RAJA YOGA

According to Patanjali, the world famous father of Yoga

HATHA YOGA PRADIPIKA
of Svatmarama
This is the Hatha Yoga Bible. It is considered to be one of the ancient fundaments of aja or
ro!al Yoga. "# till now the essential $nowledge of %andh!a Bhasa, the language of the dawning,
was lac$ing to translate this Hol! %cri#ture, ma$ing it illegible. Together with our boo$ &Atma
'id!a or subtle anatom!, this s#iritual treasure shows !ou the wa! to restoration of !our health, a
much longer life and ma!be e(en to #h!sical immortalit!.
)
HATHA YOGA PRADIPIKA
of Svatmarama
Translation of the original te*t with the +!otsna commentar! of Brahmananda from %ans$rit in
,nglish b! %rini(asa I!angar-Too$aram Tat!a .)/012 on behalf of the Bomba! Theoso#hical
Publishing 3und,
4orrected b! Prof. A.A. amanathan, Pandit %.'. %ubrahman!a %astri and adha Burnier .)0562
of the Ad!ar 7ibrar! and esearch 4enter, The Theoso#hical %ociet!, Ad!ar, 8adras 69, India,
Inter#retation and comments b! Phili##e Ajita Barbier .)0012 of The aja Yoga Institute,
Aaldui$erweg ), ):;6 <+ Il#endam, Holland.
Translation of inter#retation and comments from =utch to ,nglish b! Ben 8eier .)00;2.
6
THANKS
>e than$ the higher #owers, which we can call ?od %hi(a, for the great hel# in the #re#aration of
this wonderful and re(olutionar! (ersion of the HATHA Y@?A PA=IPIAA of %(atmarama.
He has gi(en us the ca#acit! to understand this boo$ of (ital interest for man$ind.
>e consider it as our mission in life to #ass on this wor$ to all #eo#le of good will.
>ith the highest res#ect also s#ecial than$s to %anat Aumara, our common 3ather, for his su##ort
and lo(e.
@ur than$s also to Ben 8eier, who has translated so diligentl! our inter#retation and comments
from =utch into ,nglish, which has #ermitted us to offer this boo$ to the whole world.
Phili##e &Ajita& Barbier
TH, A+A Y@?A IB%TIT"T,
3irst edition
Il#endam, ) %e#tember 6991.
1
CONTENTS
#age
1 THABA%
: 4@BT,BT%
C 3@,>@=

0 3I%T 4HAPT,
)6. The 8atha
):. The first reDuirements
)) )5. AsanaEs
)0. F %(asti$asana
69. F ?omu$hasana
6). F 'irasana
66. F Aurmasana
61. F Au$$utasana
)1 6:. F "ttana Aurmasana
6;. F =hanurasana
6C. F 8ats!endrasana
6/. F Pascimotanasana
19. F 8a!urasana
16. F %ha(asana
); 11. AsanaEs (an %hi(a
1;. F %iddhasana
::. F Padmasana
;9. F %imhasana
;1. F Bhadrasana
;;. 3urther reDuirements
69 ;0. =iet
66 %,4@B= 4HAPT,
6. Prana
5. Badi %odhana Prana!ama
6C 6). Ari!aEs
6:. F =hauti
6C. F 'asti
60. F Beti
1). F Trata$a
11. F Bauli
1;. F Aa#alabhati
1/. F ?aja$arani
60 10. Prana!ama
:/. F %ur!abhedana
1) ;). F "jja!i
;:. F %it$ari
;5. F %itali
:
;0. F Bhastri$a
1C C/. F Bhramari
C0. F 8urcha
59. F Pla(ini
1/ 56. F Ae(ala Aumbha$a
:) THI= 4HAPT,
;. 8udra
)9. F 8aha
:: )0. F 8aha Bandha
6C. F 8aha 'edha
:5 16. F Ahecari
;1 ;;. F "ddi!ana Bandha
C). F 8ula Bandha
;C 59. F +alandhara Bandha
55. G 'i#arita Aarani
/1. F 'ajroli
C9 06. F %ahajoli
0C. F Amaroli
C1 )9:. G%ha$ti 4alana
C/ 3@"TH 4HAPT,
;. %amadhi and Prana
5: 1;. %ambha(i 8udra
5C :1. Ahecari 8udra
5/ ;:. %amadhi
50 C:. Bada
59. Arambha(astha
56. ?hata(astha
5:. Parica!a(astha
5C. Bis#att!a(astha
/; )91. A Yogi in %amadhi
// ,'I,>
BoteH
In the original te*t there are sDuare brac$ets. These are additions from Brahmananda. %e(eral of
these additions ha(e been deleted or corrected. @nl! the rele(ant and right ones ha(e been $e#t.
.Ajita2
;
FOREWORD
aja Yoga is the com#lete thousands of !ears old classical Yoga Training, of which Hatha Yoga is the
basis. 3irst !ou align !our being with Hatha, and then !ou can de(elo# it further with aja Yoga.
aja Yoga encom#asses all t!#es of Yoga, and is therefore the ideal #re#aration for an! Yoga teacher.
The aja Yoga Institute offers !ou the wellFtried, com#lete classical Yoga education in ro!al or aja
Yoga structured in the following mannerH
A thorough ) !ear Basic 4ourse for beginners, followed b!
The 1F!ear TeacherEs 4ourse for those loo$ing for inFde#th $nowledge, and concluding with
A high class 1F!ear 8asterEs 4ourse for those with #erse(erance.
In addition to these courses there are se(eral #ostFgrad courses such as a com#lete 'edanta course
.Bhaga(ad ?ita, "#anishadIs, and Brahma %utraIs2, BuddhistFYoga bridging courses .The (oice of
silence of Bla(ats$!, =hama Pada2, a finishing touch course .4raJ! >isdom of Padmasambha(a2, a
terminal care course .Tibetan Boo$ of the =ead2 and e(en a #ractical course Yoga in water.
The training is mainl! #racticall! oriented, and contains lots of e*ercises.
The theoretical bac$ground is based on fundamental %ans$rit scri#tures and the methods of the old
seers .ishiIs2, as it has been in true Yoga schools since time immemorialH b! realiJation of certain
unconscious as#ects e(er! #erson can disco(er his true self, and come in contact with higher le(els of
consciousness.
The contents ma! be (er! orthodo*, but we use a s#ecial a##roach, where the em#hasis lies on
#ersonal freedom and ma$ing !our own choices. @nl! due to these elements is the growth of !our
mind #ossible. The chance of reaching %elfFrealiJation is offered, and ma!be e(en master! is
#ossible. 4are is ta$en to create an o#en, in(iting, challenging and #artici#ati(e atmos#here.
The combination of the orthodo* content and unorthodo* a##roach has rendered an in(igorating
resultH Yoga is no longer a rigid disci#line, but ali(e and fascinating. It allows #eo#le to de(elo#
themsel(es in a concrete wa!.
The aja Yoga Institute ma$es use of the newest disco(eries on the field of energ! control
.Prana!ama2. After a thorough in(estigation, namel! of the old %ans$rit te*ts, the hidden meaning has
been ascertained of what has formerl! been called breath control e*ercises. It turns out that
Prana!ama has nothing to do with breathing, as is confirmed b! %wami 'i(e$ananda and Alice
Baile!. Prana!ama is a s!stem of techniDues, which direct energ! mentall!.
"#on com#aring the effects of both a##roaches it is clear that the effects of the &new& energ! control
e*ercises are im#ressi(e, and for the first time, in accordance with the descri#tions in the original
scri#tures, the Hatha Yoga Pradi#i$a, the ?heranda %amhita and the %hi(a %amhita. The bod!
becomes more #ure, healthier, and stronger, diseases are successfull! eliminated, and the Dualit! of
concentration, meditation and contem#lation im#ro(e mar$edl!.
The com#le* of techniDues, method mentioned abo(e, and our a##roach ha(e all been tried for !ears.
=oJens of teachers, and hundreds of students guarantee the uniDue Dualit! of this aja Yoga 4ourse.
C
>e belie(e that a #erson should set to wor$ on himself s!stematicall! if he wishes to de(elo#. The
#h!sical, moral, emotional, (ital, mental, and s#iritual #owers which one can use in his being are
inse#arabl! connected.
?rowth in an! one #ower alone leads to imbalance of the whole, unless !ou ada#t adeDuatel! to the
new situation.
There are eight clear, consecuti(e ste#s to raise the consciousness slowl! but surel! to the highest
s#iritual le(els.
The ages old aja Yoga training is based onH
)2 8oral #rinci#es .YamaEs2H
3irst !ou sto# all e*isting habits in the areas of (iolence, lies, theft, unchastit!, and desire. B! refuF
sing #rinci#all!, !ou create time to thin$ and choose a stand#oint. You acDuire a lot of #eace b! doing
this.
62 8oral ideals .Bi!amaIs2H
4onsecuti(el! !ou can la! a solid base in !our life b! #urit!, contentment, austerit!, stud!ing the Hol!
scri#tures, and surrendering to the Almight!.
12 Ph!sical #ostures .AsanaIs2H
Bow !ou can achie(e and maintain #h!sical health, #ower, and fle*ibilit! b! #h!sical #ostures.
:2 ,nerg! control .Prana!ama2H
Because !our energ! channels ha(e been cleaned for the most #art b! the #re(ious e*ercises, !ou can,
b! controlling the flow of energ!, achie(e a dramatic increase in (italit! and #ower.
;2 =etachment .Prat!ahara2H
This results in increased sensiti(it! on sensual and motor le(els, so withdrawal or detachment
becomes a real necessit! to $ee# emotional and mental #eace.
C2 4oncentration .=harana2H
B! concentration of !our attention on a single chosen object !ou increase !our mental #ower.
52 8editation .=h!ana2H
>hen no more interru#tions occur in !our concentration !ou ha(e reached meditation, true single
mindedness.
/2 The highest ste#, contem#lation .%amadhi2H
3inall! !ou acDuire true $nowledge, together with the awa$ening of all !our occult #owers b! the
incredible #ower of contem#lation, the techniDue of control o(er the su#er consciousness.
The aja Yoga Institute is the onl! educational facilit! in the world that indeed offers !ou the com#leF
te, traditional, and tried training to reach contem#lation or control of higher consciousness. @nl! at a
few, rare #laces in the ,ast this training is gi(en as well, but in a much smaller setting.
,(er!bod! can join in the training. @nl! good will is reDuired. The lessons are gi(en dail! during
eight wee$s each !ear in Il#endam, Holland. There is a #rogram for home e*ercises to go with it.
You follow at !our own s#eed, within !our ca#abilities.
Ajita is there to hel# !ou when !ou ha(e #roblems or Duestions. You better contact him first before
the lessons start, if !ou want to #artici#ate.
You can find all the necessar! information about the training course at our siteH www.rajaF!oga.org.
There are man! translations and inter#retations of the Hatha Yoga Pradi#i$a of %(atmarama. %e(eral
%ans$rit e*#erts ha(e tried to translate this fundamental te*t of Yoga. The results are mediocre.
5
Bobod! has been able until now to deci#her the hidden meaning of the cr!#tic te*t. %o it is natural
that man! readers recogniJe their inca#abilit! to understand the content full!.
As a result the #romise of #h!sical immortalit!, which is freDuentl! re#eated in the te*t, has been
inter#reted b! those ignorants as referring to the immortalit! of the soul.
How is that #ossibleK
There are two reasons for this tragic errorH
).The %ans$rit e*#erts do not #ractice Yoga, but the! thin$ themsel(es to be $nowledgeable because
the! are the onl! ones to be able to ma$e some translation of the old %ans$rit scri#turesL
6.The Yoga #ractitioners ha(e omitted to chec$ the (alidit! of the gi(en translations, ma!be
because the! were im#ressed b! the authorit! claims of the %ans$rit e*#erts and certainl! because
the! were nai(e amateurs.
It is a matter of fact that the Yoga science deser(es a scientifical a##roach. Yoga deser(es to be
thoroughl! chec$ed. Bo Yoga techniDue is to be considered as true if the results on the field do not
corres#ond with the #romised results in the fundamental te*t.
%ince )0/5 I ha(e elaborated an inter#retation of the Hatha Yoga Pradi#i$a mainl! trough ins#iration
during meditation. 7ater I ha(e found that this wa! was called %andh!a Bhasa, which means the
twilight language. This is a $ind of a s!mbolic, intuiti(e language used b! Yoga e*#erts in #re(ious
ages. Than$s to the hel# of hundreds of students I am now certainH for the first time in the histor! of
man$ind the $e!s of immortalit! ha(e been foundM
The logic of the new inter#retation is astonishing, but the results on the field with the #ractice of the
techniDues are absolutel! incredible. The results #romised in the fundamental te*t come trueM
I offer this $nowledge to all #eo#le of good will, to whom this is meant and belongs to.
8a! this gi(e them more chances to reach liberation.
Phili##e Ajita Barbier
/
HATHA YOGA PRADIPIKA
FIRST CHAPTER
1. I Salute te !r"meval #or$ %S"va&' (o tau)t %Parvat"& te Hata Yo)a *"$+a' (", "-
a- a -ta"r(a+ for to-e (o ("- to atta". te loft+ Ra/a Yo)a.
Traditionall!, a hol! scri#ture commences with an in(ocation, a wish or an e*#ression of
gratitude. Its #ur#ose is to create a lin$ with higher #owers that enable the creation of such a
treatise b! engendering ins#iration. In this case it is both a salutation and an ac$nowledgement,
enabling an instant lin$ with the god %hi(a.
Yoga is, according to the old scri#tures, of di(ine origin. 7ong ago, the god %hi(a is said to ha(e
e*#ounded the Yoga science to his wife, Par(ati, on the beach of what is now %ri 7an$a. B!
chance a fish, 8ats!a, o(erheard. The lessons were so formidable that the fish became $ing, and
was further $nown as 8ats!endra. This fish was the #redecessor of man, and the aforementioned
8ats!endra was the first !ogi.
The author indicates that he e*#lains onl! the first #art in this documentH the Hatha Yoga #art.
The seDuel, which begins where this one ends, is called aja Yoga. A##arentl! at the time there
were enough te*ts at hand to elucidate aja Yoga. This is, b! the wa!, an im#ortant remar$, if
Yoga in its com#lete form is meant to achie(e Aai(al!a, liberation.
0. Svatmarama Yo)".' av".) -alute$ "- #or$ a.$ Guru' tea,e- te Hata *"$+a -olel+ for
te atta".me.t of Ra/a Yo)a.
The name of the author, %(atmarama, is made u# to these wordsH %(a or %elf, Atma or %oul, and
ama, the name of one of the last BuddhaIs. This name indicates an ad(anced !ogi, who has
acDuired %elfFrealiJation. Hatha Yoga is clearl! indicated as a #re#aration for ajaFYoga.
1. To to-e (o (a.$er ". te $ar2.e-- of ,o.fl",t".) $o,tr".e-' 3e".) ").ora.t of Ra/a4
Yo)a' te mo-t ,om!a--"o.ate Svatmarama Yo)". offer- te l")t of Hata4*"$+a.
5. 6at-+e.$ra' Gora2-a' a.$ oter- 2.e( (ell te Hata4*"$+a. Te Yo)". Svatmarama
lear.e$ "t 3+ te"r favor.
748. S"va' 6at-+e.$ra' Sa3ara' A.a.$a3a"rava' Caura.)"' 6".a' Gora2-a'
*"ru!a2-a' 9"le-a+a' 6a.ta.a' 9a"rava' S"$$"' 9u$$a' Ka.ta$"' Kora.ta2a'
Sura.a.$a' S"$$a!a$a' Car!at"' Ka.er"' Pu/+a!a$a' N"t+a.ata' N"ra:/a.a' Ka!al".'
9".$u.ata' Ka2a,a.$"-vara' Allama' Pra3u$eva' Go$a,ol".' T".t"."' 9a.u2".'
Nara$eva' Ka.$a' Ka!al"2a a.$ ma.+ oter )reat S"$$a;-' av".) ,o.<uere$ t"me 3+ te
!o(er of Hata Yo)a' move a3out te u."ver-e.
In Yoga it is tradition to mention the lineage of the teacher, if the teacher has recei(ed his
$nowledge from a #erson. This gi(es the o##ortunit! to control the Dualit! of that teacher.
1=. Te Hata Yo)a "- a -elter".) mo.a-ter+ for to-e -,or,e$ 3+ all te %tree& t+!e- of
!a". >ta!a?. To to-e e.)a)e$ ". te !ra,t",e of ever+ 2".$ of Yo)a' Hata Yo)a "- l"2e te
0
torto"-e tat -u!!ort- %te (orl$&.
There are three t!#es of #ainH internal, #h!sical or mentalL e*ternal, caused b! #eo#le, animals or
objectsL and #ain caused b! subtle things li$e meteorological conditions .storms, freeJing2 and
#lanetar! influences.
11. Te Yo)". $e-"rou- of o3ta".".) !erfe,t"o.>S"$$"? -oul$ 2ee! Hata Yo)a ver+ -e,ret.
For "t "- !ote.t (e. 2e!t -e,ret a.$ ".effe,t"ve (e. %"./u$","ou-l+& reveale$.
The term &secret& must be inter#reted differentl! than usual. The science of Yoga is o#en to
e(er!bod! and the !oga teacher does all he can to s#read this $nowledge. There is nothing
m!sterious about it. Howe(er a #ractical #roblem emergesH if !ou enter a Yoga course halfwa!
through the !ear, !ou will understand little or none of it. ItEs li$e calculus. The training has a
structure, and there are man! e*ercises that hel# !ou realiJe ste#s. If !ou miss one, !ou canEt
sim#l! continue.
THE 6ATHA
10. He (o !ra,t",e- Hata Yo)a -oul$ l"ve alo.e ". a -mall erm"ta)e >6ata? -"tuate$ ".
a !la,e free from ro,2-' (ater a.$ f"re to te e@te.t of a 3o(;- le.)t a.$ ". a v"rtuou-'
(ell4rule$ 2".)$om' (", "- !ro-!erou- a.$ free of $"-tur3a.,e-.
Being alone is im#ortant because the goal in Yoga training is to reach %elfFrealiJation. That is
therefore a solitar! acti(it!, which onl! later after successful com#letion will become a
harmoniJing factor in societ!.
The #resence of roc$s, water and fire in the immediate (icinit! is trul! disturbingH the subtle
energ! of these elements can, b! their dominance, disturb the attem#ts at controlling !our own
energ! and e(en cause failure. It is ob(ious that itEs Duite difficult to worr! about s#iritual matters
when !our #rimar! necessities of life ha(enEt been fulfilled !et.
11. Te 6ata -oul$ ave a -mall $oor' a.$ -oul$ 3e ("tout a.+ (".$o(-A "t -oul$ 3e
level a.$ ("tout a.+ ole-A "t -oul$ 3e .e"ter too ")' too lo(' .or too lo.). It -oul$ 3e
ver+ ,lea.' 3e".) (ell -meare$ ("t ,o( $u.) a.$ free from all ".-e,t-. Out-"$e' "t -oul$
3e attra,t"ve ("t a -mall all >6a.$a!a?' a ra"-e$ -eat a.$ a (ell' a.$ -urrou.$e$ 3+ a
(all. Te-e are te ,ara,ter"-t",- of a Yo)a46ata a- la"$ $o(. 3+ te S"$$aB- (o ave
!ra,t",e$ Hata Yo)a.
I $ee# thin$ing about 4lub 8edEs conce#t of little huts, an e*#ensi(e but successful (acation
formula.
The goal of such a 8atha is sim#l! to satisf! fundamental necessities, but b! minimal em#hasis
on them, $ee# the #ath free for s#iritual endea(ors.
THE FIRST RECDIRE6ENTS
15. #"v".) ". -u, a erm"ta)e %te Yo)".&' 3e".) free ". m".$ of all ,are-' -oul$ !ra,t",e
o.l+ Yo)a all te t"me' ". te (a+ tau)t 3+ "- Guru.
%uccess can onl! be achie(ed with a calm attitude, #erse(erance and clear guidelines.
)9
17. Yo)a fa"l- 3+ te -"@ %,au-e-&44overeat".)' over4e@ert"o.' e@,e--"ve tal2' te o3-erva.,e of
%u.-u"ta3le& $"-,"!l".e-' !rom"-,uou- ,om!a.+ a.$ u.-tea$".e--.
Habitual eating is eating too much as well. ,at onl! when !ouEre reall! hungr!. A full time job or
stud! can be too demanding. ItEs #referable to wait till !ou ha(e graduated or ha(e a #artFtime
job. 3orcing !ourself to ta$e a cold shower e(er! morning, or running e(er! morning negati(el!
affects !our !oga efforts because of the obligation !ou im#ose u#on !ourself. A(oid #eo#le with
a negati(e attitude about Yoga. Practicing Yoga now and again, without regularit!, also leads to
failure.
1E. Yo)a -u,,ee$- 3+ te -"@ %<ual"f",at"o.-&44Feal' 3ol$ $eterm".at"o.' ,oura)e' true
2.o(le$)e' f"rm.e-- %of 3el"ef ". te (or$- of te Guru& a.$ re.u.,"at"o. of ,om!a.+ of
%u.-u"ta3le& !eo!le.
%To $o .o arm' to -!ea2 te trut' to refra". from ta2".) (at 3elo.)- to a.oter' to
!re-erve ,o.t".e.,e' to !ra,t",e for3eara.,e' to ave fort"tu$e' to 3e mer,"ful' to 3e
-tra")tfor(ar$' to 3e mo$erate ". $"et a.$ to 3e !ure. Te-e te. ,o.-t"tute Yama.&
As with e(er!thing !ou endea(or, moti(ation is im#ortant, and determination leads to success.
%ometimes when it gets difficult !ou need Duite a dose of courage to see !ou through. It is also
im#ortant to ha(e the right information a(ailable, to stic$ with it, and to dismiss unsuitable
com#an! from !our house.
%Au-ter"t+ >Ta!a-?' ,o.te.tme.t' 3el"ef ". Go$' ,ar"t+' (or-"! of Go$' l"-te.".) to te
e@!o-"t"o. of %*e$a.t",& $o,tr".e-' mo$e-t+' a $"-,er.".) m".$' Ja!a >re!eat".) !ra+er-?
a.$ -a,r"f",e >Huta? 44 te-e te. ,o.-t"tute N"+ama' te e@!ert- ". Yo)a -a+.&
These YamaIs and Bi!amaIs are com#arable to ours, as e*#lained b! Patanjali in his Yoga %utraIs,
also #ublished b! The aja Yoga Institute. In conclusionH before doing #h!sical e*ercises the
moral #rinci#les and ideals should be #racticed.
ASANABS
1G. A-a.aB- are treate$ f"r-t' 3e,au-e te+ form te f"r-t -ta)e of Hata Yo)a. A-a.aB- ma2e
o.e f"rm' free from mala$"e- a.$ l")t of l"m3.
The goal of AsanaIs is to engender the free flow of energ! in our being. This creates firmness,
health and su##leness.
1H. I !ro,ee$ to $e-,r"3e -ome of te A-a.aB- a,,e!te$ 3+ te -a)e- a- *a-"-ta a.$ Yo)".-
-u, a- 6at-+e.$ra.
The interesting information here is that the following AsanaIs ha(e been s#ecificall! selected b!
the (er! res#ectable seer 'asistha, one of the com#osers of the ig 'eda, se(eral PuranaIs and
"#anishadIs and the YogaF'asistha. 8ats!endra at the other hand is the first human being to ha(e
recei(ed and #racticed Yoga.
S*ASTIKASANA
))
18.Hav".) ,orre,tl+ !la,e$ 3ot -ole- of te feet 3et(ee. te t")- a.$ te 2.ee-' o.e
-oul$ -"t 3ala.,e$ a.$ -tra")t43o$"e$. T"- "- ,alle$ Sva-t"2a-a.a.
GO6DKHASANA
0=. Pla,e te r")t a.2le .e@t to te left 3utto,2 a.$ te left %a.2le& .e@t to te r")t
%3utto,2&. T"- "- Gomu2a-a.a' a.$ re-em3le- te fa,e of a ,o(.
*IRASANA
01. Pla,e o.e %te r")t& foot f"rml+ o. te oter %left& t") a.$ te %r")t& t") o. te
oter %left& foot. T"- "- ,alle$ *"ra-a.a.
KDR6ASANA
00. Pre-- te a.u- f"rml+ ("t te a.2le- ". o!!o-"te $"re,t"o.- a.$ -"t (ell !o"-e$. T"- "-
Kurma-a.a a,,or$".) to te Yo)".-.
)6
KDKKDTASANA
01. A--um".) te Pa$ma-a.a' ".-ert te a.$- 3et(ee. te t")- a.$ te 2.ee-A !la.t".)
tem f"rml+ o. te )rou.$' r"-e ". te a"r. T"- "- Ku22uta-a.a.
DTTANA KDR6ASANA
05. A--um".) te Ku22uta-a.a !o-ture >3a.$a? (".$ te arm- arou.$ te .e,2 a.$ l"e o.
te 3a,2 l"2e a torto"-e. T"- "- ,alle$ Dtta.a Kurma-a.a.
DHANDRASANA
07. Ta2".) ol$ of te toe- ("t te a.$- %2ee! o.e arm -tret,e$ ". fro.t a.$& $ra( %te
oter& u! to te ear a- "f $ra(".) a 3o(. T"- "- ,alle$ Da.ura-a.a.
)1
6ATSYENDRASANA
0E. Pla,e te r")t foot at te 3a-e of te left t")' a.$ te left foot out-"$e te r")t 2.ee.
Ta2e ol$ %of te r")t foot 3+ te left a.$ a.$ te left foot 3+ te r")t a.$& a.$ rema".
("t te 3o$+ tur.e$ arou.$ %to te left&. T"- "- te A-a.a $e-,r"3e$ 3+ 6at-+e.$ra.
0G. T"- 6at-+e.$ra-a.a' %(", ".,rea-e- a!!et"te 3+& fa..".) te )a-tr", f"re' "- a
(ea!o. tat $e-tro+- all te terr"3le $"-ea-e- of te 3o$+A ("t %$a"l+& !ra,t",e "t arou-e- te
Ku.$al"." a.$ ma2e- te 6oo. -tea$+ ". me..
The 8oon means 4handra Bindu. At this #oint a##ro*imatel! ); cm abo(e the head %hi(a
energ! enters and %ha$ti energ! e*its the human being.
PASCI6OTTANASANA
0H. Stret, out 3ot te le)- o. te )rou.$ ("tout 3e.$".) tem' a.$ av".) ta2e. ol$ of
te toe- of te feet ("t te a.$-' !la,e te foreea$ u!o. te 2.ee- a.$ re-t tu-. T"- "-
Pa-,"motta.a-a.a.
