The Four Stages of Pranayama
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By Swami Sivananda | Published 06/28/2005
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Three Bandhas
There are four Bhedas (piercing of divisions) viz., Surya, Ujjayi, Sitali and
Basti. Through these four ways, when Kumbhaka is near or about to be performed,
the sinless Yogi should practise the three Bandhas. The first is called Mula
Bandha. The second is called Uddiyana, and the third is Jalandhara. Their
nature will be thus described. Apana which has a downward tendency is forced up
by contracting and drawing the anus upwards. This process is called Mula
Bandha. When Apana is raised up and reaches the sphere of Agni (fire), then the
flame of Agni grows long, being blown about by Vayu. The Agni and Apana come to
or commingle with Prana in a heated state. Through this Agni, which is very
fiery arises in the body the flaming of fire which rouses the sleeping
Kundalini. Then the Kundalini makes a hissing noise, becomes erect like a
serpent beaten with a stick and enters into the hole of Brahmanadi (Sushumna).
Therefore Yogins should daily practise Mula Bandha. Uddiyana
should be performed at the end of Kumbhaka and at the beginning of inhalation.
Because Prana Uddiyategoes up the Sushumna in this Bandha, it is called
Uddiyana by the Yogins. Being seated in the Vajra posture and holding firmly
the two toes by the two hands near the two ankles, he should gradually upbear
the Tana (thread or Nadi, the Sarasvati Nadi) which is on the western side of
Udara (the upper part of the abdomen, above the navel), then to neck. When
Prana reaches Sandhi (junction) of navel, slowly it removes the diseases of
the navel. Therefore this should be practised perfectly. Uddiyana can be done
in standing posture also. When you practise in standing posture, place your
hands on the knees or a little above the knees. Keep the legs a little apart.
The Bandha called Jalandhara should be practised at the end of Puraka.
Jalandhara is of the form of contraction of the neck and is an impediment to
the passage of Vayu upwards. When the neck is contracted by bending the head
downwards, so that the chin may touch the chest, Prana goes through Brahmanadi.
Assuming the seat, as mentioned before, one should stir up Sarasvati and
control Prana. On the first day Kumbhaka should be done four times, on the
second day ten times and then five times separately. On the third day, twenty
times will do and afterwards Kumbhaka should be performed with the Bandhas and
with an increase of two times per day.
Arambha Avastha
Pranava (Om) should be chanted with three Matras (prolonged intonations).
This is for the destruction of the former sins. The Mantra, Pranava, destroys
all obstacles and all sins. By practising this he attains the Arambha Avastha
(the beginning or first stage). The body of the Yogi begins to perspire. When
it perspires he should rub it well with the hands. The trembling of the body
also occurs. He sometimes jumps like a frog.
Ghata Avastha
Then follows the Ghata Avastha, the second state, which is acquired by
constantly practising suppression of breath. When a perfect union takes place
between Prana and Apana, Manas and Buddhi or Jivatman and Paramatman without
opposition, it is called Ghata Avastha. He may now practise only for about
one-fourth of the period prescribed for the practice before. By day and by
evening let him practise only for a Yama (3 hours). Let him practise the Kevala
Kumbhaka once a day. Drawing away completely the organs from the objects of
senses during cessation of breath is called Pratyahara. Whatever he sees with
his eyes, let him consider as Atman. Whatever he hears with his ears, let him
consider as Atman. Whatever he smells with his nose, let him consider as Atman.
Whatever he tastes with his tongue, let him consider as Atman. Whatever the
Yogi touches with his skin, let him consider as Atman. Then various wonderful
powers are obtained by the Yogi, such as clairvoyance,
clairaudience, ability to transport himself to great distances within a
moment, great power of speech, ability to take up any form he likes, ability to
become invisible and the wonder of transmuting iron into gold.
That Yogi who is carefully practising Yoga, attains the power to levitate.
Then, should the wise Yogi think that these powers are great obstacles in the
attainment of Yoga, he should never take delight or recourse to them. The
Yogins should not exercise these powers before any person whomsoever. He should
live in the world as an ordinary man in order to keep his powers concealed. His
disciples would, without doubt, request him to show them (his powers) for the
gratification of their desire. One, who is actively engaged in ones
(world-imposed) duties, forgets to practise Yoga. So he should practise day and
night nothing but Yoga without forgetting the words of his Guru. Thus he who is
constantly engaged in Yogic practices, passes the Ghata state. Nothing is
gained by useless company of worldly-minded people. Therefore, one should with
great effort shun evil company and practise Yoga.
Parichaya Avastha
Then by such constant practice, the Parichaya Avastha (the third state) is
gained. Vayu or breath, through arduous practice pierces the Kundalini, along
with Agni through thought and enters the Sushumna, uninterrupted. When ones
Chitta enters the Sushumna along with Prana, it reaches the high seat in the
head, along with Prana. When the Yogi by the practice of Yoga acquires power of
action (Kriya Sakti) and pierces through the Six Chakras and reaches the secure
condition of Parichaya, the Yogi then verily sees the threefold effects of
Karma. Then let the Yogi destroy the multitude of Karmas by the Pranava (!).
Let him accomplish Kaya-Vyuha, a mystical process of arranging the various
Skandhas of the body and taking various bodies, in order to exhaust all his
previous Karmas without the necessity of being reborn. At that time let the
great Yogi practise the five Dharanas* or forms of concentration by which,
command over the five elements is gained and fear of injuries
by any one of them is removed.
Nishpatti Avastha
This is the fourth stage of Pranayama. Through graduated practice the Yogi
reaches the Nishpatti Avastha, the state of consummation. The Yogi, having
destroyed all the seeds of Karma drinks the nectar of immortality. He feels
neither hunger nor thirst, nor sleep nor swoon. He becomes absolutely
independent. He can move anywhere in the world. He is never reborn. He is free
from all diseases, decay and old age. He enjoys the bliss of Samadhi. He is no
longer in need of any Yogic practice. When the skilful tranquil Yogi can drink
the Prana Vayu by placing his tongue at the root of the palate, when he knows
the laws of action of Prana and Apana, then he becomes entitled to liberation.
A Yogic student will automatically experience all these Avasthas one by one
as he advances in his systematic, regular practices. An impatient student
cannot experience any of these Avasthas through occasional practices. Care
should be taken in the observances of Mitahara and Brahmacharya.
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