the world to the right path. It is therefore necessary to stress again the importance of
practitioners of yoga keeping faith in, and showing devotion to, the yogic limbs and the Guru. But neither
faith in nor devotion to the Guru is common among young people today. The weakness of the mind and
sense organs accounts for this. And yet knowledge learned without devotion to God and Guru is like
pouring the milk of a sacred cow into a bag of dog’s skin, or the undrinkable milk of a donkey’s udder. But
if young men and women genuinely pursue knowledge, practice true faith and devotion, and do not yield
to mental unsteadiness or sham piety, then the divine power will confer knowledge on them in abundance
—knowledge which will make them theists of firm bodies and strong minds who are freed from lust and
the like; there is no doubt about it. There is also no doubt that a country privileged enough to have the
majority of its young people be possessed of minds devoted to God, in addition to firm bodies and mental
power, will be blessed with bounty. This is on Vedic authority. Thus, let it be emphasized again that if
practitioners know the path described above, and practice it, they will attain happiness here as well as
hereafter.
As the bodily constitution of each human being is different, it is important to practice the asanas
accordingly. The benefit to be had from one asana or pranayama can be derived just as well from another
that better suits the structure of a person’s body. Some asanas are not suitable for particular people and
may be painful. A Guru will understand this and be able to explain it, so the practitioner of yoga must be
certain to follow his guidance.
To begin the practice of yoga, an aspirant should first do the Surya Namaskara [Sun Salutations], and
then proceed to the asanas. The Surya Namaskara and asanas must be practiced in the correct sequence
and follow the method of vinyasa. If they are not, or the movement of rechaka and puraka is neglected,
no part of the body will become strong, the subtle nadis will not be purified, and, owing to the resulting
imbalance, the body, sense organs, mind, and intellect will not develop. They may even come to be
further imbalanced.
If the asanas and the Surya Namaskara are to be practiced, they must be done so in accordance with
the prescribed vinyasa method only. As the sage Vamana says, “Vina vinyasa yogena asanadin na karayet
[O yogi, do not do asana without vinyasa].”47 When yoga is practiced with a knowledge of its proper
method, it is quite easy to learn, but practiced without such knowledge, it becomes a very difficult
undertaking. Therefore, aspirants should not forget to learn the method of vinyasa, as well as of rechaka
and puraka, and to follow it in their practice.
The asanas described in the next chapter belong to the curative aspect of yogic practice. They will be
discussed systematically, and aspirants should be careful to practice them in the order in which they are
described, and not to skip one posture in preference for another. This must be borne in mind.
Winter is the best time of year to start yoga and an aspirant should practice before five o’clock in the
morning. Warming up by the fire or by jogging during the winter is to be avoided, however, as is too
much sexual intercourse. These are things an aspirant should not forget.
Stirairangais tushtuvagumsastanubhih
Vyashema devahitam yaddayuh
Om Shanti Shanti Shanti.
[While praising, may we of strong and steady limb
enjoy the life given by the Gods
Om Peace Peace Peace.]
—Shanti Mantra from the Rg Veda