):
08. T"- mo-t e@,elle.t of all A-a.aB-' Pa-,"motta.a' ma2e- te e.er)+ flo( trou)
Su-um.a' -t"mulate- te )a-tr", f"re' ma2e- te lo".- lea. a.$ remove- all $"-ea-e- of me..
In m! own #ractice of Yoga I chec$ed the (eracit! of this %utra with three subseDuent grou#s of
)9F); #u#ils and a training scheme of one lesson of ) hour during ); wee$s each time. This
Asana a##eared to be a #owerful thera#eutical e*ercise. ,(en betterH this e*ercise is one of the
three best e*ercises to heal oneself, as "ttanasana and %alamba %ar(angasana.
6AYDRASANA
1=. Pla.t te a.$- f"rml+ o. te )rou.$ a.$ -u!!ort o. te el3o(- te -"$e- of te .avel'
%te 3o$+& ra"-e$ ". a. elevate$ !o-ture ". te a"r l"2e a ro$ %".e. -tra")t a.$ -t"ff' te feet
a3ove te )rou.$ o. a level ("t te ea$&. T"- !o-"t"o. te+ ,all 6a+ura.
11. Te 6a+ura-a.a ,ure- <u",2l+ all $"-ea-e- l"2e Gulma >e.lar)eme.t of te )la.$-?'
D$ara >$ro!-+ a.$ oter -toma, $"-ea-e-?' et,. a.$ over,ome- te "m3ala.,e of te
umour- %.amel+ vatta' !"tta' a.$ 2a!a&. It re$u,e- to a-e- %".e. e.a3le- $")e-t"o. of& all
foo$ ".$"-,r"m".atel+ ta2e.' 2".$le- te )a-tr", f"re a.$ ,au-e- to 3e $")e-te$ %eve.& te
Kala2uta %a terr"3le !o"-o.&.
As a !oung bo! of )C I cured m!self from (arious stomach and li(er #roblems with this e*ercise.
8! general condition, which was rather bad, changed and m! health im#ro(ed.
SHA*ASANA
10. #+".) o. te 3a,2 o. te )rou.$ %at full le.)t& l"2e a ,or!-e "- Sava-a.a. Sava-a.a
remove- fat")ue %,au-e$ 3+ te oter A-a.aB-& a.$ ".$u,e- re!o-e of m".$.
Because one is grounded, this means that all the se(en 4ha$raIs are in contact with the ground,
the imbalance of some centers can be eliminated, resulting in fitness.
ASANABS OF SHI*A
);
11. Te A-a.aB- !ro!ou.$e$ 3+ S"va are e")t+4four ". .um3er. Of to-e' I -all $e-,r"3e
four' (", are te <u".te--e.,e.
15. Te-e four' S"$$a' Pa$ma' S"ma a.$ 9a$ra %A-a.aB-& are te mo-t e@,elle.t. Of
te-e %four& te mo-t ,omforta3le' S"$$a-a.a' ,a. al(a+- 3e a--ume$.
SIDDHASANA
17. Te S"$$a-a.a %"- .o( $e-,r"3e$&I Pre-- te !er".eum ("t te 3a-e of te %left& eel
a.$ !la,e te %oter& foot f"rml+ a3ove te !e."- %or !u3"-&. Kee! te ,". -tea$"l+ o. te
3rea-t. Rema". mot"o.le-- ("t te -e.-e or)a.- u.$er ,o.trol a.$ ("t -tea$+ v"-"o. loo2
at e -!ot 3et(ee. te e+e3ro(-. T"- "- ,alle$ S"$$a-a.aA "t tro(- o!e. te $oor to
ema.,"!at"o..
Aee# the chin steadil! on the breast means +alandhara Bandha 8udra. This #re(ents the %ha$ti
energ! to lea(e !ou. As a result !ou obtain as much %ha$ti as %hi(a in !our being.
The s#ot between the e!ebrows refers to the base of the nose, which esotericall! means the cause
of smelling or the +nanendri!a of the earth, which is in the middle of the s$ull, or at the thalamus.
This concentration e*ercise resembles the first #hase of the %hambha(i 8udra, the energ! seal
that leads to the ?od %hi(a or %ambhu, e*#lained later in the te*t.
1E. A,,or$".) to a.oter v"e(' !la,".) te left a.2le a3ove te !e."- a.$ 2ee!".) te oter
a.2le a3ove "t' "- S"$$a-a.a.
1G. Some -a+ t"- "- S"$$a-a.a' oter- 2.o( "t a- *a/ra-a.aA -ome ,all "t 6u2ta-a.a a.$
oter- -!ea2 of "t a- Gu!ta-a.a.
1H. Te S"$$aB- 2.o( tat a- amo.) YamaB- a mo$erate $"et "- te mo-t "m!orta.t' a.$
amo.) N"+amaB-' armle--.e--' -o amo.) all A-a.aB- "- te S"$$a-a.a.
18. Of te e")t+4four !o-ture-' o.e -oul$ al(a+- !ra,t",e S"$$a-a.a. It !ur"f"e- te
G0'=== Na$"B-.
BadiIs are currents of energ! consisting of two channels, Ida and Pingala, through which
res#ecti(el! flow %hi(aF and %ha$ti energ!, whose direction is o##osite. 3or more information
see our boo$ about subtle anatom!.
)C
5=. Te Yo)". (o' ,o.tem!lat".) te Self a.$ follo(".) a mo$erate $"et' ,o.t".uall+
!ra,t",e- te S"$$a-a.a $ur".) t(elve +ear-' o3ta".- fulf"llme.t.
Perfection means com#letel! %att(a, which entails balance between %hi(a and %ha$ti energies.
51. We. te S"$$a-a.a "- ma-tere$' of (at u-e are te var"ou- oter A-a.aB-J We. te
v"tal e.er)+ "- (ell re-tra".e$ 3+ te !ra,t",e of Kevala Kum3a2a' te D.ma." Ava-ta'
(", )"ve- $el")t' ar"-e- of "t- o(. ("tout effort.
Ae(ala Aumbha$a is the most ad(anced Prana!ama e*ercise, where !ou s#ontaneousl! control
energ!. The state of "nmani .thoughtlessness2 is reall! the highest ste# in Yoga, contem#lation or
%amadhi.
50. We. tere "- ,om!lete ma-ter+ of te S"$$a-a.a alo.e' te tree 9a.$aB- follo(
.aturall+ a.$ ("tout effort.
The three BandhaIs areH +alandhara Bandha, "ddi!ana Bandha and 8uladhara Bandha. The! are
s#ecial energ! seals or 8udraIs, which hel# during Prana!ama as loc$s of energ! currents.
51. Tere "- .o A-a.a l"2e te S"$$a' .o Kum3a2a l"2e Kevala' .o 6u$ra l"2e te
Ke,ar"' a.$ .o #a+a >a3-or!t"o. of te m".$? l"2e tat of te "..er -ou.$ >Na$a?.
Ahecari 8udra is a fantastic e*ercise to feed on !our own %hi(a energ! to reju(enate !ou and
e(en to reach #h!sical immortalit!. 7a!a means fusion during a concentration e*ercise, referring
here to Bada, the sound of the sea, audible in a conch, but originating from !our own energ!
currents.
PAD6ASANA
55. Te. te Pa$ma-a.a %"- $e-,r"3e$&I Pla,e te r")t foot o. te left t") a.$ te left
%foot& o. te r")t t")' ,ro-- te a.$- 3e".$ te 3a,2 a.$ f"rml+ ta2e ol$ of te toe-
%te r")t toe ("t te r")t a.$ a.$ te left toe ("t te left&. Pla,e te ,". o. te 3rea-t
a.$ loo2 at te t"! of te .o-e. T"- "- ,alle$ Pa$ma-a.aA "t $e-tro+- te $"-ea-e- of te -elf4
re-tra".e$ %Yo)".-&.
&Place the chin on the breast& refers to +alandhara bandha, the soFcalled chinFloc$, which is
#erformed to loc$ the energ! in the subtle bod!.
&Ti# of the nose& is but an image, s!non!mous to &between the e!ebrows&, which reall! means
origin .base2 of the nose. Bose in turn means subtle organ of #erce#tion of the earth or smell.
)5
Than$s to the subtle anatom! we $now that this harmonious or satt(ic ball of energ! of the earth,
#ossessing a diameter of )9 centimeters is located near the thalamus. At this we should aim our
attention.
This #articular form of Padmasana as mentioned here, holding the toes from behind the bac$, we
call Baddha Padmasana. It is treated se#aratel! in the training as an im#ro(ed Padmasana.
The diseases of those who control themsel(es means the diseases of the disci#le or #ractitioner
of Yoga.
It is indeed #ossible that during such a s#ring cleaning !ou incon(enience !our own being. ThatEs
wh! itIs desirable to ha(e good guidance, if it were onl! to not be worried when these strange
#roblems #resent themsel(es. The diseases of the disci#le are thoroughl! treated in the masterIs
course.
57'5E. A.oter v"e(I Pla,e te feet ("t %te .e,e--ar+& effort' -ole- u!' o. te %o!!o-"te&
t")- a.$ !la,e te a.$-' !alm- fa,".) u!(ar$-' 3et(ee. te t")-A $"re,t te e+e- to te
t"! of te .o-e a.$ !la,e %te t"! of& te to.)ue at te root of te fro.t teet' a.$ te ,". o.
te ,e-t a.$ -lo(l+ ra"-e u!(ar$- te Pra.a %3+ ,o.tra,t".) te a.u- ". te 6ula 9a.$a&
B! #lacing the tongue against the base of the teeth, an energ! circuit, $nown in acu#uncture, is
made. The word Prana refers to %ha$ti energ!.
5G. T"- "- ,alle$ Pa$ma-a.aA "t $e-tro+- all $"-ea-e-. Or$".ar+ !er-o.- ,a..ot atta". "t.
O.l+ te ".tell")e.t o. te eart atta". "t.
Besides the diseases of the disci#le, other diseases are also destro!ed. This is because %ha$ti
energ! is roused in the bod! b! the crossFlegged #osture and the influ* of %ha$ti .consciousl! or
not2 at %ur!a bindu, the sun gate at the bottom of !our #el(ic dia#hragm, together with the selfF
made obstruction of the throat .+alandhara Bandha2. Because of this, %ha$ti energ! cannot
directl! reach 4handra bindu, the moon gate abo(e !our head. The %ha$ti energ! will, at a
certain moment, eDual the le(el of the normall! #redominating %hi(a energ! and then a balance
will occur.
This causes the dissol(ing of all $nots in the energ! (ibrations, thus all diseases.
The word intelligent refers to those initiated in the abo(e.
5H. A--um".) (ell te Pa$ma-a.a' ("t te !alm- o.e u!o. te oter %o. te la!& f"@ te
,". f"rml+ u!o. te 3rea-t a.$ ,o.tem!lat".) %9rama.& ". te m".$ >C"tta?' re!eate$l+
ra"-e te A!a.a u!(ar$- %3+ ,o.tra,t".) te a.u-& a.$ 3r".) te Pra.a /u-t $ra(. ".'
$o(.(ar$-.
4itta means .substance of2 memor!. It is the momentar! and local occurrence of Aarana %harira,
the causal bod!. 4ontem#lating on 4itta refers to the techniDue of Asmita %amadhi, the state of
contem#lation where !ou call u# and hold on to just &being&.
A#ana Prana is the energ! (ibration of solid matter, called earth, where %ha$ti #re(ails. The
e*ercise where !ou re#eatedl! ma$e A#ana Prana come u# b! contraction of the anus is called
8ula Bandha 8udra. This e*ercise reDuires an introduction gi(en in the Basic Training 4ourse
and is more e*tensi(el! dwelt u#on in the Teachers Training 4ourse. The se#arate word Prana,
meaning energ!, refers to %hi(a energ!, which flows down from 4handra Bindu.
)/
9+ t"- a ma. o3ta".- u.e<uale$ 2.o(le$)e trou) te !o(er of Ku.$al"." %(", "-
rou-e$ 3+ t"- !ro,e--&.
Besides destro!ing all diseases this e*ercise gi(es su#reme $nowledge. That is indeed caused b!
Aundalini. >hat ha##ens is the union in !our being of the microF and macroFcosmos.
The absolute balance between %hi(a and %ha$ti is the goal, this is achie(ed b! a huge influ* of
%ha$ti, called Aundalini, which causes !our consciousness to be s#ontaneousl! be e(er!Fwhere
on the #ath of !our energ! (ibrations.
58. Te Yo)".' -eate$ ". te Pa$ma-a.a !o-ture' 3+ -tea$+".) te e.er)+ $ra(. ". trou)
te Na$"B-' 3e,ome- l"3erate$A tere ,a. 3e .o $ou3t a3out t"-.
Than$s to the #re(ious Aundalini e*#erience, !ou reach com#lete health and later liberation, the
ultimate goal of Yoga. Abolishing all diseases ha##ens because of the attainment of com#lete
%att(a, which actuall! ha##ens b! drawing in the correct amount of %ha$ti, balancing the %hi(a.
After this, it is #ossible that %ha$ti will #redominate and the different energ! bodies will e*#and,
re#eatedl! merging and dissol(ing into the ne*t energ! bod!, and finall! dissol(ing into the
energ! (ibration from which the! originated.
SI6HASANA
7=. Te. te S"ma-a.a %"- $e-,r"3e$&I Pla,e te a.2le- 3elo( te -,rotum' o. e"ter -"$e of
te !er".eum' te r")t a.2le o. te left -"$e of "t' a.$ te left a.2le o. te r")t.
71. Pla,e te !alm- u!o. te 2.ee-' -!rea$ out te f".)er-' a.$ ("t o!e.e$ mout loo2 at
te t"! of te .o-e ("t ,o.,e.trate$ m".$.
The &o#ened mouth refers to the o#ened cosmic mouth or Ajna 4ha$ra. The term o#en refers to
harmon!, rece#ti(it! or sim#l!, %att(a.
70. T"- "- S"ma-a.a el$ ". )reat e-teem 3+ te ")e-t Yo)".-. T"- mo-t e@,elle.t A-a.a
fa,"l"tate- te tree 9a.$aB-.
4orrectl! #erformed this e*ercise indeed increases sensiti(it! for the #lace where the three
BandhaIs are, namel! the forehead center, the throat center, and the tailbone center. ,s#eciall! in
the beginning the #ractitioner of Yoga can, through this e*ercise, acDuire feeling with Prana!ama.
9HADRASANA
)0
71. Ne@t te 9a$ra-a.a %"- $e-,r"3e$&I Pla,e te a.2le- 3elo( te -,rotum o. te -"$e- of
te !er".eum' te left a.2le o. te left a.$ te r")t a.2le o. te r")t %-ole to -ole&.
75. Te. f"rml+ ol$ te feet >("t te a.$-?' (", are o. te"r -"$e-' a.$ rema".
mot"o.le--. T"- "- 9a$ra-a.a' (", $e-tro+- all $"-ea-e-. Te Yo)".- (o ave 3e,ome
S"$$aB- ,all t"- Gora2-a-a.a.
FDRTHER RECDIRE6ENTS
77. Tu- te 3e-t of te Yo)".-' 3e".) free of fat")ue ". !ra,t",".) A-a.aB- a.$ 9a.$aB-'
-oul$ !ra,t",e !ur"f",at"o. of te Na$"B-' 6u$raB-' et,. a.$ ,o.trol of e.er)+.
7E. A-a.aB-' te var"et"e- of Kum3a2a' te !o-"t"o.- ,alle$ 6u$ra %".e. 6aa 6u$ra' et,.&'
te. ,o.,e.trat"o. u!o. te Na$a >"..er -ou.$? ,om!r"-e te -e<ue.,e of !ra,t",e ". Hata
Yo)a.
7G. Te 9rama,ar". %o.e $evote$ to 9rama' (o lea$- a ,a-te l"fe& (o' follo(".) a
mo$erate $"et' "- ".te.t o. Yo)a' re.ou.,".) %te fru"t- of "- a,t"o.-&' 3e,ome- a S"$$a
after a +ear. Tere .ee$ 3e .o $ou3t a3out t"-.
7H. K6o$erate $"etK "- $ef".e$ to mea. a)reea3le a.$ -(eet foo$' leav".) o.e4fourt of te
-toma, free' eate. %a- a. offer".)& to !lea-e S"va.
According to Yoga, fill the stomach as followsL two fourths with solid food, one fourth with fluid,
and the last fourth should be $e#t free for the ?od %hi(a, which is to sa! the natural flow of %hi(a
energ!. This is im#ortant in #re(enting sto##age of energ! flow. Practicall!, this means a drastic
change in dietar! habits. ,ating till full is out. The aim is to ha(e just a##eased the hungr!
feeling when !ou lea(e the table. ,ating because of the a##ealing taste is now histor!. You ma!
eat onl! if !ouEre hungr!. ThatEs austerit!, isnEt itK
DIET
78. Te follo(".) t".)- are -a"$ to 3e .ot -alutar+ %for Yo)".-&I t".)- tat are 3"tter' -our'
!u.)e.t' -alt+' eat".)' )ree. ve)eta3le- %oter ta. to-e or$a".e$&' -our )ruel' %-e-ame or
mu-tar$& o"l' -e-amum' mu-tar$' al,ool' f"-' fle- ".,lu$".) tat of te )oat' ,ur$-'
3utterm"l2' or-e4)ram' te fru"t of te /u/u3e' o"l ,a2e-' a-afoet"$a a.$ )arl",.
E=. D"et- of te follo(".) .ature -oul$ 3e avo"$e$ a- u.ealt+I foo$ tat %av".) 3ee.
o.,e ,oo2e$ a- )ro(. ,ol$ a.$& "- eate$ a)a".A (", "- $r+ %".e. $evo"$ of fat& or a- a.
69
e@,e-- of -alt or -our.e--A tat "- 3a$' or a- too mu, of ve)eta3le- %m"@e$ ("t "t&.
E1. I. te 3e)"..".)' f"re' (ome. %".e. -e@& a.$ /our.e+- -oul$ 3e avo"$e$. For tu-
Gora2-a -a+-I KA--o,"at"o. ("t 3a$ ,om!a.+' %3a-2".) .ear te& f"re %$ur".) (".ter&'
(ome. a.$ lo.) /our.e+-' 3at".) earl+ ". te mor.".)' fa-t".)' et,. a.$ ar$ !+-",al
a,t"v"t+ -oul$ 3e avo"$e$.K
E0. Te follo(".) t".)- are -u"ta3le to 3e ta2e. 3+ te Yo)".I (eat' r",e' 3arle+' te )ra".
,alle$ Sa-t"2a a.$ !ur"f"e$ foo$' m"l2' )ee' 3ro(. -u)ar' 3utter' -u)ar4,a.$+' o.e+' $r+
)".)er' te ve)eta3le ,alle$ !atalo2a' a.$ te f"ve !ot4er3- %,alle$ ". Sa.-2r"t J"va.t"'
*a-tumul+a' A2-"' 6e)a.a$a a.$ Pu.ar.ava& )ree. )ram a.$ !ure (ater.
E1. Te Yo)". -oul$ ta2e .our"-".) a.$ -(eet foo$ m"@e$ ("t )ee a.$ m"l2' et,.A "t
-oul$ .our"- te DatuB-' a.$ 3e !lea-".) a.$ -u"ta3le.
The =hatuIs are tissue t!#es. The! are se(en in numberH #lasma, blood, muscles, fat, bones,
brainFmarrowFner(es and semen.
E5. A.+ !er-o. (o "- .ot letar)", ". te !ur-u"t of $"ffere.t form- of Yo)a atta".-
!erfe,t"o. >S"$$"? trou) !ra,t",e' 3e e +ou.)' ol$ or eve. ver+ ol$' -",2l+ or (ea2.
Yoga is for e(er!one. The onl! condition is good will. 4om#are the words of +esus &the
$ingdom of hea(en is o#en to all&
E7. O.e (o "- ".te.t o. !ra,t",e ("ll o3ta". S"$$"' .ot o.e (o "- "$le. Yo)a4S"$$" "- .ot
o3ta".e$ 3+ a mere rea$".) of te -,r"!ture- >Sa-traB-?.
=idnEt +esus ha(e something against scholars as wellK
EE. S"$$" "- .ot a,"eve$ 3+ (ear".) te $re-- %of a Yo)".&' or 3+ tal2".) a3out "tA !ra,t",e
alo.e "- te ,au-e of -u,,e--. T"- "- te trut' ("tout $ou3t.
EG. Te A-a.aB-' te $"ffere.t Kum3a2aB-' a.$ te e@,elle.t Kara.aB- %!o-"t"o.- l"2e te
6aa 6u$ra& are all' ". te ,our-e of Hata4Yo)a' to 3e !ra,t",e$ t"ll te fru"t of Ra/a4
Yo)a "- o3ta".e$.
Aarana means causal. This refers to the farFreaching results of 8udraIs also $nown as energ!
seals.
6)
SECOND CHAPTER
1. Te Yo)". av".) !erfe,te$ "m-elf ". te A-a.aB- -oul$ !ra,t",e Pra.a+ama a,,or$".)
to te ".-tru,t"o.- of "- )uru' ("t "- -e.-e- u.$er ,o.trol' ,o.form".) to a 3e.ef","al a.$
mo$erate $"et.
@nl! when !ou can remain immobile .&asF& in AsanaIs2 during an asana ha(e !ou achie(ed
#erfection in it. In this asana !ou can commence Prana!ama e*ercises. But since e(er!thing is
connected, !ouEll still ha(e to do a cou#le of AsanaIs.
&According to the instructions of the guru& means that this science canEt be learned from a boo$.
You need a #erson with e*#erience who can guide and correct the subtle #henomena of
Prana!ama. %uch hel# is essential because big #roblems can occur if !ou mess u# !our energ!
s!stem. You donEt go climbing mountains without a guide either, do !ouK
&>ith his senses under control& refers to Prat!ahara or detachment from the senses. ,(er!
distraction of !our thoughts creates a di(ersion of !our energ!, because energ! follows thought.
Prana!ama canEt be #racticed in such a corru#t energ! en(ironment. There needs to be a stead!
and stable energ! su##l! a(ailable to wor$ with. ,ating balanced meals is meant b! &beneficial
and moderate diet& and at the same time tr! to de#end less and less on e*ternal food and more on
internal energ! su##l!.
0. We. te e.er)+ (a.$er- %".e. "- "rre)ular&' te m".$ "- u.-tea$+' 3ut (e. %te e.er)+
"-& -t"ll -o "- %te m".$& -t"ll a.$ te Yo)". o3ta".- te !o(er of -t"ll.e--. Terefore te
e.er)+ -oul$ 3e re-tra".e$.
The goal of Prana!ama is immediatel! indicatedH Duieting the thoughts. The sto##ages, caused b!
im#ressions, in turn cause a whirl or (orte* of energ!, called (rittiIs. These whirls e*#and and
cause thoughts. The Prana!ama e*ercises clear out the congestion in the energ! channels, so
there donEt need to be an! more interru#ting thoughts.
The #hrase &and the Yogin obtains the #ower of stillness& means that the ensuing harmon! or
%att(a can be used as a necessar! basis for further ste#s towards Yoga.
1. #"fe "- -a"$ to e@"-t o.l+ -o lo.) a- tere "- e.er)+ ". te 3o$+A "t- %te e.er)+;-&
$e!arture "- $eat. So o.e -oul$ re-tra". te e.er)+.
4onsidering our bod! is com#letel! made u# of energ!, it is logical that a shortage can ha(e
serious results, the most gra(e of which is death.
@ne of the most im#ortant limitations in our search for a higher truth is our own limited life s#an.
4ombine that to the gi(en that it ta$es a lot of !ears of #ractice to reach our goal, F%elfF
realiJationF, it is logical that !ou use Prana!ama to e*tend !our lifes#an. This is achie(ed than$s
to the first fi(e Prana!ama e*ercises.
5. We. te Na$"B- are full of "m!ur"t"e-' te e.er)+ $oe- .ot )o ".to te m"$$le %Na$"'
Su-um.a& o( ,a. tere 3e D.ma."4Ava-taJ Ho( ,a. tere 3e atta".me.t of te )oalJ
%ushumna Badi is the third or middle channel, a ficti(e channel that occurs when the Ida Badi
and the Pingala Badi are in balance. "nmaniFA(astha is the state of thoughtlessness.
66
7. O.l+ (e. all te Na$"B-' (", are full of "m!ur"t"e-' 3e,ome !ur"f"e$' te. o.l+ $oe-
te Yo)". 3e,ome e@!ert ". te ,o.trol of e.er)+.
Because of the state of harmon!, and the accom#an!ing %ushumna channel, it is reall! eas! to
mo(e energ! whene(er !ou want to an!where in !our being.
E. So ,o.trol of e.er)+ >Pra.a+ama? -oul$ 3e $o.e $a"l+ ("t te m".$ ". (", te
-attv"2a >!ure? eleme.t !reva"l-' t"ll te Su-um.a .a$" "- free from "m!ur"t"e-.
It is (er! im#ortant to $ee# sight of the goal of Prana!amaH harmon! or %att(a.
G. Te Yo)". a--um".) te Pa$ma-a.a -oul$ $ra( ". te e.er)+ trou) te 6oo. a.$'
av".) reta".e$ "t a- lo.) a- !o--"3le' -oul$ te. relea-e "t trou) te Su..
>hen onl! the word &energ!& is used, it refers to the #redominating energ!, namel! %hi(a energ!.
The e*ercise thus starts with an influ* of %hi(a energ!.
The #hrase &ha(ing retained it as long as #ossible& refers to the #rocess of Aumbha$a or retention
of energ! in our subtle bod! using +alandhara Bandha 8udra and 8ula Bandha 8udra.
&8oon& refers to the moon entrance $nown as 4handra Bindu. This is located a##ro*imatel! );
centimeters abo(e our head. At this #oint, %hi(a energ! enters our subtle bod! (ia the Ida channel
and %ha$ti e*its (ia the Pingala channel.
The &sun& refers to the sun gate or %ur!a Bindu. This is situated roughl! in the center of the
tailboneFcenter. At this #oint %hi(a energ! e*its our subtle bod! (ia the Ida channel, and %ha$ti
energ! enters (ia the Pingala channel.
>e are dealing with the first #hase of the Badi %odhana Prana!ama, the energ! control e*ercise
where the channels are cleaned. 7et %hi(a energ! in (ia 4handra Bindu, retain .Aumbha$a2, and
let %hi(a out at %ur!a Bindu and again retain.
H. %A)a".& ta2".) e.er)+ ". trou) te P".)ala' te ".ter"or -oul$ 3e -lo(l+ f"lle$ %("t
e.er)+&. Perform".) Kum3a2a a- !re-,r"3e$' "t -oul$ te. 3e relea-e$ trou) I$a.
The second #hase consists of an influ* of %ha$ti through %ur!a Bindu, retention, then letting
%hi(a .the te*t refers to the Ida channel, through which %hi(a flows2 efflu* from the same %ur!a
Bindu, then another retention.
8. E.er)+ -oul$ 3e $ra(. ". 3+ te -ame %e.tra.,e& trou) (", relea-e (a- ma$e.
Te. av".) reta".e$ te e.er)+ to te utmo-t %t"ll ,overe$ ("t !er-!"rat"o. or t"ll te
3o$+ -a2e-&' "t -oul$ 3e relea-e$ 3+ te oter' -lo(l+' a.$ .ever fa-t %a- "t ("ll $"m"."-
te e.er)+ of te 3o$+&.
The retention or Aumbha$a is accom#lished b! +alandhara Bandha 8udra, 8ula Bandha 8udra
and "ddi!ana Bandha 8udra.
The timeFratio between influ*, retention, and efflu*, and retention is )F:F6F:.
=uring the first month use the rh!thm )6F:/F6:F:/L in the second month increase it to )CFC:F16F
C:. In the third month increase to 69F/9F:9F/9. %lowl! count li$e this & Aum ), Aum 6, Aum 1,&
etc.
61
In the course we ne(er go to the #oint of #ers#iration or sha$ing for safet! reasons. These are
signs of imbalance. Prana!ama has the goal of achie(ing balance. %o if !ou start sweating or
sha$ing, !ouEre doing something wrongM
The third #hase consists of letting %hi(a energ! in, retaining it, letting %ha$ti out, and retaining
once again. This is the e*act re(erse of the #re(ious.
1=. If te e.er)+ "- $ra(. ". 3+ te I$a' "t "- or$a".e$ tat "t -oul$ 3e relea-e$ 3+ te
oter %P".)ala&A "f $ra(. ". trou) te P".)ala' te. av".) reta".e$ "t' "t -oul$ 3e
relea-e$ trou) te left %I$a&. To-e (o ave !erfe,te$ tem-elve- ". Yama' 3+
,o.t".uall+ !ra,t",".) %e.er)+ ,o.trol& a,,or$".) to te-e ".-tru,t"o.- trou) te r")t
a.$ left ,a..el-' ave te"r Na$"B- !ur"f"e$ ". .ot le-- ta. tree mo.t-.
The &left& channel refers to the t!#ical characteristics of the left side of our bod!, in which
femininit! or %hi(a dominates, but then s#ecificall! referring to the channel. %o the Ida channel
allows #assage to the %hi(a energ!. The right channel refers to the Pingala channel through
which %ha$ti courses.
A tried and true fact is that it ta$es at least 1 months of doing this e*ercise before !our energ!
channels are cleaned.
11. O.e -oul$ !ra,t",e (ell Kum3a2aB- four t"me- %a $a+&44". te earl+ mor.".)' m"$$a+'
eve.".)' a.$ m"$.")t44 )ra$uall+ t"ll te+ .um3er e")t+ %ea, t"me&
To master Prana!ama, itEs necessar! to #ractice it under different circumstancesH earl! in the
morning %ha$ti #redominates in the surroundings, at noon %ha$ti is at its #ea$, in the e(ening
%hi(a wa*es, and at night it #redominates.
The word eight! refers to influ*. Aumbha$a is s!non!mous for Prana!ama. %o eight! doesnEt
#oint to retention but just to the influ* time. You should $ee# the normal ratio of )F:F6F:, for
influ*, retention, efflu*, retention. This im#lies the rh!thm of /9F169F)C9F169.
10. I. te f"r-t -ta)e' tere "- !er-!"rat"o.A ". te -e,o.$ tremor "- felt %trou)out te
3o$+&A a.$ ". te ")e-t -ta)e' te e.er)+ )oe- to te ,"ef !la,e %9ramara.$ra&. So o.e
-oul$ ,o.trol te e.er)+.
The le(els mentioned indicated #ossible domination of ajas, Tamas, and %att(a res#ecti(el!
during or after the e*ercise. The goal of Prana!ama is as mentioned installing %att(a or harmon!.
Trans#iration is a s!m#tom of sur#lus of %ha$ti energ!. Also it is an incenti(e to im#ro(e the
#erformance of the e*ercise.
In the same manner &tremor& denotes too much %hi(a energ!. The term &Brahmarandhra& literall!
means ca(it! of Brahman. This is a co(eted state b! !ogis, where all their centers are in harmon!.
This state also allows contact with Brahman.
11. Ru3 o. te 3o$+ te !er-!"rat"o. re-ult".) from fat")ue %of Pra.a+ama&. 9+ t"-' te
3o$+ $er"ve- f"rm.e-- a.$ l")t.e--.
&ub the #ers#iration& refers to the e*cess of %ha$ti energ!, usuall! on one s#ot, which should be
reabsorbed b! s#reading it o(er the bod!. >hen %ha$ti #redominates tiredness occurs.
6:
15. I. te earl+ -ta)e- of !ra,t",e' foo$ m"@e$ ("t m"l2 a.$ )ee "- !re-,r"3e$ %a- te 3e-t
$"et&. 9ut (e. !ra,t",e a- a$va.,e$' -u, re-tr",t"o.- .ee$ .ot 3e o3-erve$.
Because !ou are wor$ing with !our energ! maintenance s!stem, it is necessar! to accommodate
for #ossible energ! deficiencies. %o !ou should eat. This means that fasting is #rohibited. 7ater
on, the greatest em#hasis will be #laced on eating increasingl! less to ma$e !our energ!
maintenance s!stem less de#endant on e*ternal energ! such as food, warmth, air, and sound.
17. A- te l"o.' ele!a.t or t")er "- tame$ )ra$uall+' eve. -o -oul$ e.er)+ 3e 3rou)t
u.$er ,o.trol. El-e "t ("ll 2"ll te !ra,t"t"o.er.
Bot to be scorned ad(iceH Prana!ama is deadl! if !ou #ractice it incorrectl! or too fast. I ha(e
#ur#osel! ignored this warning to see if it is true. I jum#ed to a much higher rh!thm .from 6/F
))6F;CF))6 to :9F)C9F/9F)C92 also because I found the counting too$ too long. >ell, I grew
seriousl! ill, m! whole bod! trembled and $e#t trembling. I was awfull! nauseous. @nl! lots of
rest could hel# me then.
1E. Trou) te !ro!er !ra,t",e of Pra.a+ama %alo.) ("t te r")t foo$ a.$ !ro!er
9a.$aB-&' tere "- free$om from all $"-ea-e-. 9+ a m"-ta2e. ,our-e of Yo)a' %te
!ra,t"t"o.er& 3r".)- all $"-ea-e- u!o. "m-elf.
%ince )0/5, the date of m! reFdisco(er! of Prana!ama, and the beginning of #ractice of it b!
hundreds of students and m!self, I must conclude that the results in the abolishing of diseases are
im#ressi(e. It seems li$e most all diseases can be cured b! this a##roach.
If I com#are the headache, diJJiness and e!e #roblems, etc. caused b! the inter#retation of
Prana!ama as breath control e*ercises, I begin to thin$ that somewhere there must ha(e been a
dramatic error in the #assing down of this beautiful science.
1G. A (ro.) ,our-e of Pra.a+ama !ro$u,e- ",,u!' a-tma' 3ro.,"al $"-ea-e-' !a".- ". te
ea$' ear- a.$ e+e- a.$ var"ou- oter $"-ea-e-.
I ha(e ascertained se(eral cases of incorrect #ractice of Prana!ama. The indicated s!m#toms
occurred and were usuall! corrected b! a technical assessment after the e*ercise.
8uch more undermining are #roblems caused b! lac$ of faith or dedication of the #ractitioner.
@nl! dee# and #ri(ate tal$s ha(e rendered an! results.
1H. O.e -oul$ )ra$uall+ efflu@ te e.er)+ a.$ a- )ra$uall+ $ra(- "t ".A o.e -oul$ al-o
re-tra". "t )ra$uall+. Tu- S"$$" "- o3ta".e$.
The word &graduall!& is #aramount. @ur energ! channels, which form the basis of our #h!sical
bod!, ha(e functioned in set wa!s for !ears. YouE(e suddenl! u#turned e(er!thing and forced the
energ! to flow differentl! through the channels than the!Ere used to. How would !ou reactK %o,
be #atient and increase the rh!thm graduall!. 3rom e*#erience I can tell !ou that the fastest !ou
can go in all safet! is as follows. After #racticing Badi %odhana Prana!ama for three months
#ractice each Prana!ama for two wee$s. The series of eight will then be s#read out o(er )C
wee$s this wa!. The influ* rh!thm used b! me is as follows 69,6:,6/,16,:9,:/,C:,/9. It too$ me
C !ears to reach /9. The results are worth it.
6;
18. We. te Na$"B- are !ur"f"e$' tere are e@ter.al -").-I lea..e-- a.$ 3r")t.e-- of te
3o$+ are $ef"."tel+ !ro$u,e$.
%tiff bodies become lithe, without dail! e*ercise of AsanaIs. 'italit! increases substantiall!. You
can handle so much more.
0=. We. o.e "- a3le to re-tra". te e.er)+ a- $e-"re$' (e. te )a-tr", f"re 3e,ome- more
a,t"ve' a.$ te .a$a >"..er -ou.$? "- ear$' tere "- !erfe,t ealt' 3e,au-e te Na$"B- are
!ur"f"e$.
As a child, !ou held a conch against !our ear and listened to the sound of the sea, originating
from the conch. It turns out that this sound doesnEt come from the conch, but from the current of
!our own energ! channels. This is Bada, and !ou can hear it without a conch if !ou are in good
health. 4ertain #eo#le go to their #h!sician with com#laints of tinnitus. The! thin$ it is an
illness, and the doctor of course $nows no cure, because e(er!thing is all right. >hat a mista$e
#eo#le ma$e. The!Ere e*tremel! health!. The onl! thing the! should do is not constrain their
attention on Bada, unless the! want to follow a Yoga training. Then the! would learn how the!
could use the sound to reach the highest states of conscience.
KRIYABS
01. O.e (o "- fla33+ a.$ !le)mat", -oul$ f"r-t %3efore te !ra,t",e of Pra.a+ama&
!ra,t",e te -"@ a,t-. Oter- %(o $o .ot ave te-e $efe,t-& -oul$ .ot !ra,t",e tem' te
%tree& umour- %(".$' 3"le' a.$ !le)m& 3e".) e<uall+ 3ala.,e$ ". tem.
The three bodil! humours denote domination of ether and air .wind2, fire and water .bile2, water
and earth .#hlegm2. This t!#olog! refers to both constitution and disease t!#es.
00. Te-e -"@ a,t- >Kr"+aB-? are .ame$ Daut"' *a-t"' Net"' Trata2a' Naul" a.$ Ka!ala3at".
01. Te-e -"@ a,t- tat !ur"f+ te 3o$+ -oul$ 3e 2e!t -e,ret' a- te+ !ro$u,e var"ou-
(o.$erful re-ult-' a.$ %a- -u,& are el$ ". ") e-teem 3+ )reat Yo)".-.
DHADTI
05. Here Daut" %"- $e-,r"3e$&I -lo(l+ -(allo( a (et !"e,e of ,lot four f".)er- 3roa$ a.$
f"ftee. -!a.- lo.) a,,or$".) to te ".-tru,t"o.- of te )uru. Dra( "t out a)a".. T"- !ro,e--
"- ,alle$ Daut".
This e*ercise is beautiful, once !ou $now !ou should do it mentall!. B! (isualiJing the
swallowing of the cloth, with e*act dimensions and taste !ou acti(ate all the centers which the
cloth #asses mentall!. The forehead, throat, heart and na(el centers are cleaned this wa!.
07. 9+ te eff",a,+ of Daut"' 3ro.,"al $"-ea-e-' a-tma' Pl"a >$"-ea-e- of te -!lee.?'
le!ro-+ %a.$ -"m"lar -2". $"-ea-e-& a.$ t(e.t+ oter $"-ea-e- 3rou)t o. 3+ !le)m
$"-a!!ear. Tere "- .o $ou3t a3out t"-.
6C
*ASTI
0E. Te. *a-t" %"- $e-,r"3e$&I Seate$ ". (ater u! to te .avel ". te Dt2ata-a.a %re-t".) te
3o$+ o. te toe- of te feet' te eel- !re--".) a)a".-t te 3utto,2-& ".-ert a %-mall 3am3oo&
tu3e ".to te a.u- a.$ ,o.tra,t te a.u- %-o a- to $ra( (ater ".' -a2e "t a.$ te. e@!el "t&.
Su, (a-".) "- *a-t".
8a!be !ou want to do this literall!, but I #refer to a##roach this &esotericall!&. 8entall! let water
in !our anus, u# !our intestines and let it bac$ out. In this manner a strong stimulus of the
tailbone, sacral, and na(el center is obtained.
0G. 9+ te !o(er of *a-t"' Gulma a.$ Pl"a >e.lar)eme.t of te )la.$- a.$ -!lee.?' D$ara
>$ro!-+ or oter -toma, $"-ea-e-? a.$ all $"-ea-e- ar"-".) from a. e@,e-- of (".$' 3"le' a.$
!le)m are ,ure$.
0H. T"- Jalava-t"' (e. %$ul+& !ra,t",e$' ref".e- te 3o$"l+ ,o.-t"tut"o. >DatuB-?' -e.-e
or)a.- >I.$r"+aB-? a.$ te ".ter.al or)a. >A.ta2ara.a?A "t ma2e- %te 3o$+& 3r")t a.$ ".4
,rea-e- te $")e-t"ve !o(erA "t $e-tro+- all te $"-or$er- ". te ,o.-t"tut"o..
In &+ala(asti& +al means water and 'asti means wash. The &sense organs& mentioned here are the
subtle elements .TanmatraIs2, the subtle organs of action .Aarmendri!aIs2 and of #erce#tion
.+nanendri!aIs2. The internal organ or Antah$arana is the name of the #henomenon of com#lete
coordination of all #arts of the human being.
NETI
08. Te. Net" %"- $e-,r"3e$&I I.-ert trou) te .a-al !a--a)e a -moot trea$ of te
le.)t of a a.$ -!a. %a3out .".e ".,e-& a.$ $ra( "t out trou) te mout. T"- "- ,alle$
Net" 3+ te S"$$aB-.
@nce again this is an e*ercise of creati(e (isualiJation. All energ! s#heres inside the forehead
center .earth, water, fire, air ether, mental2 are stimulated and coordinated.
1=. T"- !ur"f"e- te %re)"o. of te& -2ull a.$ ma2e- te -")t ,a!a3le of !er,e"v".) -u3tle
t".)-. Al-o' Net" -oo. remove- all $"-ea-e- of te 3o$+ a3ove te -oul$er-.
TRATAKA
11. Te. Trata2a %"- $e-,r"3e$&I #oo2 ("t f"@e$ e+e- %("tout (".2".)& at a m".ute o3/e,t
("t ,o.,e.trat"o. t"ll tear- are -e$. Te tea,er- ,all t"- Trata2a.
The &minute object& is, for e*am#le, the earth s#here inside the forehead center. The #hrase
&fi*ed e!es& is clear informationH when !ou (iew astrall! the energ! withdraws from the #h!sical
e!es and the! become &fi*ed& The statement &till tears are shed& is included to moti(ate !ou to tr!
!our hardest. B! the wa!, it is #ossible that tears literall! emerge.
10. 9+ Trata2a' all $"-ea-e- of te e+e- are remove$ a.$ -lot' et,. are over,ome. It -oul$
3e ,arefull+ 2e!t -e,ret l"2e a )ol$e. ,a-2et.
Because this e*ercise is based on a stead! and directed (isualiJation, the +nanendri!a of fire,
65
sight, is im#ro(ed.
NAD#I
11. Te. Naul" %"- $e-,r"3e$&I ("t te -oul$er- 3e.t $o(.' o.e -oul$ rotate to te r")t
a.$ left te -toma, ("t te -!ee$ of a fa-t4,"r,l".) e$$+. Te S"$$aB- ,all t"- Naul".
The &stomach& refers to the na(el center. The e*ercise consists of first determining the direction
b! s#inning right and left. The direction, which is most #leasant for !ou, is the direction at that
moment. %tart b! just mentall! #artici#ating in the s#inning motion #resent, li$e !ou would start
out on a highwa!, b! adjusting to the s#eed of the other cars. The moment !ou feel comfortable
at that s#eed slowl! increase the s#eed. 4ease when !ouEre not in the mood an!more.
15. T"- Naul"' te ,ro(. of Hata4+o)a !ra,t",e' -t"mulate- te )a-tr", f"re "f $ull'
".,rea-e- te $")e-t"ve !o(er' !ro$u,e- a!!".e-- a.$ $e-tro+- all $"-ea-e- a.$ $"-or$er- of
te umour-.
It is clear that the na(el center gets a thorough wor$out with this e*ercise. The accumulation of
energ! during the e*ercise causes a strong stimulus of all its functionsH digestion, heat regulation,
motion, sight. At the same time a greater amount of energ! is #roduced b! this e*ercise. This
e*tra energ! strengthens the ser(o mechanics of the whole bod!, causing lots of diseases and
ailments emanating from wea$ness to disa##ear.

KAPA#A9HATI
17. Te. Ka!ala3at" %"- $e-,r"3e$&I Perform Re,a2a >efflu@? a.$ Pura2a >".flu@? ra!"$l+
l"2e te 3ello(- of a 3la,2-m"t. T"- "- ,alle$ Ka!ala3at"' a.$ $e-tro+- !le)mat",
$"-ea-e-.
B! re#eatedl! letting %hi(a out (ia 4handra Bindu and in through %ur!a Bindu, !ou create an
increased circulation in the Ida channel, which causes the remo(al of $nots, and hindrances,
which cause diseases of the #hlegm .$a#ha2.
1E. Free$ from ,or!ule.,e' !le)mat", $"-or$er-' "m!ur"t"e-' et,. 3+ %te !erforma.,e of
te a3ove& -"@ a,t-' o.e -oul$ !ra,t",e Pra.a+ama. Te. -u,,e-- %". Yo)a& "- a,"eve$
("tout -tra"..
4or#ulence is a t!#ical #hlegm disease. In contrast to what is usuall! thought, namel! that eating
too much is the #rimar! cause or cor#ulence, it is bad circulation of energ!. And that is e*actl!
what the Ari!aIs do, the! im#ro(e circulation.
1G. Some tea,er- -a+ tat all "m!ur"t"e- %of te Na$"B-& are remove$ 3+ Pra.a+ama alo.e
a.$ oter a,t- %te a3ove4me.t"o.e$ -"@& are .ot a,,e!te$ %3+ tem&.
3or man! !ears I was of the o#inion that the Ari!aIs reall! werenEt necessar!, because I seemingl!
didnEt need them, or did IK But seeing mostl! Aa#ha t!#e #eo#le, who are ha(ing trouble with
Prana!ama, was the deciding factor to wish to understand the Ari!aIs well. This ha##ened in
)006. The results are sur#assing e*#ectations. 8ost an!bod! can do Prana!ama now and the
results of the Ari!aIs are in accordance with the #romises in the te*t.
6/
GAJAKARANI
1H. Te. Ga/a2ara." %"- $e-,r"3e$&I %Yo)".-& $ra( u! te A!a.a to te troat a.$ vom"t
te -u3-ta.,e- %foo$' (ater' et,.& tat are ". te -toma,. %T"- a,t& te )ra$ual !ra,t",e of
(", 3r".)- all te Na$"B- u.$er ,o.trol "- ,alle$ Ga/a2ara." 3+ to-e (o 2.o( Hata
Yo)a.
8entall! draw energ! from the earth through !our lower #art of the bod! u# all the wa! the Ajna
4ha$ra. Here !ou will notice the t!#ical as#ect of A#ana Prana, namel! dis#osal also ta$es #lace,
!ou throw u# as it were, e(er!thing that comes out. Because !ou #assed most of all energ!
centers, !ou can, with care and re#etition slowl! gain control o(er them.
PRANAYA6A
18. Eve. 9rama a.$ te oter )o$- $evote$ tem-elve- to te !ra,t",e of Pra.a+ama
3e,au-e of te fear of $eat. So' o.e -oul$ !ra,t",e ,o.trol of e.er)+.
It is #rett! ob(ious that the gods canEt do #h!sical e*ercises. In the astral world e(er!thing is
subtle. %o, if the! wish to de(elo#, the a##ro#riate means would be subtle Prana!ama e*ercises.
The moti(e for this #ractice is according to this %utra &fear of death&. This of course doesnEt refer
to #h!sical death, but the big death, the real death, demise b! Tamas, or being suc$ed into what
we cosmicall! $now as the blac$ hole.
5=. So lo.) a- te e.er)+ "- re-tra".e$ ". te 3o$+' -o lo.) a- te m".$ "- ,alm a.$ -tea$+'
-o lo.) a- te v"-"o. "- $"re,te$ to te ,e.ter of te e+e3ro(-' (+ -oul$ tere 3e fear of
$eatJ
3ear of d!ing #h!sicall! is not necessar!, because it is de#endent on losing energ! from our bod!,
which can be #re(ented b! Prana!ama. The reference &the (ision directed to the center of the
e!ebrows& is an e*tra means to chain the energ! in our bodies. 3ear of being swallowed u# b! the
blac$ hole or %ur!a Bindu is obsolete as well, because the normal domination of Tamas is
sus#ended b! Prana!ama and re#laced b! %att(a, the goal of Prana!ama. The #hrase &mind calm
and stead!& is an e*#ression of %att(a.
51. We. te Na$"4Ca2ra a- 3ee. !ur"f"e$ 3+ a !ro!erl+ re)ulate$ ,our-e of
Pra.a+ama' te e.er)+ for,e- o!e. te mout of te Su-um.a a.$ ea-"l+ e.ter "t.
The whole com#le* of energ! channels .BadiIs2 and 4ha$raIs is meant b! &BadiF4ha$ra&.
>hen these channels and centers ha(e been cleansed balance occurs between %hi(a and %ha$ti.
This allows the Ida and Pingala channels to wor$ together to form a new unit, the %ushumna
channel.
50. We. te e.er)+ flo(- trou) te Su-um.a' te m".$ 3e,ome- -tea$+. T"-
-tea$".e-- of te m".$ "- te -tate ,alle$ 6a.o.ma." %or D.ma."&.
Because balance is #resent in the energ! maintenance s!stem, it is im#ossible that thoughts will
arise li$e the! used to due to energ! congestion.
60
51. To atta". "t' to-e (o 2.o( te !ro,e$ure !ra,t",e var"ou- -ort- of Kum3a2aB-. 9+
!ra,t",e of te var"ou- Kum3a2aB-' $"ver-e S"$$"B- are o3ta".e$.
Insiders call the energ! control e*ercises Aumbha$a because this #hase is the most im#ortantH b!
homogeneousl! s#reading the energ!, the effects occur.
Prana!ama is mainl! meant as a basis for concentration .=harana2. It can also be noted that
se(eral occult #owers are gained b! these e*ercises.
55. Te $"ffere.t Kum3a2aB- are .o( %$e-,r"3e$&I tere are e")t Kum3a2aB-' .amel+
Sur+a3e$a.a' D//a+"' S"t2ar"' S"tal"' 9a-tr"2a' 9ramar"' 6ur,a a.$ Plav".".
57. At te e.$ of ".flu@ >Pura2a?' te Jala.$ara49a.$a -oul$ 3e !ra,t",e$. At te e.$
of Kum3a2a a.$ at te 3e)"..".) of efflu@ >Re,a2a?' D$$"+a.a43a.$a -oul$ 3e !ra,4
t",e$.
Besides learning that the +alandhara Bandha should be #erformed at the end of influ*, that is at
the Aumbha$a, it is (er! interesting to acDuire the information about the time of a##l!ing the
third Bandha. "ddi!ana Bandha shouldnEt be #erformed during Aumbha$a, as man! thin$, but at
the beginning of eca$a.
5E. Co.tra,t".) te troat %". te Jala.$ara 9a.$a&' a.$ te a.u- %". te 6ula 9a.$a&
at te -ame t"me' a.$ 3+ $ra(".) 3a,2 te a3$ome. %". te D$$"+a.a 9a.$a&' te e.er)+
flo(- trou) te Su-um.a >9rama Na$"?.
Practicall! seen, we e*ecute +alandhara and 8ula Bandha at the same time during Aumbha$a,
while "ddi!ana Bandha has a s#ecial #lace as indicated abo(e. The criterion for success in this
tri#le Bandha is that %ushumna occurs, BrahmaEs channel.
5G. Ra"-".) te A!a.a u!(ar$- %3+ ,o.tra,t".) te a.u-& te Pra.a -oul$ 3e 3rou)t
$o(.(ar$- from te troat. Te Yo)". %te.& 3e,ome- a +out of -"@tee.' free$ from ol$
a)e.
=uring 8ula Bandha let the energ! of the earth, A#ana Prana mingle with %amana Prana, the
energ! of water, and with the energ! of fire, Prana itself. B! closing off abo(e with +alandhara
Bandha, the Prana #roduced, dominated b! %ha$ti, canEt esca#e (ia 4handra Bindu. The result of
this is that %ha$ti is s#read o(er the whole bod!, allowing #ossible sto##ages to be remo(ed.
This has the result that the causes of aging are remo(ed.
SDRYA9HEDANA
5H. Te. Sur+a3e$a.a %"- $e-,r"3e$&I A--um".) a. A-a.a o. a ,omforta3le -eat' te
Yo)". -oul$ -lo(l+ $ra( ". te e.er)+ out-"$e trou) te r")t .a$" >P".)ala?.
&%ur!abhedana& literall! means #iercing the sun. This e*ercise acti(ates the sun gate, %ur!a
Bindu.
The first #hase of this e*ercise is an influ* of %ha$ti. The energ! that flows through the right
channel is %ha$ti energ!. &ight refers to the right, or male, character of this energ!. You ha(e
but to thin$ of the most acti(e, male side of the bod!, the right side.
19
58. %Te.& e -oul$ !ra,t",e Kum3a2a' reta".".) %te e.er)+& to te utmo-t t"ll "t "- felt
from te a"r %o. te ea$& to te e.$- of te .a"l- %". te toe-' ".e. !erva$".) te (ole
3o$+&. Te. e -oul$ -lo(l+ relea-e te e.er)+ trou) te left .a$" >I$a?.
The second #hase is a Aumbha$a. 4orrectl! s#reading the energ! during this #hase is (er!
im#ortant. That is the reason for the #hrase &till it is felt from the hair to the ends of the nails.&
Practicall!, !ou let this ha##en while remaining (igilant that each bod! #art gets its share of
energ!.
The third #hase is an efflu* of %hi(a energ!. After this, !ou of course ha(e, li$e in all other
Prana!amaIs, the fourth #hase, another Aumbha$a.
7=. T"- e@,elle.t Sur+a3e$a.a %Kum3a2a& -oul$ a)a". a.$ a)a". 3e !ra,t",e$' a- "t
!ur"f"e- te 3ra".' $e-tro+- $"-ea-e- ar"-".) from e@,e-- of (".$' a.$ ,ure- mala$"e- ,au-e$
3+ (orm- %3a,ter"a' et,.&.
&Purifies the brain, means the e*ercise dis#els an e*cess of thoughts, neuroses, #s!choses and
e(en obsessions. These occurrences are Tamas in nature and ha(e a %hi(a domination. B! the
domination of %ha$ti, caused b! the e*ercise, the mind whirls are ta$en a#art and disa##ear.
The #hrase &diseases arising from e*cess of wind& are diseases of 'atta. This means that there is
congestion and thus sto##ages at the le(el of ether and or air. ,*am#les of diseases of the ether
areH throat infections, ear diseases, th!roid #roblems and (ertigo. ,*am#les of diseases of the air
areH cardio(ascular diseases, chronic asthma and res#irator! diseases and lung diseases.
It is remar$able that this sim#le e*ercise is ca#able of destro!ing two of the three biggest causes
of deathH cardio(ascular diseases .number one2 and chronic asthma and res#irator! diseases .third
#lace2.
How is that #ossibleK Tamas or %hi(a domination characteriJes the #re(iousl! mentioned
diseases. >e all $now the cram#ing of the heart muscle and the tightness of the chest of the
asthma #atient. This %hi(a dominance can be annulled b! the amount of %ha$ti ta$en in and the
%hi(a let out b! the e*ercise.
&8aladies caused b! worms& are all infectious diseases, (iral diseases and #roblem with fungi
and #arasites.
>hen !ou $now that, !earl!, two million #eo#le die because of malaria alone, this #laces
%ur!abhedana Prana!ama in a s#ecial light. 8a!be something for our aids e#idemic as wellK
The e*ercise #roduces a sur#lus of heat, %ha$ti, which dri(es out all foreign organisms b! an
artificial fe(er. >ho would ha(e thought of thatK
DJJAYI
71 No( D//a+" %"- $e-,r"3e$&I ,lo-".) te mout' $ra( ". e.er)+ -lo(l+ trou) %3ot&
.o-tr"l- t"ll "t "- felt to 3e -o.orou- from te troat to te eart.
&"jja!i& means winner. It #robabl! refers to the #osture that is acDuired at the end of the e*ercise.
You feel li$e a winner, #roud, selfFconscious, chest forward, and bloated.
&4losing the mouth& refers to the cosmic mouth, the forehead center, where !ou let the %hi(a
energ!, the hea(enl! nourishment, comes in (ia the moon gate, 4handra Bindu. &4losed& is
actuall! a bad translation. It should sa! controlled, under control. The #ur#ose is to $ee# !ou
attention in !our Ajna 4ha$ra during the e*ercise, so that the energ! can gather here.
1)
The e*ercise is onl! successful when !ou hear the Bada sound, caused b! the great amounts of
%hi(a and %ha$ti ta$en in.
70. Perform Kum3a2a a- 3efore a.$ relea-e te e.er)+ trou) I$a. T"- remove-
$"-or$er- ". te troat ,au-e$ 3+ !le)m a.$ -t"mulate- te %$")e-t"ve& f"re ". te 3o$+.
After the double and slow influ* a Aumbha$a follows. Then !ou let the %hi(a energ! efflu*
normall! and conclude with a second Aumbha$a.
&Phlegm& stands for Aa#ha, and means that we are dealing with diseases caused b! a sur#lus of
energ! at the le(el of earth and-or water.
&=isorders of the throat caused b! #hlegm& in(oluntaril! ma$es me thin$ about a cold or the flu.
>hile !ou let %hi(a and %ha$ti influ* together, !ou let onl! %hi(a efflu*. %o !ou retain %hi(a in
!our bod! after the e*ercise. This is the &fire& or warmth !ou feel after the e*ercise. It is the
warmth that dissol(es the #hlegm #roblems mentioned abo(e.
71. It !ut- a. e.$ to te $"-ea-e- of te Na$"B- a.$ te DatuB-' a- al-o $ro!-+. Wal2".) or
-ta.$".)' %t"-& Kum3a2a ,alle$ D//a+" -oul$ 3e !ra,t",e$.
The &diseases of the BadiIs& are mostl! diseases caused b! wea$ness of the flow of energ!. You
donEt reall! ha(e an!Fthing, and the s!m#toms onl! occur under s#ecial circumstancesH #h!sical
e*ertion, being emotional, worries, etc. The! all ha(e a commonl! occurring state that goes with
themH letharg!. ,*am#les of these diseases areH allergies, rheumatism, ecJema, multi#le sclerosis,
and man! unidentified, mostl! #s!chosomatic diseases.
The =hatuIs or tissue t!#es are se(en in numberH #lasma, blood, muscle tissue, fatt! tissue, bone
tissue, brainFduraFner(es and male and female re#roducti(e tissue. The s#ecial thing is that each
of these tissues #roduces the ne*t. Plasma #roduces bloodL blood creates muscle, and so on.
Actuall! !ou should see it this wa!, al tissue t!#es are made of the same (ibration of energ! that
in(olutes and solidifies, creating more com#le* things. >hen the energ! is set in motion, it
#asses all these things.
"jja!i Prana!ama fills both energ! channels filled with energ!. All tissue t!#es are strengthened
b! it, and #ossible #roblems created b! insufficient flow of energ! are eliminated automaticall!.
,*am#les of diseases of the =hatuIs areH anemia, muscle #roblems li$e atro#h!, too little or too
much fat tissue, osteo#orosis, brain tumors, ner(e diseases, stro$e, sterilit! that is caused b! laJ!
s#ermatoJoids, and man! others.
"jja!i Prana!ama does indeed need to be #erformed standing or wal$ingL contrar! to the other
Prana!ama e*ercises. The others are usuall! #erformed seated. The reason for this e*ce#tion
#robabl! is that the s#reading of energ! is better due to the action of wal$ing, which stimulates
the action of fire during the e*ercise. In #ractice, there are a cou#le of disad(antages to this
u#right Prana!amaH if !ou do it while ta$ing a wal$ in nature on %unda!, the #assersb! will thin$
!ou ha(e #roblems with !our stool.
SITKARI
75. Te. S"t2ar" %"- $e-,r"3e$&I 6a2e a "--".) -ou.$ ("t te mout %("le $ra(".)
e.er)+ ".& a.$ relea-e o.l+ trou) te .o-tr"l. 9+ te +o)a ,o.-"-t".) of re!eate$ !ra,t",e
of t"-' o.e 3e,ome- a -e,o.$ )o$ of 3eaut+ >Kama$eva?.
%it$ari literall! means hissing. The hissing sound occurs b! the accelerated influ*. In the te*t,
16
there is no mention of which energ! should be let in, so we assume it is the normall!
#redominating %hi(a energ!.
The &mouth& again refers to the forehead center.
The &nostril& refers to %ur!a Bindu because the energ! isnEt s#ecified, so again it is %hi(a.
The regeneration of cells is the result of %hi(a domination. The degeneration, or aging of cells,
occurs locall! where %ha$ti #redominates. %to##ages sometimes #re(ent %hi(a energ! from
being #resent in sufficient Duantities. B! this e*ercise all cells which are old and dried out are
reju(enated.
In this manner !ou ma! be crowned 8iss >orld or 8ister "ni(erse someda!. =onEt !ou belie(e
meK
Tr! the e*ercise, and !ou shall see for !ourself that !our s$in becomes more beautiful, !our bod!
gets a better color, !ou become more sha#el!, !our e!es start to s#ar$le, !our hair ceases to fall
out... All this ha##ened to me. >h! shouldnEt it ha##en to !ouK
77. He 3e,ome- a. o3/e,t of ") re)ar$ amo.) te ,"r,le- of Yo)"."B-A e "- a3le to ,reate
a.$ $e-tro+A .e"ter u.)er' .or t"r-t' -om.ole.,e .or ".$ole.,e ar"-e %". "m&.
Because !ou achie(ed beaut! b! a sensible wa! and not from 8other Bature, !ou get admiration
from YogaFcolleagues. 8ost of this admiration comes from the other se*, because men ha(e
more %ha$ti and women more %hi(a. And in this case it also holds true that these two energies
attem#t to balance each other.
&He is able to create and destro!& refers to !our abilit! to wor$ both with %hi(a and with %ha$ti.
4reation is done b! increasing the amount of %hi(a, destruction b! increasing the amount of
%ha$ti.
&Beither hunger nor thirst& arise in !ou, because !ou nourish !ourself with %hi(a energ!, which is
res#onsible for solidif!ing and the coming into e*istence of matter.
&%omnolence& also disa##ears because it manifests itself when, due to e*ertion, %ha$ti
#redominates. Tiredness or slee#iness is nothing else than the natural call of !our bod! for more
%hi(a. +ust watch how hea(! !ou become when !ou are slee#!.
7E. Stre.)t of 3o$+ "- )a".e$ 3+ t"- !ra,t",e' a.$ te lor$ of Yo)".- 3e,ome- -urel+ free
of affl",t"o.- of ever+ 2".$ o. t"- eartl+ -!ere.
Your bod! becomes more durable, !our muscles and tissues feel stronger. You become &lord of
the Yogins& or a master, because !ou can deal with both energies. A master can transform things
at will.
&3ree of afflictions& indicates the results of !our inter(ention on the whirls of e*istence, which are
all related to %hi(a or %ha$ti domination, (ibrations with a Tamas form or with a ajas form.
You can master these, first in theor!, later in #ractice.
SITA#I
7G. Te. S"tal" %"- $e-,r"3e$&I %!rotru$".) te to.)ue a l"ttle out-"$e te l"!-& $ra( e.er)+
". to te to.)ue a.$ !erform Kum3a2a a- 3efore. Te. te ".tell")e.t %!ra,t"t"o.er&
-oul$ -lo(l+ relea-e te e.er)+ trou) te .o-tr"l-.
%itali literall! means, &cooling&. The e*ercise consists of an influ* of %hi(a to the &tongue This
tongue is in real Yoga, the mother of all esoteric science, not the #h!sical tongue, but the
11
+nanendri!a of the subtle organ of #erce#tion of the element water, of which the tongue is the
#h!sical manifestation. >e $now it as the sense of taste. The e*ercise consists of an influ* of
%hi(a to the taste. %ince the sense of taste is located in the bucal ca(it!, aim !our %hi(a energ!
flow at it, while thin$ing of taste. After this, after twent! counts of Aum for influ*, e*ecute
Aumbha$a for a count of eight!.
This time the efflu* is doubleH let %hi(a and %ha$ti out at the same time, since it sa!s, &release
through the nostrils& in #lural. 8a$e sure that it ha##ens slowl!. As before, count AF"F8 :9
times. 4onclude with a second Aumbha$a of eight! counts.
The #hrase &intelligent #ractitioner& refers to the fact that !ou need to be initiated in this e*ercise
b! a Dualified teacher, otherwise there is little chance at success, because it reall! isnEt all that
ob(ious.

7H. T"- Kum3a2a .ame$ S"tal" $e-tro+- $"-ea-e- of te a3$ome. a.$ -!lee. a.$ oter
$"-ea-e- -u, a- al-o fever' 3"l"ou-.e--' u.)er' t"r-t' a.$ %te 3a$ effe,t- of& !o"-o.-.
B! &diseases of the abdomen& are meant all disease of the abdomen and na(el center. ,*am#les
of such areH stomach afflictions, diabetes, le(er and gall diseases, s#leen #roblems, digesti(e
disorders, disorders in locomotion, cold hands and feet, e!e #roblems, etc.
,*cessi(e fe(er, caused b! disharmon! of the fire bod! is tem#ered. Hunger and thirst, being
#athological and differing from the hunger and thirst cured b! the #re(ious e*ercise, are eliminaF
ted. ,*am#les of such areH bulimia and anore*ia ner(osa. ,*cessi(e eating or drin$ing, e(en if
well meant, also falls under this categor!. %o drin$ing a lot, which is said to be good for flushing
out im#urities, is not ad(ocated. In the boo$ about %ubtle Anatom! there are more hints and ti#s
about this.
%itali Prana!ama neutraliJes #oisons b! harmoniJing the fire. The fire has the tas$ of brea$ing
a#art substances in digestion.
9HASTRIKA
78. Te. 9a-tr"2a %"- $e-,r"3e$&I (e. te t(o feet are !la,e$ u!o. te %o!!o-"te& t")-'
tat "- te Pa$ma-a.a (", $e-tro+- all "ll effe,t- >Pa!a-?.
A condition for the e*ecution of Bhastri$a is the lotus #osture, Padmasana. ,*#erience has
shown that this #osture indeed chec$s the im#ulse to o(erdo it b! causing a #ain signal in the
$nees when there is an energ! shortage. At the same time Padmasana stimulates the fire in !our
bod!, which eliminates bothersome side effects.
E='E1. Hav".) a--ume$ te Pa$ma-a.a !ro!erl+' ("t te .e,2 a.$ a3$ome. ". l".e' te
".tell")e.t %!ra,t"t"o.er& -oul$ ,lo-e te mout a.$ efflu@ te e.er)+ trou) te .o-tr"l-
("t effort t"ll "t "- felt to re-ou.$ ". te eart' troat a.$ u! to te -2ull. Te. e.er)+
-oul$ 3e $ra(. ". ra!"$l+ t"ll "t tou,e- te lotu- of te eart.
&>ith nec$ and abdomen in line& refers not onl! to an u#right #osture, but #robabl! also to a
necessar! balance on etherical .nec$2 and fire .abdomen2 le(el before !ou start with this e*ercise.
&4lose the mouth& means with the forehead center under control, and therefore acti(e. Practicall!
!ou can do this b! contracting the forehead center somewhat.
The first #hase of the e*ercise is a double and #owerful efflu* of %hi(a and %ha$ti at the same
time. The criterion of success is hearing the sound of Bada in the region of the Heart .air bod!2,
1:
the throat .ether bod!2 and the s$ull .subtle bod!2, caused b! the increased energ! currents.
%trangel! enough, this e*ercise begins with an efflu*, #robabl! because this #hase is the most
im#ortant and reDuires most attention. The second #hase is a Aumbha$a. The third #hase is a
ra#id influ* of %hi(a to the heart center. The fourth #hase is another Aumbha$a.
E0'E1. A)a".' e -oul$ efflu@ ". te -ame ma..er a.$ ".flu@ tu- a)a". a.$ a)a".. Eve.
a- te 3la,2-m"t (or2- "- 3ello(- ("t -!ee$' e -oul$' ("t "- m".$' 2ee! te e.er)+
". "- 3o$+ %,o.-ta.tl+& mov".) %3+ Re,a2a a.$ Pura2a&. We. t"re$.e-- "- felt ". te
3o$+' e -oul$ $ra( ". 3+ te r")t .o-tr"l.
The s#ecial thing about Bhastri$a is the re#etition. This re#etition is meant to get all #ossible
energ! out of !our bod!. @nl! when that has ha##ened can the goal of this e*ercise, Fthe remo(al
of diseasesF, be achie(ed. It is the $nots or hindrances in !our energ! channels that cause diseaF
ses. These $nots are also made of energ!. If !ou let all the energ! out, the $nots disa##ear
automaticall! as well. If !ou donEt com#letel! let the energ! out, the $nots sta!. Therefore !ou
#erform the e*ercise se(eral times in a row, till !ou show signs of e*haustion li$e loss of
concentration or difficult! in counting. Then !ou use the hel#Fe*ercise of Bhastri$aH in the last
#hase, let %ha$ti in fast.
E5. After te ".ter"or of te 3o$+ "- <u",2l+ f"lle$ ("t e.er)+' te .o-e -oul$ 3e ,lo-e$
t")tl+ ("t te tum3' te r".) f".)er a.$ te l"ttle f".)er.
,s#eciall! at the end of this %ha$ti influ* !ou ha(e to be alert. It is #ossible that a balance
between %hi(a and %ha$ti manifests itself. This can lead to a #remature awa$ening of Aundalini,
the gigantic %ha$ti energ! from %ur!a Bindu to 4handra Bindu. Therefore, !ou control the influ*
of %ha$ti b! the &nose&, the satt(ic element earth, or !our 8uladhara 4ha$ra. If the flow of
energ! is too great, use the notion of the &thumb&, solidit!. This causes the tailFcenter to contract.
If the flow is still too big, use the term &ring finger& of faithfulness. It also causes the tail center to
contract. If the flow of energ! still needs to be slowed down, use the term &little finger&, artistic
tendenc!. This again causes the tail center to further contract, ma$ing the #assage e(en harder.
E7. Hav".) !erforme$ Kum3a2a a- $e-,r"3e$' te e.er)+ -oul$ 3e relea-e$ trou) te
left .o-tr"l. T"- remove- te %$"-or$er- ar"-".) from& e@,e-- of (".$' 3"le' a.$ !le)m' a.$
".,rea-e- te %$")e-t"ve& f"re ". te 3o$+.
The second #hase of the hel#Fe*ercise is, of course, a Aumbha$a. =uring the third faJe let %ha$ti
out through 4handra Bindu .the left nostril2.
The fourth #hase is another Aumbha$a.
This whole o#eration, the e*ercise and the hel# e*ercise together, ha(e the effect of com#letel!
un#owering !ourself, com#letel! em#t!ing !ourself of energ!, then subseDuentl! letting new
#owerful energ! in to smooth out all the little remaining glitches.
In this manner !ou dis#el all diseases. There are onl! three t!#es of diseasesH those caused b! too
much 'atta .wind2, too much Pitta .bile2, and too much Aa#ha .#hlegm2. All three t!#es are
mentioned here.
Because in the hel# e*ercise Duite a lot of %ha$ti is drawn in, !ou raise the fire in !our bod!.
EE. T"- rou-e- te Ku.$al"." <u",2l+' a.$ "- !ur"f+".)' !lea-a.t a.$ 3e.ef","al. It remove-
1;
te o3-tru,t"o.- ,au-e$ 3+ !le)m' et,. tat e@"-t at te mout of Su-um.a.
As mentioned earlier there is a real chance that the Aundalini is awa$ened b! this e*ercise. @n
the side, the %ha$ti energ! #urges !our bod!. At the end of the e*ercise !ou get the feeling !ou
were in the sauna. You feel e*hausted but satisfied.
It seems li$e !ou reall! cleaned !ourself from the inside. The sto##ages ha(e been remo(ed on
se(eral le(els. =ue to that, !ou create the right conditions for %ushumna. That is e*#lained as
&mouth& in the sense of the mouth of a ri(er.
EG. T"- Kum3a2a' ,alle$ 9a-tr"2a' -oul$ 3e e-!e,"all+ !ra,t",e$' a- "t e.a3le- %te
e.er)+& to 3rea2 trou) te tree 2.ot- >Gra.t"B-? tat are f"rml+ !la,e$ ". Su-um.a.
This Bhastri$a is so #owerful that it is ca#able of brea$ing through the three great fabrication
errors of human beings, the three ?ranthiIs or $notsH Brahma ?ranthi in the tailbone center,
'ishnu ?ranthi in the heart center, and udra or %hi(a ?ranthi in the forehead center. In this
manner !ou lose !our condition of human and !ou become a ?odFman.
9HRA6ARI
EH. Te. 9ramar" %"- $e-,r"3e$&I Dra(".) ". e.er)+ ra!"$l+ ("t te re-o.a.,e
re-em3l".) te -ou.$ of a %male& 3ee' relea-e te e.er)+ -lo(l+ %after Kum3a2a&' ma2".)
te umm".) -ou.$ of a female 3ee. 9+ te Yo)a' (", ,o.-"-t- ". !ra,t",".) tu-' tere
ar"-e- a. ".$e-,r"3a3le 3l"-- ". te eart- of te 3e-t amo.) Yo)".-.
Bhramari literall! means blac$ bee. This e*ercise is called thus because the ra#id influ* of %hi(a
causes a buJJing sound that is li$ened to a blac$ bee. Actuall! it is nothing than Bada, but a little
softer. This is because the energ! channels ha(e been changed b! the #re(ious e*ercises from
little streams into ri(ers. The sound of each is clearl! different.
The second #hase is a Aumbha$a.
=uring the third #hase let %hi(a energ! out slowl!. The reference in the te*t is &female bee&,
which means a buJJing sound #roduced b! the female channel, Ida, through which %hi(a flows.
The fourth channel is another Aumbha$a.
If !ou do the e*ercise correctl!, a feeling of bliss arises. How is this #ossibleK 4ontrar! to
%it$ari Prana!ama, where !ou still werenEt #urified !et b! a long wa!, here !ou get a connection
with hea(en, which is the goal of Yoga. You #ull the feeling of bliss from !our causal bod! to the
gross bod!. Practicall!, !ou now become a Yogi. And because !ou reached this consciousl!, !ou
are &the best among the Yogins&.
6DRCA
E8. Te. 6ur,a %"- $e-,r"3e$&I at te e.$ of ".flu@' ver+ f"rml+ a--um".) te Jala.$ara4
3a.$a' relea-e %te e.er)+& -lo(l+. T"- "- ,alle$ 6ur,a %Kum3a2a&' a- "t re$u,e- te
m".$ to a -tate of ".a,t"v"t+ a.$ ,o.fer- a!!".e--.
7iterall! we could translate 8urca to the notion of &re(elator!&. This e*ercise can trul! be seen
as a wea#on, the instrument of a Yogi. It is not an!more about the #urification of !our being, but
about the conscious transformation of energ! currents, which can create wonderful things.
The first #hase is a normal influ* of %hi(a.
The second #hase is, of course, a Aumbha$a.
1C
The third #hase is a slow efflu* of %hi(a, while the throat loc$, +alandhara Bandha is tightl! $e#t
shut. This can be com#ared to what !ou can do with a straw in a glass of lemonade. B! $ee#ing
!our finger on the to# of the straw !ou can lift the straw with contents. @nl! b! sha$ing can !ou
get the contents to lea(e the straw.
The goal is to learn to de(elo# the will#ower necessar! to get the energ! out des#ite the throat
loc$. You learn to alter e*isting currents in this manner. The fourth #hase is again a Aumbha$a.
The e*ercise has succeeded when !ou ha(e no more thoughts. That is because of the +alandhara
Bandha, which sto#s the flow of %hi(a, which is res#onsible for the forming of thoughts. A
second #roof of success in the e*ercise is that the efflu* of %hi(a gi(es !ou a feeling of bliss.
P#A*INI
G=. Te. Plav"." %"- $e-,r"3e$&I o(".) to te e.er)+ (", a- 3ee. a3u.$a.tl+ $ra(. ".'
,om!letel+ f"ll".) te ".ter"or' %te Yo)".& float- ea-"l+' eve. o. $ee! (ater-' l"2e a lotu- leaf.
I remember how I used to do this e*ercise before, according to the directions of the ignorantH
%wallow air, and $ee# swallowing air, and !ouEll float easil! with all that air in !our stomach.
&How nice that Yoga worries about those shi#wrec$ed&, I thought. ,(er!one in na(igation should
learn this life (est e*ercise. >hat I didnEt understand wasH what does this ha(e to do with YogaK
IEm ha##! to sa! the real meaning became clear to me in )0/5H !ouE(e got to massi(el! and
ra#idl! ta$e %hi(a in, and retain it. =uring the retaining, carefull! let the energ! s#read through
!our whole bod!. There is neither efflu* nor a second Aumbha$a.
The word &water& refers to the emotional or astral waters. &=ee# water& is a term used in
na(igation used to e*#ress critical situations. %hi#s used to sail close to and in sight of the
coastline. This was of course called undee# .shallow2 water. It could, howe(er, occur that the
coastline was suddenl! hidden from (iew. That was dangerous because the s$i##er couldnEt
orient himself. ThatEs called &dee# water&.
&3loats& refers to the abilit! to function well, or remain afloat. &3loats easil!, e(en on dee# water&
subseDuentl! means to function well e(en under difficult circumstances. >e would call that
crisisF#roof. It is a good character trait for managers, #ilots of Boeings, leaders in general and
future $ings that follow a course in aja Yoga.
The old ?ermanic and ?ree$ legends mention this e*ercise and its ad(antages.
In the ?ermanic legend the hero too$ a bath in dragonsE blood. Because of this, he became
in(ulnerable. The dragon is but the Ida channel, which is freDuentl! #ortra!ed as a sna$e.
emember the sna$e in Paradise, which led ,(e to desire.
If the hero didnEt immerse himself com#letel! in dragon blood he would be (ulnerable on the
#arts that werenEt touched b! dragon blood .%hi(a energ!2.
3rom &%us$e en >is$e& another milestone of Belgian culture, we $now that when 7ambi$ too$
such a bath, something went wrongH a leaf fell from a tree and landed between his shoulder
blades, causing the dragon blood to not treat this #art. 7ater an arrow would indeed #ierce him on
this (er! s#ot.
In ?ree$ m!tholog!, we $now the stor! of the in(incible hero Achilles, who was immersed as
well. But the goddess who did this held him b! the an$le. That was his wea$ s#ot, where he
would e(entuall! be struc$.
%o Pla(ini Prana!ama is an e*ercise to #rotect !ou, ma$e !ou crisisF#roof and e(en in(ulnerable.
A #ractical e*am#le, !ou bi$e to a (er! im#ortant job inter(iew, !ouEre #rett! ner(ous and !ouEre
afraid of losing selfFcontrolL !ou e*ecute Pla(ini and !ou feel surer of !ourself, !ou seem to be
more !ourself, and with this confidence !ou start the inter(iew and !ou get the job .true stor!M2
15
The im#ortance of careful s#reading of %hi(a energ! during the Aumbha$a cannot be stressed
enough. The abo(eFmentioned legends indicate that clearl!.
G1. Pra.a+ama "- -a"$ to 3e treefol$ %,o.-"-t".) of& Re,a2a' Pura2a a.$ Kum3a2a.
Kum3a2a "- al-o 2.o(. to 3e of t(o 2".$-I Sa"ta a.$ Kevala.
eca$a means efflu*, Pura$a is influ*, and Aumbha$a is, as we $now, retention.
Professionals tal$ about Aumbha$aIs amongst each other, because during, and because of, the
retention of energ! the results occur. The! understand that influ* and efflu* cause imbalance. It
is the long time s#ent waiting till the energ! has s#read e(enl! that allows !ou to reach control
o(er !our energ! maintenance s!stem. >ith time, the!E(e become able to #erform the artificial
and technical .%ahita2 Aumbha$a with its boring counting so well it almost ha##ens b! itself.
The!E(e become e*#erts and can increasingl! rel! on feeling to adjust their energ! s!stem.
That is s#ontaneous .Ae(ala2 #erformance of the Aumbha$aIs. This abilit! can hel# enormousl!
to regain %att(a es#eciall! during meditation and contem#lation.
KE*A#A KD69HAKA
G0. A- lo.) a- o.e $oe- .ot a,"eve Kevala Kum3a2a' o.e -oul$ !ra,t",e Sa"ta.
Practicing %ahita Aumbha$a ta$es man! !ears. IE(e been bus! for C, almost 5 !ears with %ahita.
+ust now IEm beginning to get a feel for what Ae(ala Aumbha$a means. ItIs li$e rising abo(e the
normal world. ,(er!thing becomes (er! eas! and feels familiar. >h! didnEt I do this from the
startK But it too$ much #ractice. I must admitH almost dail! IE(e done all the Prana!ama e*ercises
from a count of )6 u# to /9 last !ear. Bow the techniDue is receding to the bac$ground more and
more. IEm enjo!ing the effect of the e*ercises more and more, es#eciall! during the Aumbha$aIs.
I notice with fascination all the little changes li$e itching, e*#ansion, and the li$e that ha##en in
m! bod!. ,ach time I feel better.

G04G1. W"tout efflu@ or ".flu@' (e. te e.er)+ "- reta".e$ ("t ea-e' t"- -ort of
Pra.a+ama "- ,alle$ Kevala Kum3a2a.
As I saidH it gets easier with time. You cease thin$ing about influ* or discharge. That all ha##ens
b! wishing. The force of wishing has re#laced mind #ower.
G14G5. We. t"- Kevala Kum3a2a a- 3ee. ma-tere$ ("tout a.+ efflu@ or ".flu@' tere
"- .ot".) u.atta".a3le 3+ "m ". te tree (orl$-.
A strange idea for an outsiderL nothing is unattainable. Indeed, because e(er!thing is made u# of
energ!, and !ouE(e reached the #oint in !our training where !ou can do as !ou #lease with energ!
intuiti(el!. You can achie(e an!thing in the gross, the subtle, and the causal world. Are !ou
beginning to understand how aja Yoga can ma$e !ou a real $ingK The theor! for me is not as
difficult as the big change that !ou must allow to ta$e #lace inside. You ha(e to learn to beha(e
li$e a master, or as a $ing. Bow that is difficult, because e(er!one has #robabl! alwa!s told !ou,
as the! ha(e in m! case, that others $new better, that !ou ha(e to listen to !our su#eriors, #arents,
teachers, bosses etc., because the!... Yes, ma!be !ou noticed the! didnEt $now either. Then it ma!
be easier to realiJe that !ou are a $ing.
1/
G54G7. He (o "- full+ ,om!ete.t trou) t"- Kevala Kum3a2a' trou) te ,o.trol of
e.er)+' o3ta".- eve. te -ta)e of Ra/a Yo)a. Tere "- .o $ou3t a3out t"-.
You seeM Bow somebod! else tells !ouM
G7. Trou) Kum3a2a' te Ku.$al"." "- arou-e$A trou) arou-".) Ku.$al"."' te
Su-um.a "- free of all o3-ta,le-' a.$ !erfe,t"o. ". Hata Yo)a "- o3ta".e$.
%att(a was the goal of Prana!ama. YouEll reach that someda!, donEt !ou thin$K After that, !our
%ushumna channel will start to functionH Ida and Pingala are in balance and !our consciousF
ness-energ! can freel! mo(e u# and downL almost without effort, because there is no more
congestion in !our energ! channels. YouEre all harmon!, balance, and #eace. That is t!#ical for
#erfection. I can tell !ou that IE(e noticed this occur in se(eral students, and to a lesser e*tent in
m!self. 8an! times it was of a tem#orar! nature, but it was im#ressi(e. It will be #ossible to
$ee# this situation, and e(entuall! it will be #ossible to remain in a state of #erfection. But that is
for later.
GE. O.e ,a..ot o3ta". !erfe,t"o. ". Ra/a Yo)a ("tout Hata Yo)a' .or %!erfe,t"o.& ".
Hata Yo)a ("tout Ra/a Yo)a. So 3ot -oul$ 3e !ra,t",e$ t"ll !erfe,t"o. %". Ra/a Yo)a& "-
o3ta".e$.
In thirt! !ears of #racticing Yoga, I ha(e met man! #eo#le that #retend to be Yoga e*#erts, and
the! claim not to need the #h!sical e*ercises F b! the wa!, the! didnEt $now the energ!Fcontrol
e*ercises F to reach the highest states of consciousness. 8editation was enough, the! said. You
could achie(e e(er!thing this wa!. IE(e alwa!s felt that this was incorrectM As long as !ou ha(e a
#h!sical bod!, !ouEll ha(e to ta$e care of it, wor$ off stiffness, #re(ent wear and tear, regain
energ!, and clean it. 7i$e with a house, !ouEre continuall! bus!. @nl! when !ou $ee# it well can
!ou li(e coJil! and ha##il!.
@f course !ou get better at it. You become more efficient. You $now e*actl! what to watch for,
and that lets !ou s#end less time than !ou used to, when !ou s#ent hours and hours at AsanaIs.
GG. At te e.$ of te rete.t"o. of e.er)+ ". Kum3a2a' te m".$ -oul$ 3e ma$e free of
o3/e,t-. 9+ tu- !ra,t",".)' te -ta)e of Ra/a Yo)a "- rea,e$.
Than$s to Prana!ama, !ou can achie(e a state of %att(a at will, which results in mindlessness.
3rom this basis, it is #ossible to learn to guide thoughts and com#letel! control them, to later go
to !our intuition and control that as well.
GH. Te -").- of %!erfe,t"o. ".& Hata Yo)a areI -l"m.e-- of 3o$+' 3r")t.e-- ". te fa,e'
ma."fe-tat"o. of te "..er -ou.$ >.a$a?' ver+ ,lear e+e-' free$om from $"-ea-e' ,o.trol over
te -em".al flu"$' -t"mulat"o. of te %$")e-t"ve& f"re a.$ ,om!lete !ur"f",at"o. of te Na$"B-.
There are clear criteria of success in Hatha Yoga. It comes down to ha(ing become a beautiful
#erson.
%omeone who claims to be a big Yogi, who has a fat bod!, is nearsighted, has a heart #roblem, a
#ale facial color, who canEt control himself when he sees female beaut! and has d!s#e#sia has not
succeeded as a Yogi, and he certainl! isnEt a big YogiM
10
Bo, a real Yogi loo$s !oung, is s$inn!, has no medical insurance, loo$s !ou right in the e!e, and
has bright, clear and dee# e!es. =id !ou see m! #icture !etK
:9
THIRD CHAPTER
1. A- %A.a.ta& te #or$ of Ser!e.t- "- te -u!!ort of te eart ("t "t- mou.ta".- a.$
fore-t-' -o Ku.$al"." "- te -u!!ort of all Yo)a !ra,t",e-.
The &ser#ents&, of course, refer to the energ! channels. And because %hi(a #redominates, it is the
Ida channel which is most im#ortant, and %hi(a is lord of the %er#ents. That the god %hi(a is &the
su##ort of the earth, with all its mountains and forests& isnEt much of a sur#rise, because all
manifestation of matter ha##ens b! the grace of %hi(a energ!. ,(er!Fthing we see is the result of
the god %hi(a.
Be*t to that, %ha$ti energ! is the energ! we raise in Yoga with se(eral e*ercises. The goal then is
to counter the #redominance of %hi(a, and restore the balance between %hi(a and %ha$ti, between
sun .Ha2 and moon .Tha2. >hen that has been achie(ed, an enormous influ* of %ha$ti, named
Aundalini, can create a lin$ between the microF and the macroFcosmos. The unit!, or Yoga, with
the godl! occurs.
0. We. te -lee!".) Ku.$al"." "- a(a2e.e$ 3+ te )ra,e of te )uru' te. all te lotu-e-
%te Ca2raB- or m+-t", ,e.ter-& a.$ 2.ot- %Gra.t"B-& are !"er,e$.
A teacher or guru is he who #ossesses a larger aura than the #u#il. =ue to this, he can achie(e a
greater s#eed of energ! flow. =ue to this he can drag along his #u#il and increase the rate of his
energ! flow. The real teacher reall! doesnEt need words or e*ercises. His #h!sical #resence with,
or his thoughts on, his #u#il are enough. That is the fa(or or grace of the guru.
The energ! of the student, is influenced in such a wa! that the s#eed of the flow is increased so
that the closed lotuses or 4ha$raIs are o#ened, and the $nots or ?ranthiIs are #ierced.
7ots of funM You can de(elo# without ha(ing to do an!thing for it. ,s#eciall! b! doing nothing.
Bow that is Ish(ara Pranidhana or real surrender.
1. Te. Su-um.a 3e,ome- te ro+al roa$ for Pra.a. Te. te m".$ rema".- o3/e,tle--.
Te. $eat "- $e,e"ve$.
The third channel, %ushumna, is the result of the balance between Ida and Pingala and is a ficti(e
channel. >e can com#are it to a ro#e, twined of two strands.
Because the energ!, and therefore consciousness can be mo(ed s#ontaneousl! and easil! along
the %ushumna, it can be called a &ro!al road&.
The result of this state is that aging and disease donEt occur an!moreL therefore there is no more
death. A successful real Yogi can be recogniJed b! the fact that he doesnEt dieM
5. Su-um.a' Su.+a!a$av" >te )reat vo"$?' 9ramara.$ra >te e.tr+ to 9rama.?'
6aa!ata >te )reat roa$?' Sma-a.a >te 3ur.".) )rou.$?' Sam3av" >a!!erta".".) to
te au-!","ou- Sam3u& a.$ 6a$+amar)a >te ,e.tral !at?44te-e refer to te -ame
t".).
=e#ending on the #oint of (iew from which !ou a##roach this matter, a different name is used.
>hen Ida and Pingala ha(e an eDual (alue, !ou become aware of a great (oid. It is indeed a great
road, and I mean ?reat. And the tests, which !ou ine(itabl! meet, will feel li$e burning ground
under !our feet. %hambu or %hi(a is the god, which !ou will meet, as #romised, at the end of the
:)
road. The #roblem is just that !ou ha(e to remain on the raJorEs edge, on the central #ath.
6DDRA
7. Terefore' ma2".) ever+ effort' te %var"ou-& 6u$raB- -oul$ 3e !ra,t",e$ to a(a2e. te
!o(erful )o$$e-- >Ku.$al"."? (o -lee!- at te mout of Su-um.a %te $oor(a+ to te
A3-olute&.
The goal of the #ractice of the 8udraIs is to reach the most high, Brahman or ?od. 3or that
#ur#ose, Aundalini is roused, which is #ossible because the %att(a state has been achie(ed. It
isnEt eas!. This sutra or (erse as$s that the #ractitioner should ma$e &e(er! effort&. That means
that !ou must do a lot, and not doubt once. That would ruin the carefull! built energ!, and would
ha(e disastrous results.
E'G. 6aa 6u$ra' 6aa 9a.$a' 6aa *e$a' Ke,ar"' D$$"+a.a' 6ula 9a.$a'
Jala.$ara 9a.$a' *"!ar"ta2ara."' *a/rol"' a.$ Sa2t",ala.a44 te-e are te te. 6u$raB-.
Te+ $e-tro+ ol$ a)e a.$ $eat.
8udra literall! meansH energ! seal. >hen !ou $now the 8udraIs, !ou $now the ro#es in the art
of Yoga. There are tenH the great seal, the great contraction, the great #iercing, the mo(ement in
s#ace, the u#ward contraction, the root contraction, the throat contraction, the re(erse cause, the
lightning bolt and the mo(ement of energ!.
The! arenEt just tric$s. The! destro! old age and death. %o someone who $nows them doesnEt age
or die. ?ood to $now as a student. You can easil! chec$ if !ou ha(e a real Yoga teacher.
H. Te-e (ere e@!ou.$e$ 3+ te !r"meval #or$ >S"va?. Te+ are $"v".e a.$ ,o.fer te
e")t S"$$"B-. Te+ are favore$ 3+ all S"$$aB- a.$ are $"ff",ult to o3ta". eve. 3+ te
DevaB-.
Another thing difficult to understand for #eo#le li$e us is that in school, we had subjects, and
gained $nowledge about e(er!thing, but all from the minds of other #eo#le. Here suddenl!
a##ears YogaFscience, e*#ounded b! the di(ine for us mortals.
@nl! when !ou understand the genius of these techniDues !ou would come to the same
conclusion I came toH this canEt be of human origin, itEs too big. To $now this, !ou would ha(e to
ha(e seen a greater realit!, whate(er that ma! be. How did I acDuire itK I was just granted it, with
the command to hand it on to all #eo#le of good faith. IEm too dumb to ha(e thought this u# b!
m!self. I was the worst in school. The eight %iddhiIs or occult #owers areH anima or becoming as
small as !ou want to, mahima, or becoming as big as !ou want to, laghima, or becoming as light
as !ou want to, garima, or becoming as hea(! as !ou want to, #ra#ti, or becoming as tall as !ou
want to, e(en u# to the height needed to touch the #lanets, ra$am!a, sta!ing under water as long
as !ou want, (ashit(am, the abilit! to tame wild animals, and ishat(am, the abilit! to raise the
dead.
>hen !ou loo$ at the lists, !ou can understand wh! the #erfect, or %iddhaIs, were interested. And
the fact that the! arenEt #h!sicall! on this earth an! more doesnEt matter. The e*ercises are subtle
and on an energ! le(el an!wa!. %o those u# there can wor$ at it all the! want. E4ause the! donEt
ha(e much to do there an!wa!, I figure. That the =e(aIs or ?ods, or angels as we would call
them would be interested in these 8udraIs was be!ond m! understanding, until one da! during a
meditation after a 8udra a #u#il saw cherubs watching with attention. 4ould it be #ossibleK
:6
8. T"- -oul$ 3e 2e!t -e,ret l"2e a ,a-2et of !re,"ou- )em-. It -oul$ .ot 3e -!o2e. of to
a.+3o$+' a- ". te ,a-e of ".ter,our-e ("t a (ell43or. (oma..
HurrahM ,(er!one should $nowM A solution for old age, death and a road to ?odM Yes, !es thatEs
what I said too. But the #roblem is not telling others of this science, e(er!one can do that. The
#roblem is creating the confidence so #eo#le will listen when !ou tell them these fantastic things.
How often the! loo$ed at me with this mild smile, as if to sa!H &let him tal$, heEs craJ!&.
And sometimes the! badmouthed me, &act normalM&
The ad(ice to $ee# this science secret isnEt to #ur#osel! be m!sterious, but for a #ractical #roblem
of con(e!ing something reall! big.
The com#arison to a cas$et of gems is a good one. >ould !ou dare tal$ about ha(ing a cas$et of
diamonds, rubies and emeralds at homeK
The e*am#le of a wellFborn woman is stri$ing. >ho could tal$ freel! about the relationshi# he
had with the wife of the bossK
Another reason to $ee# this science secret is the fact that these things could fall into the hands of
those who meant ill.
6AHA
1=. Here 6aa 6u$ra %"- $e-,r"3e$&I Pre--".) te !er".eum ("t te left eel a.$
-tret,".) out te r")t le) ta2e ol$ %of te toe- of te r")t foot& ("t te a.$-.
%it on the ground, stretch out the right leg. Bend the left leg and softl! sit on the left heel, which
#oints directl! u#wards, such that !our #el(ic floor is #ushed. ?rab the right foot with both
hands and $ee# !ou bac$ straight. This stimulates %ha$ti influ*.
11'10. Co.tra,t te troat %". te Jala.$ara 9a.$a& a.$ ol$ te e.er)+ ". te u!!er
!art %".e. ". te Su-um.a&. Te. te Ku.$al"." for,e 3e,ome- at o.,e -tra")t /u-t l"2e a
%,o"le$& -.a2e (e. -tru,2 3+ a ro$ -tra")te.- "t-elf out l"2e a -t",2. Te. te oter t(o
Na$"B- %I$a a.$ P".)ala& 3e,ome l"fele-- %3e,au-e te e.er)+ )oe- out of tem&.
Perform the throat loc$, so the large amount of %ha$ti let in canEt esca#e (ia 4handra bindu, and
sta!s in !our bod!. Irre(ocabl!, the moment a##roaches that the amount of %ha$ti will eDual the
amount of the normall! #redominating %hi(a. The conditions for raising the Aundalini are
created. And more than that, at the same time !ou continue to stimulate the #el(ic floor with the
heel, so the Aundalini can reall! come u# soon.
YouEll notice that, according to the te*t, b! the fact that !our (ertebral column Duic$l! straightens
li$e a rod. >hile #racticing this, !ou will notice that !our (ertebral column indeed does
straighten Duic$l! during the e*ercise. 8a!be that is an omen of the oncoming awa$ening of
Aundalini.
11. Te. o.e -oul$ relea-e te e.er)+ ver+ -lo(l+ a.$ .ever <u",2l+. T"- a- 3ee.
$e,lare$ to 3e 6aa 6u$ra 3+ te )reat S"$$aB-.
After the e*ercise let the e*cess of %ha$ti out slowl!. 4arefull!M
15. %9+ t"-& -u, !a".ful fa,tor- a- te )reat Kle-aB- a.$ $eat' et,. are va.<u"-e$.
:1
Terefore' te ("-e-t of me. ,all "t te 6aa 6u$ra >te )reat 6u$ra?.
There are fi(e trials or AleshaIsH ignorance, egoism, attachment, hate, and fear of death. The! are
one b! one annulled b! %ha$ti energ!, because the! are the result of %hi(a domination. The
dar$ness of ignorance occurs because of a sur#lus of %hi(a, the magnetic character of egoism is
caused b! %hi(a, the attraction of attachment is caused b! a sur#lus of %hi(a, the re#ulsion of hate
is a reaction to too much %hi(a and the suction of fear of death is also caused b! %hi(a.
Incredibl!, one e*ercise can sol(e all those #roblems, and that is wh! it is called great or 8aha.
17. After av".) !ra,t",e$ (ell o. te left -"$e' "t -oul$ 3e !ra,t",e$ te. o. te r")t -"$e.
We. te .um3er %of t"me- !ra,t",e$ o. ea, -"$e& "- e<ual' te. %te !ra,t",e of& te
6u$ra -oul$ 3e e.$e$ %for te t"me&.
This 8udra is to be #racticed on both sides, which will dee#en the effectH es#eciall! the
secondar! centers are set to wor$. @f course, !ou are reDuired to s#end eDual time on each grou#
of secondar! 4ha$raIs. The fle*ion towards the right, o(er the straight leg, acti(ates the
secondar! 4ha$raIs on the left, and (ice (ersa.
1E. %For te !ra,t"t"o.er of t"-& tere "- .ot".) (ole-ome or u.(ole-ome. All t".)- of
(atever ta-te' eve. to-e (", are ".-"!"$ a.$ eve. v"rule.t !o"-o.' "f ,o.-ume$' are
$")e-te$ a- "f te+ (ere .e,tar.
Perform this 8udra correctl!, and it doesnEt matter if !ou eat correctl! or not. This energ! seal
dri(es out all Tamas in !our bod!. 8oreo(er, all t!#es and forms of energ! are transformed into
%att(ic energ!.
1G. Te mala$"e- of o.e (o !ra,t",e- 6aa 6u$ra 44,o.-um!t"o.' le!ro-+' ,o.-t"!at"o.'
a3$om".al $"-ea-e-' ".$")e-t"o.' et,. 44 are over,ome.
Another list of maladies caused b! a domination of %hi(a. Patients are clearl! recogniJable b! a
lac$ of (italit! .%ha$ti2.
1H. Tu- a- 3ee. $e-,r"3e$ t"- 6aa 6u$ra (", ,o.fer- )reat S"$$"B- u!o. me..
T"- -oul$ 3e ,arefull+ 2e!t -e,ret a.$ .ot reveale$ to a.+ a.$ ever+3o$+.
e#eating the main #oints of the lesson is alwa!s useful, certainl! when !ouEre dealing with such
incredible matters. 8a!be it will then #enetrate our clouded minds.
6AHA 9ANDHA
18. Te. 6aa 9a.$a %"- $e-,r"3e$&I Pla,e te eel of te left foot o. te !er".eum a.$
!la,e te r")t foot u!o. te left t").
3rom the #re(ious #osture, when !ou ha(e the right leg stretched out in front of !ou, draw the
same leg in, bend it and bring the right foot to the left groin. Your left heel $ee#s #ressing the
#el(ic floor. Place !our hand on !our $nees.
0=. Hav".) $ra(. ". e.er)+' a.$ !re--".) te ,". -tea$"l+ o. te ,e-t %". te Jala.$ara
::
9a.$a&' ,o.tra,t te a.u- %". te 6ula 9a.$a& a.$ f"@ te m".$ o. te ,e.tral Na$"
>Su-um.a?.
Besides the throat loc$, belonging to the 8aha 8udra, also #erform the 8ula Bandha 8udra. It
consists of contracting the tailbone center, and let the %ha$ti energ! it #roduces mingle with the
energ! of the water and fire. In this manner the energ! cannot flow out the to# or the bottom.
The sur#lus of %ha$ti due to the 8aha 8udra is allowed to #enetrate dee#l! into !our bod!
because it can go nowhere else. Both energ! e*its ha(e been closed off. The goal is to get as
much %att(a as #ossible in !our bod!.
01. Hav".) reta".e$ te e.er)+ a- lo.) a- !o--"3le' te e.er)+ -oul$ 3e relea-e$ -lo(l+.
Hav".) !ra,t",e$ (ell o. te left -"$e' te. !ra,t",e o. te r")t -"$e.
In contrast to a normal Prana!ama, the duration of the 8udra is de#endent on !our own
discretion. If !ou feel !ouE(e had enough, sto#, if !ou feel !ou can hold on a little longer, do so.
A rule of thumb is to alwa!s #ractice an eDual amount of time on both sides.
00. Some are of te v"e( tat te ,o.tra,t"o. of te troat >Jala.$ara 9a.$a? -oul$ 3e
avo"$e$ ere' a.$ tat te ,o.tra,t"o. effe,te$ 3+ te to.)ue !re--e$ a)a".-t %te root of&
te fro.t teet >J"va 9a.$a? "- !refera3le.
B! #ressing the tongue against the front teeth !ou close an energ! circuit of an im#ortant meridian
$nown in acu#uncture. >e ha(enEt tried this (ariation. 8a!be it could be the subject of !our
in(estigation later.
01. T"- %J"va 9a.$a ". te ,our-e of e 6aa 9a.$a& -to!- te u!(ar$ ,our-e %of te
Pra.a& trou) all te Na$"B- %e@,e!t te Su-um.a&. T"- 6aa 9a.$a %el!- to& ,o.fer
)reat S"$$"B-.
It is logical that, due to the creating of an energ! circuit of one of the most im#ortant meridians,
the energ! remains circling through !our bod! and isnEt si#honed off.
05. T"- "- eff",a,"ou- ". free".) o.e from te )reat .oo-e of T"me >Yama?. It 3r".)- a3out
te u."o. of te tree -tream- %".e. Na$"B-I I$a' P".)ala a.$ Su-um.a&. It e.a3le- te m".$
to rea, Ke$ara %te -a,re$ -eat of S"va ". te m+-t", ,e.ter 3et(ee. te e+e3ro(-&.
Time is a #roduct of human intellect. In fact time doesnEt e*ist. @nl! b! the fluctuations of
energ! on the mental #lane and the natural gathering of energ! in certain #laces in the s#irals we
$now as the moments of consciousness or AshanaIs, does the com#arison of moments of
conscience occur. This is our notion of time. And ,instein taught us that the wa! we #ercei(e
time is (ariable as well.
B! this e*ercise the gatherings of energ! are dissol(ed, causing the moments of conscience to
disa##ear. Then there is no notion of time. The lie that !ou ha(e to hurr! for something is no
longer true.
You disco(er that !ou are li(ing &here and now&. B! intensel! li(ing each moment !ou reach
eternit!. And this eternit! is the seat or Aedara of ?od.
:;
07. A- a (oma. e.$o(e$ ("t 3eaut+ a.$ ,arm "- u.fru"tful ("tout a u-3a.$' -o are
6aa 6u$ra a.$ 6aa 9a.$a ("tout te 6aa *e$a.
But the goal isnEt to taste infinit!, it is to become infinit!. %o a lot more has to be done than 8aha
8udra and 8aha Bandha. >e recei(ed 8aha 'edha from the ?od %hi(a for that #ur#ose.
7iterall! it means the great #iercing. You will understand wh! it is called that shortl!.
6AHA *EDHA
0E. Te 6aa *e$a %"- $e-,r"3e$&I te Yo)".' a--um".) te 6aa 9a.$a' -oul$ $ra( ".
te e.er)+ ("t ,o.,e.trate$ m".$ a.$ -to! te %u!(ar$ a.$ $o(.(ar$& ,our-e of te
Pra.a' et,. 3+ te Jala.$ara 9a.$a.
%tarting in the 8aha Bandha #osture let %ha$ti in. Before that !ou let go of 8ula Bandha 8udra,
which !ou held during 8aha Bandha. At the same time donEt let the energ! esca#e abo(e, (ia
4handra Bindu. To do that hold the +alandhara Bandha 8udra.
0G. Pla,".) te t(o !alm- -tra")t u!o. te )rou.$' e -oul$ -tr"2e %te )rou.$& -lo(l+
("t te 3utto,2-. %Te.& te Pra.a' leav".) te t(o Na$"B- %I$a a.$ P".)ala& ,our-e-
trou) te m"$$le %Su-um.a&.
>hile !ou sit crossFlegged, #lace the #alms of !our hands ne*t to !ou on the ground and #ush
!ourself off the ground. Then slowl! let !ourself down on !our heel, just touch the heel and then
#ush off again. =o this again and again. B! this stimulus, the amount of %ha$ti will soon eDual
the amount of %hi(a, and %ushumna will unfold.
0H. Te. te u."o. of te 6oo.' Su. a.$ F"re >I$a' P".)ala a.$ Su-um.a? ta2e- !la,e
(", -urel+ lea$- to "mmortal"t+. Tere "- a $eat4l"2e -tateA te. te e.er)+ -oul$ 3e
relea-e$ %-lo(l+&.
In theor!, a trul! remar$able state should occurH conscience becomes unlimitedL there is no longer
a 4handra Bindu .moon gate2 nor a %ur!a Bindu .sun gate2 which denote the limits of conscience.
,(en the fire of 8ani#ura 4ha$ra is gone, because there can be no reaction when the center of
gra(it! is gone. >hen there is a state of com#lete %att(a there can be no limitations and no
gra(it!.
4onscience remains in a state of just being, which can best be com#ared to what man e*#eriences
when he is dead.
In the end let the energ! flow out and resume the condition of the &normal& human being.
08. T"- "- 6aa *e$a (",' ("t !ra,t",e' ,o.fer- )reat S"$$"B-. T"- -tave- off
(r".2le-' )re+ a"r a.$ trem3l".) %,o.-e<ue.t of ol$ a)e&' a.$ te 3e-t of !ra,t"t"o.er-
$evote tem-elve- %to "t&.
B! this dee# harmon!, de(elo#ed b! this e*ercise, the intrinsic Dualities of all tissues, organs,
senses, locomotion, etc. are raised to un$nown heights. ?reat #owers manifest themsel(es. The
%att(a state of energ! (ibration s#reads till the first manifestation in matterH the s$in. In this
manner wrin$les and gra! hair disa##ear. B! the firmness of %att(a, trembling has also become
im#ossible.
:C
1=. Te-e tree' tat (ar$ off ol$ a)e a.$ $eat' ".,rea-e te %)a-tr",& f"re a.$ ,o.fer
S"$$"B- -u, a- A."ma.' -oul$ 3e ,arefull+ 2e!t -e,ret.
=id !ou understand the lessonK Then letEs re#eat the main #oints and ho#e we ne(er forget them.
It ha##ens an!wa!, because itEs so fantastic.
11. Te-e are !erforme$ ". e")t $"ffere.t (a+-' ever+ $a+ at ever+ +ama >tree our
!er"o$?. Te+ ,o.fer at all t"me- te full.e-- of v"rtue' a.$ $e-tro+ te a,,umulat"o. of -".
>!a!a?. To-e (o are (ell )u"$e$ %3+ te tea,er& -oul$ !ra,t",e te-e e@er,"-e-
)ra$uall+.
The ratio of %hi(a and %ha$ti in the surroundings and in !ourself is different at each time of da!
and night. B! #racticing at eight different times, each three hours hence, !ou get eight different
e*ercises. If !ou reall! want to master this science of energ!, it is recommended that !ou #ractice
in this manner, li$e an a(iation #ilot first flies with good weather and then later tries during all
different weather t!#es.
The reward for !our de(otion is not smallH !ou acDuire (irtuousness and !our Aarma is dissol(ed.
The wa! is long howe(er, donEt rush it. Pla!, and li(e !our life, while !ou #ractice regularl!.
%lowl!, !ou will see, with the #assing of !ears that !ou will acDuire #ermanent results. A li(ing
e*am#le is nice, because often !ou will thin$ and doubtH what am I doingK
KHECARI
10. Te Ke,ar" %"- $e-,r"3e$&I (e. te to.)ue "- tur.e$ 3a,2 a.$ e.ter- te ,av"t+
lea$".) to te -2ull' a.$ te e+e- are f"@e$ 3et(ee. te e+e3ro(-' t"- "- Ke,ar" 6u$ra.
The term &tongue& means the satt(ic element water or taste. This element is s#herical li$e all
elements, and is situated in the center of the head. It is about twent! centimeters in diameter and
it is reall! res#onsible for the sense of taste.
&The ca(it! that leads to the s$ull& is the mental element around the head, diameter of si*t!
centimeters and res#onsible for thin$ing. It is eDual to the forehead center or Ajna 4ha$ra. The
s$ull is the #h!sical manifestation of this energ! s#here.
The s#ot between the e!ebrows is a reference to the base of the nose. And that means the origin
of the satt(ic element of the earth, or smell. This element is located inside of the water element,
somewhere near the middle of the s$ull, ma!be about at the H!#othalamus. It is about ten
centimeters in diameter and res#onsible for the sense of smell.
The e*ercise of Ahecari 8udra consists of mentall! lengthening the satt(ic element of water,
:5
stretching its normal limits, touching 4handra Bindu, somewhere about fifteen centimeters abo(e
the crown of !our head, while on the other end, !ou connect the satt(ic element of water to the
smaller satt(ic earth element.
That the &tongue should be turned bac$& means that !ou go against the flow from the gross to the
subtle. Indeed, !ou ha(e to res#ecti(el! #ass the s#heres of fire, air, and ether bac$ to the mental.

11. 9+ ,utt".)' -a2".) a.$ -tret,".)' te to.)ue -oul$ 3e )ra$uall+ elo.)ate$' t"ll "t
tou,e- te m"$$le of te e+e3ro(-. Te. te Ke,ar" "- -u,,e--full+ a,,om!l"-e$.
Here creati(e (isualiJation is demanded. 4ut, as it were, the satt(ic element water from its
normal #lace, and sha$e it from its normal condition. %tretch it out, at one end $ee# it at the
satt(ic element of earth, at the other end touch 4handra Bindu.
15. Ta2".) a -moot' ,lea. 2."fe' ver+ -ar! l"2e te leaf of te m"l2 e$)e !la.t' ,ut to a
a"r;- 3rea$t %te !rae.um or te.$er mem3ra.e tat ,o..e,t- te to.)ue ("t te lo(er
!art of te mout&.
3or #eo#le who belie(e the! can #ractice Yoga alone, or for those who are doing this incorrectl!,
this clear information is meant. The e*#ert will $now immediatel! that this is a tra#, with a
se(ere #enalt!.
17. Te. ru3 %te !art& ("t %a ,om!ou.$ of& !o($ere$ ro,2 -alt a.$ Har"ta2" >+ello(
m+ro3ala.?. Te. after -eve. $a+-' ,ut %a)a".& to te e@te.t of a a"r;- 3rea$t.
It is more than a #enalt!, it is torture. And certain #eo#le ha(e literall! done itM But luc$il!, most
ha(enEt continued, in s#ite of the fact that the! still belie(e that it should be done this wa!. Pit!
on them.
1E. He -oul$ tu- !ra,t",e' )ra$uall+ a.$ -2"llfull+ ever+ $a+ for -"@ mo.t-. I. -"@
mo.t- te mem3ra.e (", 3".$- at te root of te to.)ue "- -evere$.
The connoisseur $nows this is a tra# because Ahimsa is #racticed first and foremost in Yoga. All
other techniDues are based on non(iolence. And mutilation is #ure (iolence, isnEt itK
1G. Te.' tur.".) 3a,2 te to.)ue' "t -oul$ 3e ma$e to e.ter te /u.,t"o. of te tree
%Na$"B-' ".e. te ,av"t+ ". te roof of te !alate&. T"- "- te Ke,ar"46u$ra. It "- %al-o&
,alle$ *+oma Ca2ra.
:/
Bow bac$ to serious information. &The junction of the three& is a descri#tion of 4handra Bindu,
the moon gate abo(e the head. It is said that dualit! .Ida and Pingala2 ends there, and that !ou
can reach unit! there .%ushumna2.
1H. Te Yo)". (o rema".- eve. for alf a K-a.a %".e. for 05 m".ute-& ("t "- to.)ue
tur.e$ u!(ar$- "- -ave$ from !o"-o.-' $"-ea-e' $eat a.$ ol$ a)e.
B! letting the satt(ic water element touch 4handra Bindu, an enormous influ* of %hi(a occurs.
ItEs li$e #lugging a )99 watt lam# into a )9,999 (olt energ! cable.
,(er!thing that is e(en a little im#erfect is wi#ed clear. %o whate(er #oison, howe(er subtle, is
eliminated. At the same time !ou get such a large dose of energ! !ou donEt ha(e a chance of
d!ing or aging.
Howe(er !ou ha(e to s#end some time #racticing, about half an hour, according to the author.
>e ha(enEt tested this information !et. It is howe(er Duite clear that half an hour or more of
#racticing Ahecari 8udra is delicious.
18. For e (o 2.o(- te Ke,ar" 6u$ra' tere "- .e"ter $"-ea-e' $eat' %".telle,tual&
tor!or' -lee!' u.)er' t"r-t' .or ,lou$".) of te ".telle,t.
This has been tested. It is indeed true that nausea, headache and flu disa##ear due to Ahecari
8udra. 8a!be the other diseases disa##ear as well. But IEm hardl! e(er ill an! more. %o it could
ta$e long before weEll $now.
4oncerning &death&, I canEt s#ea$ for that, but for all the other things, li$e tor#or, slee#, hunger,
thirst, and clouding of the intellect, I can a(ow, !es, this e*ercise hel#s to remo(e these things.
5=. He (o 2.o(- te Ke,ar" 6u$ra "- .ot affl",te$ 3+ $"-ea-eA .ot ta".te$ 3+ Karma'
a.$ .ot affe,te$ 3+ T"me.
Ahecari 8udra is an e*ercise in which the huge amounts of %hi(a wash awa! as it were the cause
of diseases. ,(en the im#ressions, %ams$araIs, which we $now as genetic information, disa##ear.
In this manner, no trials or AleshaIs will be attracted, and !ou will be $e#t safe from troubles. B!
the great harmon! that ensues, !ou wonEt e*#erience time an! more. YouEll become #art of the
infinite.
51. T"- 6u$ra "- .ame$ Ke,ar" 3+ te S"$$aB-' 3e,au-e te m".$ move- ". -!a,e
%A2a-a&A ". te ,e.ter of te e+e3ro(-& a.$ te to.)ue al-o move- ". te A2a-a %". te
,av"t+ a3ove te !alate.&
The word Ahecari is deri(ed from Aha, which is the same as A$asha or s#ace, and 4ari, which
means mo(ement. Because the satt(ic element water, esotericall! called tongue, is mo(ed
through the energ! s#heres of fire, air and ether to reach 4handra Bindu, it is said that it mo(es in
the A$asha.
If this mo(ing is led b! the intellect, &the mind mo(es in s#ace&
50. We. o.e a- -eale$ te ,av"t+ ". te u!!er !art of te !alate ("t te Ke,ar" 6u$ra'
"- -em".al flu"$ "- .ot em"tte$ eve. (e. em3ra,e$ 3+ a +ou.) a.$ !a--"o.ate (oma..
:0
&The u##er #art of the #alate& means the u##er #art of the mental energ! s#here. The ca(it!
s#o$en of is, of course, none other than 4handra Bindu.
A lot can be said about the term &sealed&. >e are actuall! dealing with a (ariation of the Ahecari
8udra, because instead of letting %hi(a in (ia 4handra Bindu b! touching it with the &tongue&,
!ouEre closing off the energ! flow of %hi(a at 4handra Bindu. This is a com#letel! different seal
than the 8udra of Ahecari. The idea behind this (ariation howe(er is Duite sim#leH because !ou
hold the to# end of the straw with !ou finger, the lemonade sta!s in the straw, e(en if !ou remo(e
it from the glass.
The ad(antages of this (ariation are that !ou donEt ha(e to lose an! semen during intercourse.
Here we see a clear connection with the 'ajroli 8udra.
51. Eve. tou) te flu"$ flo(- a.$ ,ome- $o(. to te )e."tal or)a.' -t"ll arre-te$ 3+ te
Yo."46u$ra' "t "- ta2e. 3+ for,e u!(ar$-.
&Yoni 8udra& is another name for 'ajroli 8udra. %o when !ou #erform Ahecari 8udra together
with 'ajroli 8udra, the emission of seminal fluid can not onl! be arrested, it can also be
reabsorbed. This is the original famous sublimation e*ercise.
55. Te 2.o(er of Yo)a' (o 3e".) -tea$+' a- te to.)ue tur.e$ u!(ar$- a.$ $r".2- te
Soma /u",e $ou3tle-- ,o.<uer- $eat ". f"ftee. $a+-.
The &$nower& refers to the fact that !ou ha(e to be an initiate in this e*ercise. But that is not
enoughL !ou ha(e to be &stead!& in the e*ercise, meaning that !ou ha(e to ha(e enough
e*#erience in it to be able to ma$e use of all the ad(antages. The ad(antages include &conDuers
death in fifteen da!s.&
,*#eriencing the sur#lus of energ! that !ou acDuire inside of !ou isnEt enough. You ha(e to
enable, b! re#etition and intensif!ing the e*ercise, the energ! to s#read homogeneousl! in the
bod!.
57. I. te 3o$+ of te Yo)". (", "- "m3ue$ $a"l+ ("t te .e,tar from te 6oo.' eve.
tou) 3"tte. 3+ %te -er!e.t& Ta2-a2a' !o"-o. $oe- .ot -!rea$.
>hate(er disharmon!, e(en the terrible results of being bitten b! the sna$e Ta$sa$a, is not able to
disturb the o(erwhelming harmon!, caused b! the dail! #ractice of Ahecari 8udra.
The &nectar of the 8oon& is just %hi(a energ! emitting from the moon gate or 4handra Bindu.
5E. A- f"re $oe- .ot )o out -o lo.) a- tere "- fuel' a- a l")t $oe- .ot $"e out -o lo.) a- tere
"- o"l a.$ a (",2 %". te lam!&' -o al-o te $(eller ". te 3o$+ $oe- .ot <u"t te 3o$+ a- lo.)
a- te .e,tar of te 6oo. f"ll- "t.
The &dweller in the bod!& is consciousness, the obser(er or silent witness.
This is (er! im#ortant information for us materialistic westerners. Bow we can answer the
Duestion wh! we li(e with &because we ha(e energ! in the bod!&. ItEs not li$e we alwa!s
assumed, that we ha(e energ! because we are ali(e, or that we die when we get cold. Bo, we li(e
because we ha(e energ!. Bot onl! this conce#t is im#ortant, also the information gi(en about
how to draw energ! into our bod! is im#ortantH (ia the influ* of %hi(a using the &tongue.&
;9

5G. He ma+ eat $a"l+ Gomam-a %l"t. te fle- of a ,o(& a.$ e ma+ $r".2 Amaravaru." %l"t.
-tro.) l"<uor&. I ,o.-"$er "m to 3e (ell 3or.. Oter- ru". te fam"l+.
The Ahecari 8udra e*ercise has another im#ortant ad(antageH we can eat meat and drin$ alcohol
with #unishment, we will remain &well born& or satt(ic. ThatEs nice. A #ermit to licentiousnessK
Bo, it doesnEt wor$ that wa!. >e ha(e alread! understood enough about life and our bod! that we
wouldnEt indiscriminatel! go bac$ to drin$ing and eating meat. Purit! and control o(er our sel(es
ha(e become too #recious. But if it were to occur this 8udra is so #owerful that we wouldnEt be
harmed b! it. That cannot be said for #eo#le who donEt $now this e*ercise. 8eat and alcohol
&ruin& those surrounding them, &the famil!&, their famil!.
5H. Te (or$ K)oK mea.- te to.)ue. It- e.tr+ %".to te ,av"t+& ". te !alate "-
Gomam-a3a2-a.a >eat".) te fle- of te ,o(?. T"- $e-tro+- te f"ve )reat -".-.
Because the absorbing of %i(a energ! occurs in such great Duantities, we can com#are it to eating
meat. It has such #ower.
The fi(e great sins areH $illing a #riest .Brahman2, drin$ing alcohol, stealing, adulter! with the
wife of the teacher FdonEt let me catch !ouF and being an accessor! to somebod! committing an!
of these sins. %o when !ou #ractice Ahecari 8udra, !ou can $ill and murderL Fthere will be no
conseDuence to !our soul. This is because !our energ! flow is so might! and harmonic, that
(irtuall! nothing can affect !ou.
58. Te .e,tar' (", flo(- from te 6oo. 3e,au-e of te eat !ro$u,e$ 3+ te to.)ue'
tat "- Amaravaru.".
Because the absor#tion of %hi(a occurs in such great Duantities, we can com#are it to drin$ing
alcohol or liDuor, it has such #ower.
7=. If te to.)ue ,o.-ta.tl+ tou,e- te ,av"t+ ". te !alate' ma2".) flo( te .e,tar %of te
6oo.& tat ta-te- -alt+' !u.)e.t a.$ -our' ,om!ara3le al-o to m"l2' o.e+' a.$ )ee %".
ta-te&' all $"-ea-e- are $e-tro+e$' ol$ a)e "- over,ome' (ea!o.- are (ar$e$ off' "mmortal"t+
a.$ te e")t S"$$"B- are o3ta".e$ a.$ te $am-el- of te $em")o$- >S"$$aB-? are at4
tra,te$.
The Bible s#ea$s of the land of mil$ and hone!. That is the taste of %hi(a energ!, the nectar of
di(ine origin, the food of the gods. The Promised 7and for all #eo#le, not just the +ews, is the
land where this food comes from. And that is the causal world, which we achie(e in Yoga due to
%amadhi, and for which 8udraIs are #owerful aids. 8a! e(er!bod! return to it.
The taste is further e*#lained, salt!, #ungent and sour, li$e ghee. The meaning is not
noncommittal. Bothing of this te*t is noncommittal. Here the #ur#ose is to ensure accurac!
while #erforming the e*ercise. @nl! when !ou s#ontaneousl! e*#erience these s#ecific tastes
ha(e !ou succeeded in this e*ercise. And so it is the criterion of success. If !ou donEt e*#erience
it, !ou ha(e failed. But I taste it, so it is #ossible.
&=iseases are destro!ed, immortalit! is achie(edL we alread! $new this, but it canEt hurt to hear it
again, ma!be we will belie(e it one da!.
But &wea#ons are warded off& is new. Imagine being stabbed b! a $nife, what would Ahecari
;)
8udra mean to !ou thenK The great energ! flow in !our bod! will assure !ou that an! stab
wound will heal fast. Imagine !ou get beat with a stic$. The damaged tissues will be ta$en care
of and cured so fast !ou can almost watch. 8! e*#erience is not that fantastic, but I can tell !ou
that since #racticing Ahecari 8udra I heal considerabl! faster.
The eight siddhi or #owers are acDuired because e(er! Dualit! of !our being is raised to un$nown
heights, b! intense harmon!.
And something that is so harmonic becomes beautiful and attracts the same of the other se*.
,(en better, b! the raised consciousness of the #ractitioner &the damsels of the demigods are
attracted.&
71. He (o' ("t u!tur.e$ fa,e a.$ to.)ue ,lo-".) te ,av"t+ of te !alate' ,o.tem!late- te
-u!reme Po(er >Ku.$al"."?' a.$ $r".2- te ,lear -tream of .e,tar flo(".) ". (ave- from
te 6oo. from te ea$ ".to te -"@tee.4!etalle$ lotu- %". te troat& trou) te ,o.trol of
Pra.a' $ur".) te Hata Yo)a !ra,t",e' tat Yo)".' free$ from $"-ea-e-' l"ve- lo.) ("t a
3o$+ -oft a.$ 3eaut"ful a- te lotu- -tem %at "t- root&.
&>ith u#turned face& refers to the fact that !ou ha(e to aim for higher (alues. &4losing the ca(it!
of the #alate& refers to Ahecari 8udra.
This %utra or (erse gi(es us the #hases of the Ahecari 8udraL after we let %hi(a energ! in (ia the
tongue, we let it out b! an act of will (ia the throat center. The &si*teenF#etalled lotus& is a
descri#tion of the throat center.
The conseDuence of this efflu* isH eternal !outh. This is #ossible because a large amount of %hi(a
is mo(ed to the etherical le(el of our being in this #hase, and from there sags down (ia the
normal le(els of air, fire, water, and earth. All le(els of our gross bod! are in this manner
su##lied of huge amounts of %hi(a, from the first #hase of the e*ercise with the tongue. All
tissues, organs and e*tremities are ma*imall! regenerated. It can best be com#ared to a turboF
effectH the fuel is ta$en in, used, and reused.
This e*ercise is $nown from man! legends. It is the fountain of eternal !outh.
70. W"t". te u!!er !art of 6eru %".e. Su-um.a& ". te ,av"t+' (", "- te fou.ta".ea$
of te Na$"B-' "- -e,rete$ te .e,tar. He of !ure ".telle,t %-attv", ". .ature' u.,lou$e$ 3+
Ra/a- a.$ Tama-& -ee- tere". te Trut %"- o(. Atma.&. From te 6oo. tere flo(- out
te .e,tar' te e--e.,e of te 3o$+' a.$ e.,e $eat ,ome- to ma.. Terefore o.e -oul$
!ra,t",e te 3e.ef","al Ke,ar" 6u$ra %to -to! "t- $o(.(ar$ flo(&. If .ot' tere ,a. 3e .o
3o$"l+ !erfe,t"o. %e.$o(".) te 3o$+ ("t 3eaut+' )ra,e' -tre.)t a.$ -elf4,o.trol&.
8eru is a hol! mountain, a lot of energ!, which we can describe as a s#here. %uch a s#here is our
being, for e*am#le. 8eru is such a being. And in the to# #art of it 4handra Bindu is located, the
&ca(it!, which is the fountainhead of the BadiIs, is secreted the nectar&. It is said that here dualit!
originates, so that means the s#litting of %ushumna in Ida and Pingala. If we install %att(a here
we enter obser(ance, and obser(ance of such high Dualit! that we can see e(en Atman, our %elf.
The &essence& of our bod! is the subtle %hi(a energ! because it is res#onsible for our
solidification as a #h!sical bod!. That &from the moon ... death comes to man& is no sur#rise. If
the %hi(a energ! dominates, Tamas state occurs, and this automaticall! e(o$es ajas, b! which
we breathe cosmicall!. And the #erson who breathes shall die.
71. Te ,av"t+ "- te ,o./u.,t"o. of te f"ve -tream- a.$ ,o.fer- $"v".e 2.o(le$)e. I. te
;6
vo"$ of tat ,av"t+' u.ta".te$ %3+ te effe,t- of Av"$+a or .e-,"e.,e' )r"ef a.$ $elu-"o.& te
Ke,ar" 6u$ra "- f"rml+ lo$)e$.
The &ca(it!& means Ajna 4ha$ra. In this center there are fi(e other s#heres or streams of energ!,
which fit into each other li$e ussian dolls.
This is the &conjunction of the fi(e streams&. If !ou achie(e %att(a here b! e*ercise, !ou are
granted di(ine $nowledge. B! annulling thoughts, a communication with the causal or intuiti(e
world occurs. Thus, !ou achie(e di(ine $nowledge.
@nl! through meditation and contem#lation can !ou ma$e this ca(it! as clear as a la$e. Then
there is a &(oid&. In this manner !ou can #erfect Ahecari 8udra.
75. Tere "- o.l+ o.e )erm of evolut"o. %".e. A4D46&A Tere "- o.l+ o.e 6u$ra' Ke,ar"A
o.l+ o.e $e"t+' .ot $e!e.$e.t o. a.+t".)A a.$ o.l+ o.e %-!"r"tual& -tate' 6a.o.ma.".
8anonmani means thoughtlessness. That is an ideal state of consciousness for a !oga
#ractitioner. eaching this state has the highest #riorit!. In the same manner ?od has the highest
#riorit!, and the original seed thoughtL &AF"F8& is the highest #riorit! in the #rocess of creation.
@nl! with this highest #riorit! is Ahecari 8udra to be com#ared. This is how im#ortant this
e*ercise is.
DDDIYANA 9ANDHA
77. Te. te D$$"+a.a 9a.$a %"- $e-,r"3e$&I D$$"+a.a43a.$a "- -o ,alle$ 3+ te Yo)".-'
for (e. "t "- !ra,t",e$' te Pra.a "- arre-te$ a.$ fl"e- trou) te Su-um.a.
The word "ddi!ana consists of ut and di, which literall! means fl! u#. This e*ercise can be
li$ened to a hot flash as e*#erienced during meno#ause. >ith an act of will#ower, #ush the
%ha$ti energ! u# that is #resent in the lower bod!. 7i$e all 8udraIs, a state of .relati(e2 %att(a is
necessar! for %ushumna to .#artiall!2 be #resent.
7E. 9e,au-e trou) t"-' te )reat 3"r$ %Pra.a& fl"e- u! ".,e--a.tl+ %trou) te
Su-um.a& "t "- te D$$"+a.a. T"- 3a.$a "- .o( e@!la".e$.
Bandha means contraction. B! contracting the energ! F here in an u#ward direction F an energ!
seal is created.
The image of a bird is stri$ing. The %ha$ti energ! created b! #ushing the energ! u# gi(es a
sensation in the lower bod! li$e a bird that s#reads its wings. At the le(el of 8ani#ura 4ha$ra or
the na(el center, it is li$e a bird drawing its wings in. After that, abo(e the na(el, the %ha$ti
energ! again gi(es a sensation of a bird s#reading its wings.
7G. Te $ra(".) 3a,2 of te a3$ome. a3ove %a.$ 3elo(& te .avel %-o tat "t "- $ra(.
a)a".-t te 3a,2 of te 3o$+ a.$ u! to(ar$- te tora@& "- ,alle$ D$$"+a.a43a.$a. It "-
te l"o. tat 2"ll- te ele!a.t Deat.
The result of this remar$able e*ercise is that a sur#lus of %ha$ti causes the solidification, ruled b!
%hi(a, to be annulled. The solidification would otherwise continue and e(entuall! lead to the big
death, or the disa##earing of our energ! and our consciousness in the &blac$ hole& of %ur!a Bindu
in our #el(ic floor. You do not ha(e to fear for the ordinar! #h!sical death in Yoga, because reF
;1
birth is a certaint! awaiting us. But for this death, the big death, or entering hell, as it is called in
4hristianit!, #eo#le are death full! frightened. In astronom!, the macrocosmic brother of the miF
crocosmic blac$ hole has been disco(ered. It is indeed called the blac$ hole. 'ia the blac$ hole,
the energ! disa##ears into the micro cosmos. According to this analog!, we would disa##ear (ia
%ur!a Bindu to a lower world. That is the hell.
7H. He (o ,o.-ta.tl+ !ra,t",e- te D$$"+a.a 9a.$a a- tau)t 3+ te Guru -o tat "t
3e,ome- .atural' eve. tou) e "- ol$' 3e,ome- +ou.).
Here, being &!oung& means being (ital. This (italit! disa##ears more and more with age. A
criterion for success in #racticing "ddi!ana Bandha is becoming more (ital, in s#ite of !our age.
78. He -oul$ $ra( 3a,2 ("t effort %te a3$ome.& a3ove a.$ 3elo( te .avel' a.$
!ra,t",e for -"@ mo.t-. %Te.& e ,o.<uer- $eat ("tout $ou3t.
&=raw bac$& means against the stream, to the source of the normall! #redominating flow of %hi(a
energ!. In our caseL #ull u#.
If !ou #ractice this e*ercise regularl! for si* months !ou can conDuer the big death. @nl! then
ha(e !ou built u# enough %ha$ti domination to com#letel! o(errule the normal %hi(a domination.
E=. Of all te 9a.$aB-' te D$$"+a.a 9a.$a "- te mo-t e@,elle.t. We. t"- a- 3ee.
ma-tere$' l"3erat"o. follo(- .aturall+.
There are three BandhaIsH 8ula, +alandhara and "ddi!ana. "ddi!ana Bandha is the most
e*cellent, because !ou can increasingl! use the %ha$ti domination to e*#and !our being, until
liberation is reached.
6D#A 9ANDHA
E1. Te. 6ula 9a.$a %"- $e-,r"3e$&I Pre--".) te !er".eum ("t te eel' ,o.tra,t te
a.u- -o a- to $ra( te A!a.a u!(ar$-. T"- "- 6ula 9a.$a.
The &anus& means 8uladhara 4ha$ra, the tailbone center.
The #ressure of the heel against the #erineum, or #el(ic floor, stimulates the acti(it! of the
tailbone center. B! contracting the tailbone center b! an act of will, a (ital reaction of this center
is e(o$ed. A tendenc! to e*#and occurs, and it is called A#ana Prana, the earth (ibration
dominated b! %ha$ti energ!.
E0. 9+ ,o.tra,t"o. %of te 6ula$ara& te A!a.a' (o-e ,our-e "- $o(.(ar$-' "- for,e$ to
)o u!(ar$- %trou) Su-um.a&. Yo)".- ,all tat 6ula 9a.$a.
The normal function of A#ana Prana is dis#osal, for instance dis#osal of e*crement, (ia the anus.
That is in a downward direction. In 8ula Bandha 8udra there is a #ro#elling u#wards b! the
combination of the contraction of the tailbone center and the #ressure of the heel on the #erineum.
E1. Pre--".) te a.u- ("t te eel ,om!re--e- te e.er)+ for,"3l+ a.$ re!eate$l+ u.t"l te
e.er)+ %A!a.a& )oe- u!(ar$-.
;:
To enable this, it is necessar! to re#eat the contraction se(eral times, while !ou $ee# #ressing the
#erineum with the heel.
E5. Trou) te 6ula 9a.$a' Pra.a a.$ A!a.a u."te ("t Na$a a.$ 9".$u a.$ ,o.fer
!erfe,t"o. ". Yo)a. Tere "- .o $ou3t a3out t"-.
The e*#ansion of the Prana #henomenon on the earth le(el causes e*#ansion on the water le(el
.%amana Prana2. At a certain moment, the e*#ansion will reach the le(el of fire .Prana2, and
coordination of the different energies of the three le(els occurs. It becomes difficult to e(en
discern them b! their sound .Bada2. It seems almost im#ossible to find e(en %ur!a Bindu due to
the e*#ansion.
In this manner, s#ace is created allowing the contact with the lower worlds to be se(ered.
And when !ou #ut !our finger on the end of the straw, the lemonade canEt lea(e the straw.
The energ! sta!s in !our bod!.
At the same time, remember that most #roblems normall! occur in the lower bod!. All of that
now becomes com#letel! harmonic, so #erfection can occur.
E7. 9+ ,o.-ta.t !ra,t",e of te 6ula 9a.$a' a u."o. of Pra.a a.$ A!a.a "- a,"eve$.
Dr".e a.$ e@,reme.t $e,rea-e a.$ eve. te a)e$ 3e,ome +ou.).
All disharmon! in the lower bod! is being dealt with and transformed into harmon!. YouEll notice
that from the decrease of the amount of urine and e*crement. The energ! from which the! e*ist is
rec!cled more and more in !our bod!. In this wa! most causes of aging also disa##earL the
#oisoning caused b! remaining slags in !our intestines as well as other local diseases.
EE. We. te A!a.a r"-e- u!(ar$- a.$ rea,e- te -!ere of f"re' te. te flame of te f"re
3e,ome- le.)te.e$' 3e".) fa..e$ 3+ A!a.a.
The flame of the fire increases when more %hi(a or fuel flows in. The flame of the fire decreases
when more %ha$ti flows in. In our case, it means that the fire will resemble burning charcoal
glowing red with little or no flames, that emits lots of heat for a long time. That is &the fire
becomes lengthened&.
EG. We. te A!a.a a.$ te f"re /o". Pra.a' (", "- 3+ .ature ot' te. te eat ". te
3o$+ "- )reatl+ ".te.-"f"e$.
YouEll notice how nice it will feel in !our bod! while #racticing.
EH. 9+ rea-o. of tat' te Ku.$al"." (", "- a-lee! feel".) te e@treme eat' "- a(a2e.e$'
/u-t a- a -er!e.t -tru,2 3+ a -t",2 "--e- a.$ -tra")te.- "t-elf.
The nice heat in !our bod! wor$s as an ignition s!stem as it were, and e(o$es the heat of the
Aundalini in !our own micro cosmos. It will awa$en and b! its #ower straighten u#.
E8. Te. "t e.ter- ("t". te Su-um.a' l"2e %a -.a2e& (", e.ter- "t- ole. Terefore te
Yo)".- -oul$ !ra,t",e 6ula 9a.$a ever+ $a+ a.$ al(a+-.
;;
The road that Aundalini ta$es is alwa!s the %ushumna, with its balance between %hi(a and
%ha$ti. Tem#oraril! and locall! a %ha$ti domination occurs, coming from the lower world. This,
in turn, e(o$es an eDuall! #owerful %hi(a energ! flow, coming from hea(en. 8acro cosmos and
micro cosmos unite. Yoga is reached. 7iberation is the result. >orth the effort to #ractice it
dail!, isnEt itK
JA#ANDHARA 9ANDHA
G=. Te. te Jala.$ara 9a.$a %"- $e-,r"3e$&I ,o.tra,t te troat a.$ ol$ te ,".
f"rml+ a)a".-t te ,e-t %a3out four ".,e- from te ,e-t&. T"- "- te 9a.$a ,alle$
Jala.$ara (", $e-tro+- ol$ a)e a.$ $eat.
+alam means water. =hara means su##l!ing. +alandhara Bandha 8udra is the energ! seal on the
contraction of the su##lied water. 4oincidentall! +al means loc$. This e*ercise we usuall! call
the throat loc$. It sto#s the flow of %hi(a and %ha$ti energ! at the le(el of 4handra Bindu, about
); centimeters abo(e !our head.
3irst contract !our throat center. B! this all etherical s#heres in !our being contract, es#eciall!
the ones inside !our forehead center. Then stretch !our nec$ and draw !our chin to !our
breastbone, b! tilting !our head at the to# of !our (ertebral column, at the Atlas. This stimulates
the cerebellum, which is in the to# of !our nec$. Because the cerebellum is the #h!sical
manifestation of the forehead center in a satt(ic state, !our forehead center is immediatel!
stimulated, and brought in a state of %ha$ti domination. The mental energ! s#here of Ajna
4ha$ra will e*#and because of this.
+alandhara Bandha is com#lete. Inside !our forehead center the mental s#here will e*#and, and
the etherical s#here will contract. This will create a ga# between the two, which #re(ents energ!
from #assing u# or down.
Because the flow of energ! is sto##ed, the aging #rocess is sto##ed as well. The energ! cannot
lea(e the bod! an! more, and !ou will not die.
G1. 9e,au-e "t ,o.-tr",t- te .et(or2 of Na$"B- a.$ %arre-t-& te $o(.(ar$ ,our-e of te
flo( of am3ro-"al (ater >Jala? %from te ,av"t+ ". te !alate&' t"- 9a.$a "- Jala.$ara. It
$e-tro+- all mala$"e- of te troat.
The &networ$& is a stac$ing of energ! s#heres in the Ajna 4ha$ra. B! contraction of the s#heres
of ether, air, fire, water and earth, %hi(a energ! canEt flow down. This same contraction a##lied in
the throat centeran intense gathering of energ! in 'ishuddhi 4ha$ra. In this manner all diseases
of the throat are destro!ed.
G0. We. te Jala.$ara 9a.$a "- !ra,t",e$ 3+ ,o.tra,t"o. of te troat' te .e,tar $oe-
.ot fall ".to te %)a-tr",& f"re a.$ te Pra.a "- .ot a)"tate$ %".e. .ot m"-$"re,te$&.
A remar$able result of these e*ercises is that emotions cease to occur. A delicious #eace occurs.
Ambition and the desire to win, t!#ical functions of the 8ani#ura 4ha$ra become Duiet. The
action of locomotion is slowed. This all ha##ens when the su##l! of fuel of the na(el center is
sto##ed.
G1. 9+ te %f"rm& ,o.tra,t"o. of te troat te t(o Na$"B- %I$a a.$ P".)ala& are $ea$e.e$.
Here %". te troat& "- -"tuate$ te m"$$le Ca2ra >*"-u$$"?. T"- 3".$- te -"@tee.
;C
A$araB- >v"tal ,e.ter-?.
+alandhara Bandha eliminates the se#arate functioning of Ida and Pingala b! sto##ing both.
'ishuddhi 4ha$ra is central in this e*ercise. The si*teen #etals of this center dri(e the
fundamental and (ital functions. >e $now them as the si*teen (owels, and we $now, for
instance, that s#eech is carried b! the (owels, which are much more satt(ic. The consonants
come into #la! much later.
G5. Co.tra,t".) te a.u-' !ra,t",e te D$$"+a.a 9a.$a. Co.-tra". te I$a a.$ P".)ala
%3+ te Jala.$ara 9a.$a&' a.$ ,au-e %te e.er)+& to flo( trou) te Su-um.a.
Practicing the three #re(ious BandhaIs together is ad(isedH 8ula, "ddi!ana and +alandhara.
G7. 9+ te-e mea.-' te e.er)+ 3e,ome- mot"o.le-- %". te Su-um.a&. Te. tere "- .o
$eat' ol$ a)e' $"-ea-e' et,.
The reason for #racticing simultaneousl! the Tribandha, as it is called, is that b! #re(enting the
flow, no death, disease, etc. occurs an! more.
+ust imagineM The im#ressions or %ams$araIs are not fanned b! %hi(a or %ha$ti, no more
disturbing whirls or 'rittiIs occur, which cause illness, aging or death.
GE. Yo)".I- 2.o( te-e tree e@,elle.t 9a.$aB- !ra,t",e$ 3+ te )reat S"$$aB-' (", are
te mea.- of -u,,e-- ". te var"ou- Hata Yo)a !ra,t",e-.
Actuall! the three BandhaIs can be com#ared to the front door .+alandhara2, the bac$ door
.8ula2, and the thermostat of the central heating ."ddi!ana2 in a house .!our bod!2. If !ou $now
that the goal of Hatha Yoga is to reach balance between %hi(a and %ha$ti, then it is a logical and
e*tremel! useful goal to stri(e for. Practice in a closed off s#ace where the tem#erature is $e#t
constant. To create a coJ! .%att(a2 en(ironment to li(e in, in !our house, !ou also close the doors
and #ut the thermostat at 69 degrees 4elsiusM

*IPARITA KARANI
GG. Here *"!ar"ta Kara." %"- $e-,r"3e$&I Watever .e,tar flo(- from te 6oo. (", "- of
$"v".e form' all tat "- -(allo(e$ u! 3+ te Su.. He.,e te 3o$+ 3e,ome- ol$.
The %hi(a energ! flows from the 8oon gate to the %un gate where it is swallowed u#. You li(e
on the flow of energ!, but this worldl! life brings aging.
GH. Tere "- a. e@,elle.t !ro,e-- >2ara.a? 3+ (", te -u. "- $u!e$. T"- -oul$ 3e
lear.e$ from te )uru' a.$ .ot trou) teoret",al -tu$+ of te Sa-traB-.
The 'i#arita Aarani 8udra e*ercise re(erses the normal #rocess of the flow of energ! and agingH
the %hi(a energ! is slowed down so much that the sun gate can get none.
Because it is a (er! subtle e*ercise, !ou need to learn it from a com#etent teacher. A boo$ is not
enough, e(en if it is hol!.
G8. We. te Su. "- a3ove a.$ te 6oo. 3elo( %of te !ra,t"t"o.er& (o-e .avel "- a3ove
;5
a.$ !alate 3elo(' "t "- te *"!ar"ta Kara.". It "- to 3e lear.e$ trou) te ".-tru,t"o.- of a
Guru.
B! #utting the bod! in a re(erse #osture the %hi(a energ! is forced to mo(e u# against gra(it!
into the bod!, where %ur!a Bindu is now located. This slows down the flow of %hi(a energ!.
3rom a su#ine #osition bring !our legs u# abo(e !our head at a :; angle. Aee# !our s#ine
straight and su##ort !our bac$ with !our hands, $ee#ing !our u##er arms #er#endicular, and !our
hands su##orting !our hi#s. The shoulder blades touch the ground.
Your attention should be focused on the na(el center, of which !ou tr! to feel the cosmic
breathing #rocess. >hen !ou manage, wait till the center starts to e*#and. @n e*#ansion bring
!our legs u# smoothl!, without trembling. Aee# the center as long as !ou can in a state of
e*#ansion. This causes the fire to ma*imall! react. The %hi(a energ! is used to $ee# the fire in
this state, so it canEt flow on to the %un gate.
H=. I. te ,a-e of o.e (o !ra,t",e- t"- $a"l+' te )a-tr", f"re "- ".,rea-e$' a.$ te
!ra,t"t"o.er -oul$ al(a+- ave !le.t+ of foo$.
The bothersome thing is that the digesti(e fire is considerabl! increased b! this e*ercise. The
bod! has (er! little benefit of the food eaten. To $ee# from star(ing, it is necessar! to eat more
than normal.
H1. If e -t".t- "- $"et' te f"re <u",2l+ ,o.-ume- %te 3o$+&. O. te f"r-t $a+ e -oul$
-ta.$ for a mome.t o. "- ea$' ("t "- feet a3ove.
As !ou #ractice this e*ercise, !ou reall! run a ris$ if !ou eat modestl! or (er! modestl!, as is
generall! recommended in Yoga.
%ince it is such a delicate e*ercise, start #racticing it for onl! a short time.
H0. Pra,t",e t"- 3+ ".,rea-".) te $urat"o. )ra$uall+ ever+ $a+. After -"@ mo.t- (r".2le-
a.$ )ra+ a"r $"-a!!ear. He (o !ra,t",e- t"- for a Yama >".e. tree our-? $a"l+ ,o.<uer-
$eat.
?raduall! !ou can increase the duration of the e*ercise. You onl! $now that !ou ha(e success in
the e*ercise when !our wrin$les and gra! hair disa##ear. That ha##ens because the large sur#lus
of %hi(a energ! in !our bod!, more than e(er before, regenerates !our cells. The s$in and the hair
are es#eciall! granted %hi(a energ!, because the! both are manifestations originating from the air
bod!, the 4ha$ra of the heart center.
3inall!, this e*ercise can lead to the conDuering of death, if !ou $ee# at it long enough dail!, so
that not onl! the air bod!, but also the bodies of ether, fire, water and earth are regenerated than$s
to the %hi(a energ!.
*AJRO#I
H1. Te. *a/rol" %"- $e-,r"3e$&I Eve. -omeo.e l"v".) a. u.re-tr",te$ l"fe' ("tout te
$"-,"!l".e- !re-,r"3e$ 3+ Yo)a' "f e 2.o(- (ell %3+ !ra,t",e& te *a/rol"' 3e,ome- te
re!o-"tor+ of te S"$$"B-.
;/
'ajra means lightning bolt. It #robabl! refers to the s#eed of the #erformance of the e*ercise as
well as the direction. 3ew $now that a lightning bolt doesnEt originate in the s$! and fall on the
earth, but starts on earth and, as Duic$ as lightning, shoots u# into the s$!.
7icentious acti(ities can be transformed into s#iritual #ower b! mo(ing u#wards the Tamas
energ!. 7i$e we sa! here in the >est &The greater the man, the greater the crime .and (ice (ersa2.
H5. Here I me.t"o. t(o t".)- tat are $"ff",ult for a.+o.e to o3ta".I te o.e "- m"l2 %at te
!ro!er t"me& a.$ te oter' a (oma. (o a,t- a,,or$".) to o.e;- ("-e-.
The mil$ mentioned here is semen with its s#erm. It is indeed difficult to obtain if !ou stud! the
wa! the energ! has to #ass before it can manifest itself as this tissue t!#e .=hatu2H #lasma, blood,
muscle tissue, fatt! tissue, bone tissue, brainFduraFner(es, s#erm or o(aries.
It is indeed Duite difficult to find a suitable woman if !our criterion is that she does what !ou
want. >hat wretches, those YoginsM
Because !oga is the first emanci#ated science in the world where women are treated the same
wa! men are, I ho#e it will not be difficult for women to a##l! this &men tal$& to their own
situation.
H7. At te t"me of %te em"--"o. of te -em".al flu"$ $ur".)& -e@ual ".ter,our-e' !ra,t",e
-lo(l+ a.$ (ell to $ra( %"t& u!. Tu- a ma. or (oma. ("ll o3ta". -u,,e-- ". *a/rol".
>ith a #owerful act of will mo(e u# the gathering of %hi(a energ! from the area of the genital
organ. That the %hi(a energ! gathers there during intercourse will be clear, if it were onl! from
the fact that the genitals swell. This #re(ents the further solidification of %hi(a energ! to s#erm
and o(aries.
HE. 9lo( ("t effort ".to te ole of te !e."- trou) a !re-,r"3e$ tu3e ver+ -lo(l+ -o a- to
allo( te !a--a)e of a"r.
Tra#M
>ithout com#etent guidance !ou would reall! fall into this tra# which is meant for the
unauthoriJed, ignorant and e(il #eo#le.
I $now of se(eral handboo$s where &eminent& teachers seriousl! tell !ou how to do this, and how
to first use a stainless steel tube of (er! small diameter. I wonder if the! did it themsel(es.
HG. Te -eme. tat "- a3out to fall ".to te )e."tal or)a. of a (oma. -oul$ 3e $ra(. u!
3+ !ra,t",e %of te *a/rol" 6u$ra&. If alrea$+ falle.' e -oul$ $ra( u! "- o(. -eme. %a.$
te (oma.B- -em".al flu"$& a.$ %tu-& !re-erve "t.
;0
The ideal moment to #erform 'ajroli 8udra is the moment right before orgasm and discharge of
semen. Then, a ma*imal amount of %hi(a energ! has gathered in the genital organ. If it fails or if
!ou forget at that moment, the second best moment is directl! after emission of semen.
HH. Tu- te 2.o(er of Yo)a -oul$ !re-erve "- -eme.. He %tere3+& ,o.<uer- $eat.
We. te -eme. "- e@!e.$e$' $eat e.-ue- %". $ue ,our-e&A 3ut tere "- %!rolo.)e$& l"fe for
"m (o !re-erve- "t.
The goal of 'ajroli 8udra is to #re(ent sDuandering of energ! and e(en to rec!cle the energ!
inside !our bod!. Because a deficit of energ! can lead to death, it is logical that b! s!stematicall!
rec!cling it !ou beat death.
H8. 9+ !re-erv".) te -eme. %3+ te *a/rol" 6u$ra&' a !lea-a.t -mell ar"-e- ". te 3o$+ of
te Yo)".. A- lo.) a- te -eme. "- (ell reta".e$ ". te 3o$+' (e.,e "- te fear of $eatJ
If !ou #erform the e*ercise correctl! %att(a originates in !our earth bod!, and as such !ou start to
smell goodL li$e roses, it is said. Bormall! man stin$s in his earth bod!, because %hi(a energ!
doesnEt dominate there, %ha$ti does. All $inds of congestion ha(e hindered the flow of %hi(a
energ!. B! this e*ercise !ou increase the %hi(a energ! substantiall! in !our earth bod!, allowing
harmon! to be restored, and a good smell can then occur.
8=. Te -eme. of me. "- -u3/e,t to ,o.trol 3+ te m".$' a.$ l"fe $e!e.$- u!o. te -eme..
Terefore 3ot -eme. a.$ m".$ -oul$ 3e ,arefull+ !re-erve$ a.$ ,o.trolle$.
The e*ercise is guided b! the mind. The energ! follows the thoughts. In this manner !ou can
$ee# the semen, and that results in being able to continue li(ing.
'ajroli 8udra is of (ital im#ortance, and worth all !our attention and effort.
81. A !er-o. !erfe,t ". t"- !ra,t",e -oul$' 3+ $ra(".) u! (ell %te flu"$-& trou) te
!e."-' !re-erve "- o(. -eme. a.$ tat of te (oma. ("t (om e a- ".ter,our-e.
If !ou want to #erfect the e*ercise, !ou ha(e to #ractice until !our emission of semen disa##ears,
in s#ite of the orgasm.
The fate of !our #artner will #robabl! interest !ou. %o the e*ercise is com#lete onl! when !ou let
her #ractice 'ajroli 8udra as well.
SAHAJO#I
80. Te. Saa/ol" %"- $e-,r"3e$&I Saa/ol" a.$ Amarol" are var"et"e- of *a/rol"' 3e".) o.e %".
re-!e,t of te re-ult atta".e$&. 6"@ te a-e- o3ta".e$ 3+ 3ur.".) ,o(4$u.) %,a2e-& ("t
(ater.
%ahaja means s#ontaneousl!, naturall!. The ashes of burnt cow dung and water are none else than
the solid and liDuid com#onents of #ers#iration. The goal of the e*ercise it to reabsorb the energ!
in the trans#iration, to rec!cle it.
81. After ".ter,our-e ". te *a/rol"' te ma. a.$ (oma.' te"r a,t"v"t+ 3e".) e.$e$' -oul$'
C9
("le -"tt".) ". a!!+ frame of m".$' 3e-mear te e@,elle.t !art- of te 3o$+ %("t t"-
m"@ture&.
=uring intercourse, not onl! semen is lost, but Duite some #ers#iration as well. >hen both
#artners ha(e come to rest and are satt(ic after intercourse, the! can #ractice %ahajoli 8udra.
&,*cellent& means satt(ic.
85. T"- "- ,alle$ Saa/ol" ". re)ar$ to (", Yo)".B- -oul$ al(a+- ave ,o.f"$e.,e. It "- a
3e.ef","al !ro,e-- a.$ 3e-to(- l"3erat"o. tou) ,o..e,te$ ("t -e.-ual e@!er"e.,e.
>ith a #owerful act of will and full of confidence, !ou ta$e bac$ into !our bod! the energ! of the
#ers#iration.
The beneficial effects are related to the im#ro(ement in efficienc! of !our energ! maintenance
s!stem due to this e*ercise. If !ou s!stematicall! #ractice this e*ercise, !ou can sa(e a lot of
energ! in the long run. Your de(elo#ment is directl! related to the amount of energ! in !our
being. You shall reach liberation faster due to %ahajoli 8udra.
The funn! thing is that an e*ercise that can lead to liberation is directl! lin$ed to the sensuous
#leasure of intercourse.
87. T"- !ro,e-- ". +o)a -u,,ee$- o.l+ ". te ,a-e of te v"rtuou-' (o are 3rave' (o
!er,e"ve te trut a.$ are free from e.v+A a.$ .ot ". te ,a-e of e.v"ou- !er-o.-.
You ha(e to be sure of !ourself and morall! #ure to successfull! #ractice this 8udra. Peo#le who
are #ossessed b! lust, jealous!, and the li$e will not be able to see the (alue of the e*ercise, and
wonEt be able to harbor the courage to #erform the act of will which could sa(e them.
A6ARO#I
8E. Te. Amarol" %"- $e-,r"3e$&I D"-,ar$".) te f"r-t !art of te flo( of (ater a- "t ".,rea-e-
3"le' a.$ te la-t flo( a- 3e".) ("tout e--e.,e' (e. te ,ool m"$$le !art of te -tream %of
Amar"& "- a3-or3e$' tat "- Amarol" a,,or$".) to te Ka!al"2a -e,t.
Bile refers to a sur#lus of energ! on the fire and-or water le(el. Bile is one of the three =oshaIs or
t!#es. The other two areH slime and wind. Amaroli 8udra can be translated as drin$ing !our own
urine. It is a (ariation of 'ajroli 8udra because here !ou also rec!cle !our energ!. You ta$e the
usable energ! in !our urine bac$ into !our bod! b! an act of will. "sable is discernedH not the
#art that smells bad nor the #art that sin$s .without essence2, because it has too man! waste
#roducts.
8G. He' (o $r".2- $a"l+ te Amar" a.$ ".ale- "t $a+ 3+ $a+' -oul$ !ra,t",e (ell *a/rol".
T"- "- ,alle$ Amarol".
If !ou #ractice Amaroli 8udra dail!, !ou are ca#able of doing 'ajroli 8udra well. Amaroli can
be seen as a good #re#aration for 'ajroli.
8H. He -oul$ m"@ a-e- ("t te .e,tar flo(".) from te 6oo. 3+ te !ra,t",e %of
Amarol"& a.$ -mear "t o. te !r".,"!al l"m3- %of te 3o$+&. Te. $"v".e -")t "- o3ta".e$.
C)
If !ou mi* the solid waste material of !our urine with %hi(a energ!, and then s#read it o(er the
satt(ic bod! #arts, !ou acDuire di(ine sight. The fire element in !our satt(ic #arts is acti(ated b!
the waste #roducts. The satt(ic state in which the! e*ist enables #urification. The stead!
re#etition of this #rocess engenders an increasingl! satt(ic fire element that will e(entuall! render
di(ine sight.
88. If a (oma.' ma2".) er-elf a. e@!ert trou) -uff","e.t !ra,t",e' $ra(- u! te -eme.
of ma. a.$ !re-erve- er o(. trou) %te !ra,t",e of& *a/rol"' -e al-o 3e,ome- a Yo)".".
>omen ha(e an im#ortant ad(antage. The! can rec!cle the s#erm of the their man as well in
their own bod!. In this wa! the! might reach Yoga, union, and 8o$sha, liberation, faster than
men.
1==. W"tout a.+ $ou3t' eve. te lea-t !art of er -em".al flu"$ "- .ot lo-t. I. er 3o$+' te
Na$a 3e,ome- 9".$u "t-elf.
The ejaculation of se*ual fluid b! the woman can be com#letel! eliminated b! this e*ercise. %he
is ca#able of reaching such a satt(ic state that the white noise of the energ! channels, Bada,
diminishes and e(en disa##ears as if %ur!a Bindu swallowed it.
1=1. Tat 9".$u a.$ tat Ra/a-' 3e,om".) u."te$ a.$ rema".".) ". te 3o$+ 3+ te
!ra,t",e of *a/rol"' ,o.fer all S"$$"B-.
The se*ual fluid of women is called rajas. The satt(ic state is so big that all occult #owers,
named %iddhiIs, manifest.
1=0. Se (o !re-erve- 3+ u!(ar$ ,o.tra,t"o. er ra/a- "- a Yo)".". Se 2.o(- te !a-t
a.$ te future a.$ ,erta".l+ atta".- !erfe,t"o. ". Ke,ar".
@ne of these #owers is $nowing the #ast and the future b! di(ine sight. This %utra also confirms
earlier informationH b! #racticing 'ajroli, #erfection in Ahecari can be achie(ed.
1=1. 9+ te Yo)a ,o.-"-t".) of te !ra,t",e of *a/rol"' 3o$"l+ !erfe,t"o. "- o3ta".e$ %3eaut+'
)ra,e' a.$ )reat -tre.)t&. T"- +o)a ,o.fer- mer"t >Pu.+a?' a.$ tou) tere "- a -e.-ual
e@!er"e.,e' "t lea$- to ema.,"!at"o..
If !ou want to be sure that !ou #erform 'ajroli correctl!, watch !our #h!sical a##earance
carefull!. If !ou become more beautiful and #owerful !ou ha(e understood it correctl!. The e(erF
increasing amount of satt(ic energ! e(entuall! leads to liberation.
SHAKTICA#ANA
1=5. No( te Sa2t",ala.a %"- $e-,r"3e$&I Kut"la.)"' Ku.$al"."' 9u/a.)"' Sa2t"' I-var"'
Ku.$al" a.$ Aru.$at" are all -+.o.+mou- (or$-.
%ha$ticalana means something li$e mo(ing %ha$ti. This is the last and a##arentl! ultimate
8udra, which can raise Aundalini. A descri#tion is gi(en here b! listing se(eral s!non!ms.
C6
Autilangi means she who ri#s a#art the #ieces. This refers to the #owerful u#ward flow of
Aundalini that can tear !ou a#art, as well as referring to the annulling of the two #arts, male and
female.
Aundalini means she who is coiled. This has to do with the form of the (ibration, which the
%ha$ti energ! flow #asses b!.
Bhujangi and Aundali are both names of sna$es.
%ha$ti is one of two cosmic energies.
Ish(ari is the creati(e #ower of Ish(ara, the cosmic causal bod!.
Arundhati means she who causes the sun to rise.
1=7. A- o.e ,a. fl".) o!e. a $oor ("t a 2e+' -o te Yo)". -oul$ trou) Hata4+o)a o!e.
te $oor of l"3erat"o. %".e. te Su-um.a& 3+ %te !o(er of& Ku.$al".".
Hatha Yoga has as its #rimar! goal reaching balance between sun .Ha2 and moon .Tha2. >hen
%hi(a and %ha$ti are in balance, the ultimate goal of !oga can be addressed, namel! liberation.
3or this Aundalini is an e*tremel! #owerful aid.
1=E. Te )reat )o$$e-- >Ku.$al"."? -lee!-' ,lo-".) ("t er mout te e.tra.,e to te (a+
3+ (", te -eat of 9rama. >9ramara.$ra?' (ere tere "- .o !a".' "- to 3e rea,e$.
Aundalini is the great ?oddess %ha$ti. To reach her consort the ?od %hi(a, she uses a t!#icall!
female seducing methodH she mo(es. %ince man is acti(e b! nature, that is the best wa! to get
onto his wa(elength. The goddess %ha$ti functions in a male manner. The %ha$ti #ower is
female and the %ha$ti energ! is male.
7i$e nuclear #ower rests dee# in matter, Aundalini is hidden dee# in matter. The image of a
sna$e is used because it has its mouth at the (er! front.
The seat of Brahman is reached after !ou #ass through the gates of liberation.
1=G. Te Ku.$al"."4Sa2t"' (o -lee!- a3ove te 2a.$a' )"ve- l"3erat"o. to Yo)".- a.$
3o.$a)e to te ").ora.t. He (o 2.o(- er 2.o(- Yo)a.
The method of Aundalini is onl! for those who understand how the human being functions. B!
using this $nowledge, the Yogin is Duic$l! brought to Yoga and liberation. >hen somebod! is
com#letel! aware of this and still wants to raise Aundalini, he is in big trouble.
1=H. Te Ku.$al"." "- $e-,r"3e$ a- 3e".) ,o"le$ l"2e a -er!e.t. He (o ,au-e- tat Sa2t"
to move %from te 6ula$ara u!(ar$-& 3e,ome- free' ("tout $ou3t.
The feeling !ou get when Aundalini starts to mo(e u#wards is indeed that of a sna$e that writhes
itself a wide winding #ath u#wards, li$e the #attern of the Yin Yang model.
1=8. 9et(ee. te Ga.)a a.$ te Yamu.a' tere -"t- te 9alara.$a %te Ku.$al"."' l"terall+
a +ou.) ("$o(&' !ra,t",".) au-ter"t+. Se -oul$ 3e -e"Fe$ 3+ for,e. Tat %lea$- to& te
-u!reme -eat of *"-.u.
The Aundalini is stri$ingl! com#ared here to a !oung widow, because such a #erson is (ital and
full of desire for her husband. %he is, howe(er, bereft of the #resence of her husband and
C1
therefore #ractices austerit!. >ith a minimum of desires, she functions within the constrictions
im#osed u#on her. @nl! b! a #owerful act of will#ower can !ou raise the Aundalini, in the same
wa! as the e*#losion of a small bomb can ignite an atomic bomb. That is the meaning of &she
should be seiJed b! force.&
11=. I$a "- te ol+ Ga.)a a.$ P".)ala "- te r"ver Yamu.a. 9et(ee. I$a a.$ P".)ala' te
+ou.) ("$o( "- Ku.$al".".
The Aundalini #henomenon onl! occurs when %ushumna is there.
111. 9+ -e"F".) te ta"l' tat -lee!".) -er!e.t >Ku.$al"."? -oul$ 3e a(a2e.e$. Te.' te
Sa2t"' tro(".) off er -lee!' r"-e- u! ("t for,e.
The #owerful act of will#ower to awa$en the Aundalini must reach dee# into the micro cosmos,
to the &tail& of the sna$e. Influencing the beginning of the (ibration, the &mouth& of the sna$e,
will not lead to a com#lete awa$ening.
110. Hav".) $ra(. ". trou) te r")t .o-tr"l >P".)ala?' te re,um3e.t -er!e.t -oul$ 3e
ta2e. ol$ of 3+ te !ro,e-- of !ar"$a.a' a.$ ma$e to move $a"l+ for a3out a. our a.$ a
alf' 3ot mor.".) a.$ eve.".).
The e*ercise of %ha$ticalana 8udra begins with a continuall! re#eated influ* of %ha$ti energ!
(ia %ur!a Bindu, the right nostril. That is #aridhana or flowing through. >ith this, !ou clearl!
feel warmth and itching arise in !our lower bod! and sometimes also along the (ertebral column.
7ots of #eo#le confuse this with the arising of Aundalini.
111. %Te Ka.$a& "- t(elve f".)er 3rea$t- >A.)ulaB-? a3ove %te a.u-& a.$ four A.)ulaB-
". 3rea$t' -oft a.$ ("te' a.$ a!!ear".) a- "f "t (ere a rolle$ ,lote.
&Abo(e& means aimed at the gross, the e*ternal. &Below& and &behind& means aimed more at the
inner, the subtle. %o &abo(e &is located #ast 8uladhara 4ha$ra .anus2 and %ur!a Bindu is located
at the tailbone.
@ur Aanda, literall! tail, can be imagined as being the end of a funnelFsha#ed s#iral .our
conscious being2.
115. Seate$ ". te *a/ra-a.a !o-ture f"rml+ ol$ te feet >("t te a.$-? .ear te a.2le-'
a.$ tere3+ !ut !re--ure o. te Ka.$a.
'ajrasana is a s!non!m for %iddhasana. The #osture is described in 4ha#ter I, (erses 1; through
:1. 'ajra means lightning bolt. The e*tra thing !ou do is mo(ing !our bod! bac$ a little more to
grab the an$les. The #ressure of the heel in !our #erineum is Duite big because of this.
117. Seate$ ". te *a/ra-a.a !o-ture' te Yo)". av".) ,au-e$ te Ku.$al"." to move'
-oul$ te. !erform te 9a-tr"2a Kum3a2a. Tu- e ("ll -oo. a(a2e. te Ku.$al".".
In this #osture, b! a #owerful act of will, re#eatedl! ma$e the %ha$ti rise from (er! dee#l! and
enter in !our lower bod!. Then e*ecute Bhastri$a Prana!ama, as described in cha#ter II (erses ;0
C:
to C5.
11E. He -oul$ te. ,o.tra,t te Su. %(", "- .ear te .avel& a.$ te. ,au-e te
Ku.$al"." to move. Eve. tou) falle. ".to te mout of $eat' e .ee$ .ot fear $eat.
&He should contract the %un, means that !ou ha(e to #erform 8ula Bandha 8udra. Your
tailbone center is the #lace where %ur!a Bindu is located. The death is not onl! the #h!sical
death, but also the big death, the real death, the disa##earing of consciousness in the blac$ hole in
%hi(a dominated %ur!a Bindu.
11G. 9+ mov".) %te Ku.$al"."& fearle--l+ for a3out a. our a.$ a alf' -e "- $ra(. ".to
te Su-um.a a.$ u!(ar$ a l"ttle.
Be careful not to doubt or to fear during the e*ercise, because then !our tailbone center contracts
immediatel!, and the e*ercise has failed.
11H. 9+ t"- %!ro,e--&' Ku.$al"." ,erta".l+ leave- %o!e.& te mout of te Su-um.a' a.$
terefore Pra.a )oe- .aturall+ trou) te Su-um.a.
%ummariJingH each morning and e(ening !ou sit in %iddhasana for an hour and a half with !our
hands on !our an$les, and !ou re#eatedl! ma$e %ha$ti flow in .#aridhana2. Perform Bhastri$a
Prana!ama followed b! 8ula Bandha 8udra, and then !ou feel %ha$ti .Prana2 come u# b! itself,
the herald of the might! Aundalini.
118. So o.e -oul$ move $a"l+ te Aru.$at" >Ku.$al"."? tat "- ,alml+ -lee!".). 9+
merel+ mov".) er te Yo)". "- free$ from $"-ea-e-.
Aee# #racticing this dail! with #atience. A sign that !ou are on the right course is that #ossible
diseases that !ou ma! suffer will disa##ear.
10=. Te Yo)". (o move- te Sa2t" 3e,ome- te !o--e--or of te S"$$"B-. Wat furter
.ee$ 3e -a"$J He ,o.<uer- T"me >Deat? a- "f "t (ere mere !la+.
Prince %iddhartha, also $nown as the Buddha, our last greatest Yogin, realiJed after si* !ears of
ha(ing followed too strict a training, how it should reall! be done when he heard a music teacher
in a #assing boat e*#laining to his #u#ilH !ou must not tighten the string of !our instrument too
much, because then it will brea$, and !ou must not $ee# it too slac$, for then it will not #roduce
an! sound.
>e translate this to mean #la!. You ha(e to go through the training as a gameH unattached and !et
alert.
101. O.l+ o.e (o $el")t- ". te l"fe of a ,el"3ate >3rama,ar".?' a.$ al(a+- ,o.form- to
a mo$erate a.$ -alutar+ $"et' a.$ (o !ra,t",e- Yo)a ". te form of -t"mulat".) Ku.$al"."
a!!roa,e- -"$$" ("t". fort+ $a+-.
The conditions of success in the e*ercise are Brahmacar!a or chastit!, merril! functioning with
attention aimed at the di(ine and as little disturbance to !our energ! s!stem b! ordinar! food.
C;
>owM Then !ou just count fort! da!s and it should ha##en.
100. Hav".) -et te Ku.$al"." ". mot"o.' te 9a-tr"2a Kum3a2a -oul$ 3e !art",ularl+
!ra,t",e$. We.,e te fear of Deat for te -elf4re-tra".e$ %Yo)".& (o !ra,t",e- tu- ever+
$a+J
=uring %ha$ticalana 8udra, the accent should be on Bhastri$a Prana!ama. Thin$ about that.
,s#eciall! because Bhastri$a ta$es so long. @ne of the correct wa!s of dealing with the fear of
death is culturing the right idea of what death reall! is, but it also hel#s to #ractice this e*ercise
dail!.
101. E@,e!t te !ra,t",e of %,au-".) to move& Ku.$al"." %trou) Sa2t" Cala.a&' (at
oter mea.- "- tere for ,lear".) a(a+ te "m!ur"t"e- of te -eve.t+4t(o tou-a.$ Na$"B-J
A rhetorical Duestion. >e $now that there are no other methods to com#letel! #urif! us. >ith
this, the author stresses the im#ortance of the e*ercise.
105. T"- m"$$le Na$" >Su-um.a? 3e,ome- -tra")t %for te ea-+ !a--a)e of Pra.a& 3+
!er-ever".) !ra,t",e 3+ Yo)".-' 3+ A-a.aB-' Pra.a+ama a.$ 6u$raB-.
The #h!sical #ostures, the energ! controlling e*ercises and the energ! seals belong together, and
bring success to the #erse(ering #ractitionerH %ushumna, Aundalini and then liberation.
107. To to-e (o are alert %a.$ free from ".$ole.,e& ". !ra,t",e' a.$ (o-e m".$- are
-tea$"l+ el$ ". a -tate of ,o.tem!lat"o. >Sama$"?' te Ru$ra." >Sam3av"? or oter
6u$raB- ,o.fer a 3e.ef","al fulf"llme.t >S"$$"?.
Besides the alread!Ftreated 8udraIs, mention is made here of an e*tra 8udra, ma!be the most
im#ortantH %hambha(i 8udra, the energ! seal #ertaining to the god %ambhu or %hi(a. Indeed a
welcome addition for somebod! who is not in the freed state.
The conditions for success are mentionedH alertness while #racticing, and constant contem#lation.
10E. Tere "- .o eart >Prtv"? ("tout Ra/a Yo)a' tere "- .o .")t ("tout Ra/a Yo)a' a.$
eve. a var"et+ of 6u$raB- 3e,ome u-ele-- ("tout Ra/a Yo)a.
If !ou ha(e understood it correctl!, earthl! matters such as AsanaIs cannot be #erformed without
aja Yoga .Yoga with the em#hasis on concentration, meditation, and contem#lation.2 In this
wa!, an Asana becomes a s#iritual e*ercise.
In this wa!, !ou can ma$e the night a s#iritual matter b! aja Yoga, and the 8udraIs come out
well b! the addition of aja Yoga.
10G. All te e.er)+ ,o.trol !ro,e--e- -oul$ 3e !ra,t",e$ ("t te m".$ ,o.,e.trate$ %o.
tem&. Te ("-e ma. -oul$ .ot allo( "- m".$ to (a.$er el-e(ere.
How do !ou a##l! aja Yoga on Hatha !oga techniDuesK B! concentrating !our mind .=harana2
on whate(er !ou are doing and b! unstitching from all else .Prat!ahara2.
CC
10H. Tu- ave te te. 6u$raB- 3ee. $e-,r"3e$ 3+ te !r"meval #or$' Sam3u >S"va?.
Ea, o.e of tem ,o.fer- o. te -elf4re-tra".e$ >Yam".B-? te )reat S"$$".
A reminderH a2 >e are dealing with $nowledge #assed down to humanit! b! the god %hi(aL
b2 If !ou donEt belie(e, #erform these ten 8udraIs, and see how the! grant !ou occult #owers.
108. O.e (o "m!art- tea,".) re)ar$".) te 6u$raB- a- a.$e$ $o(. 3+ a -u,,e--"o. of
)uru-' e "- te real tea,er. He "- te ma-ter' te #or$ >I-vara? ". v"-"3le form.
This is the definition of a real Yoga teacher. To be able to e*#lain a 8udra, !ou ha(e to ha(e
#racticed it, and !ou cannot #ractice it before !ou ha(e #racticed Prana!ama, and that canEt be
#racticed before !ou ha(e #racticed Prat!ahara, which is not #ossible.... and actuall! the whole
Yoga science follows.
Bormall!, a real teacher has to be able to tell !ou two of his teachers, and their teachers, and so
forth. That is the habit, and also the o##ortunit!, to test the (alue of the teacher. Bow the Yoga
teacher can be considered an ambassador of the ?od %hi(a.
11=. Carefull+ follo(".) "- tea,".)-' e (o ,o.,e.trate- o. te !ra,t",e of te 6u$raB-
o3ta".- te ,a!a,"t+ to over,ome $eat' alo.) ("t te S"$$"B- -u, a- A."ma..
You recogniJe a good student b! the fact that he li(es longer than usual, and the good teacher
from the fact that he has become immortal. An unfounded statementK Bo, but (er! e*ce#tional.
I $now of onl! one e*am#leH #rof. dr. Harr! "#adh!a! from Benares, who teached ,nglish at the
uni(ersit! in 7ondon and was a %tudent of %wami %hi(ananda of ishi$esh, also a %ans$rit
e*#ert and eminent member of the Theoso#hical %ociet!, told me in )0/0 that his teacher was still
ali(e, and was );9 !ears old. 8oreo(er that teacherEs teacher was still ali(e and was 6;9 !ears
oldM
Howe(er, he died himself, sorr!.
C5
FODRTH CHAPTER
1. Salutat"o.- to S"va' te )uru' (o "- of te form of Na$a' 9".$u a.$ KalaA te !er-o.
ever $evote$ to te-e o3ta".- te -ta".le-- -tate %free from 6a+a&.
Aala means stream. Here it is about a s#iral form the energ! (ibration assumes during its course.
The s#iral can be c!lindrical in sha#e. Then it is said to be satt(ic or in harmon!. If the s#iral
e*#ands it is called ajas. The s#iral can contract, then it is said to be Tamas.
>hen the clothes somebod! wears donEt get dirt!, when s#lashes no longer come onto his #ants,
e(en if ten cit! busses dri(e b! s#lashing, we are dealing with a true Yogin or Yogini. Because
the %att(a state is so big and strong, no blemishes occur. The e*act re(erse ha##ens to his
en(ironment, all that is disharmonic becomes harmonic.
0. No( I -all e@!ou.$ te e@,elle.t !ro,e-- of Sama$"' tat $e-tro+- $eat' lea$- to
%eter.al& a!!".e-- a.$ ,o.fer- te -u!reme 3l"-- of %a3-or!t"o. ".& 9rama..
Yoga is actuall! %amadhi or contem#lation. >ithout contem#lation there is no Yoga. According
to Prof. %urath 4ha$ra(arti of the "ni(ersit! of Allahabad .India2, there is no #lace on earth that
teaches %amadhi. That is what he wrote in his boo$ &8!sterious %amadhi& after a worldwide
in(estigation. 4oincidentall!, our school started to teach %amadhi in )0/:. In the course of the
!ears, a (er! im#ortant contribution has been made b! #rof. =r. Pu$h aj %harma from +odh#ur
.India2, who taught biochemistr! at the "ni(ersit! of ?ene(a.
1'5. Ra/a Yo)a' Sama$"' D.ma."' 6a.o.ma."' Amaratva >"mmortal"t+?' #a+a
>a3-or!t"o.?' Tattva >Trut?' Su.+a-u.+a >vo"$ a.$ +et .ot4vo"$?' Parama!a$a >te
-u!reme -tate?' Ama.a-2a >tra.-,e.$".) te m".$?' A$va"ta >.o.4$ual"t+?' N"ralam3a
>("tout -u!!ort?' N"ra:/a.a >!ure?' J"va.mu2t" >l"3erat"o. ("le ". te 3o$+?' Saa/a
>.atural -tate? a.$ Tur+a' all of te-e are -+.o.+mou-.
@n a beautiful da!, I belie(e it was in )0/C, I was meditating. I $new almost no %ans$rit. As
usual, I was wrestling with the re#eated rising of disturbing thoughts. %uddenl!, I heard this
beautiful (oice, which in a hea(enl! manner sang &"nmani, "nmani, "nmani&. It was so highF
#itched that no human could e(er ha(e sung it. It ended each time with such an e*tremel! high
#itched &i& sound, which made all thoughts disa##ear li$e snow in summer.
8! westernFtrained mind F IEm a mar$eting s#ecialist b! trade F mo(ed this remar$able e*#erience
aside for two !ears. It was all imagination, #robabl! e*#lainable in some wa!. 8a!be I heard
somebod! singing, a neighbor or someone. %trange that none of m! students re#orted hearing it.
@nl! when I reall! started to as$ m!self what that word actuall! meant, and wh! I had heard it did
m! gaJe &accidentall!& fall on this %utra and did I find the translationH thoughtlessness. %ince
then I re#eat this 8antra regularl! and teach it to m! students with the highest res#ect. It turns
out to be a #owerful tool for Duieting the mind and reaching contem#lation.
SA6ADHI
7. %Sama$" "- e@!la".e$&I a- -alt ". (ater u."te- a.$ $"--olve- ".to "t' a l"2e("-e mer)".) of
m".$ a.$ Self >Atma.? "- Sama$".
A beautiful image of %amadhi. The salt re#resents the thoughts. The water re#resents !our being
C/
in %att(a. The thoughts disa##ear b! themsel(es because of the harmon!, which is the beholding
of the %elf.
E. We. te Pra.a "- ("tout a.+ moveme.t %". Kum3a2a& a.$ te m".$ "- a3-or3e$ ".
te Self' tat -tate of armo.+ "- Sama$".
The Prana is without mo(ement when %hi(a and %ha$ti are eDuall! #owerful. Then %att(a arises
and consciousness shifts to the highest regions, where there is still energ! in our being. That is
called the %elf. The #erce#tion of it, li$ened to the &nothing& of Buddhism .%un!ata2 is called
Birbija %amadhi or contem#lation without seed b! Pantajali.
G. Tat -tate of e<u"l"3r"um (", "- te u."o. of te J"vatma. a.$ Paramatma.' ". (",
tere "- te e.$ of all $e-"re4"$eat"o.' tat "- ,alle$ Sama$".
>hen %hi(a dominates at the le(el of Atman, !ou #ercei(e +i(atman or the start #oint of
indi(idualit!. >hen %ha$ti dominates, !ou acDuire the #erce#tion of 8ahatman or the great soul.
This leads to the sur#assing of the %elf and to the #arta$ing of the consciousness of the greater
whole. In this manner !ou can reach cosmic awareness or the #erce#tion of the o(er soul
.Paramatman2.
H. Wo reall+ 2.o(- te )reat.e-- of Ra/a Yo)aJ S!"r"tual 2.o(le$)e >J:a.a?' free$om
>6u2t"?' -ta3"l"t+ >St"t"? a.$ !erfe,t"o. >S"$$"? are o3ta".e$ trou) te tea,".) of te
Guru.
@nl! b! a thorough $nowledge of the hol! te*ts, ins#iration from hea(en, and !ears of e*#erience
can !ou catch a glim#se of the great (alue of Yoga and its ro!al nature. You onl! $now that !ou
are ta$ing lessons from a good teacher when !ou feel !ourself slowl! becoming wiser. You feel
freer, steadfast, and more as#ects of !ourself become #erfect.
8. W"tout te ,om!a--"o. of te true Guru' te re.u.,"at"o. of -e.-ual !lea-ure-' te
!er,e!t"o. of Trut a.$ te .atural -tate of 9e".) >Saa/ava-ta' (", "- te -u!reme
-tate?' are mo-t $"ff",ult to atta"..
The great, #owerful and more harmonic aura of the real teacher causes an acceleration and
HarmoniJation of the aura of the #u#il. In this manner, and actuall! without needing words or
e*ercises, !our aura becomes bigger and more beautiful. You notice that sensuous #leasures
attract !ou less and less, that !ou understand more, and that more and more often, !ou s#ontaF
neousl! enter a higher state of consciousness.
1=. We. te )reat Po(er >Ku.$al"."? a- 3ee. a(a2e.e$ 3+ te var"ou- A-a.aB-' te
$"ffere.t Kum3a2aB- a.$ 6u$raB-' te Pra.a "- <u"e-,e.t ". te vo"$ >9ramara.$ra?.
Brahmarandhra is a stage on the wa! to contem#lation. 7iterall!, it is the ca(it! of Brahman. It is
a state that occurs when all !our 4ha$raIs are in harmon! and connected to all the different
bodies, and that all #arts of !our being are connected .Antah$arana or inner organ2. After this
unit! has been achie(ed b! AsanaIs, Aumbha$aIs, 8udraIs, and the awa$ening of the great
Power, !our being as a unit can come to #ercei(e and communicate with Brahman b! using #urit!
C0
and correct attention.

11. I. te Yo)". ". (om te %Ku.$al"."& Sa2t" "- a(a2e.e$ a.$ (o "- free of all Karma'
te trul+ .atural State ,ome- ".to 3e".) o. "t- o(..
%(aru#a %thiti, or being firml! rooted in oneEs true natural state, is a descri#tion of %elfF
realiJation. It can onl! be achie(ed when all Aarma has been burned.
10. We. te Pra.a flo(- ". te Su-um.a' a.$ te m".$ "- a3-or3e$ ". te vo"$' te
2.o(er of Yo)a %e (o ,a. e.$ te mo$"f",at"o.- of te m".$& u!root- all Karma.
The state of Birbija %amadhi is useful and worth the effort of stri(ing for because then the
%ams$araIs are eliminated, and the! form Aarma.
11. Salutat"o.- to +ou' O Immortal' (o a- ,o.<uere$ eve. tat T"me' ".to (o-e /a(-
fall- t"- u."ver-e' ("t all te mo3"le a.$ "mmo3"le t".)-.
You can recogniJe the true #ractitioner of Birbija %amadhi b! the fact that he doesnEt get sic$ or
die. I ha(enEt met an!bod! li$e this !et. %o IEll do with the means I ha(e.
15. We. te m".$ a- rea,e$ a -tate of e<ua."m"t+ a.$ Pra.a move- trou) te
Su-um.a' te. tere "- Amarol"' *a/rol" a.$ Saa/ol".
The different 8udraIs acDuire an e*tra dimension when !ou #erform them from a state of
contem#lation. %ometimes !ou would thin$ that onl! then do the! come out well.
17. Ho( ,a. -!"r"tual 2.o(le$)e ar"-e ". te m".$' a- lo.) a- te Pra.a l"ve- %"- a,t"ve& a.$
te m".$ "- .ot $ea$ %". a3e+a.,e&J He (o ,au-e- 3ot Pra.a a.$ m".$ to 3e,ome <u"e-4
,e.t o3ta".- l"3erat"o.. No oter !er-o. ,a. $o -o.
%#iritual $nowledge, or wisdom, is the result of %att(a. If !our being is in harmon!, it is #ossible
to differentiate all the different im#ressions inside and outside of !ou. ,(entuall!, !ou will
acDuire omniscience li$e this, li$e a Buddha. But $now that this is not all. @ne big ste# followsL
liberation.
1E. Rema".".) al(a+- ". a -u"ta3le !la,e' av".) lear.e$ (ell to o!e. te Su-um.a a.$
ma2e Pra.a flo( trou) te ,e.ter %".e. Su-um.a&' "t -oul$ 3e re-tra".e$ ". te
9ramara.$ra.
3rom e*#erience, I $now that a good s#ot of oneEs own for dail! e*ercise is (er! im#ortant
because !ou can de(elo# an atmos#here of harmon! which !ou can rel! on when !ou #ractice.
1G. Te Su. a.$ te 6oo. ,reate %te $"v"-"o. of& T"me ". te form of $a+ a.$ .")t.
Su-um.a ,o.-ume- T"me. T"- "- a -e,ret.
I lo(e secrets, donEt !ouK >hat do !ou thin$ it would meanK %im#le, the %un is %ur!a Bindu and
the 8oon is 4handra Bindu. =ualit!, da! and night, e*ists because the energ! flows through
59
these two gates. ,limination of dualit! causes the elimination of the moments of consciousness
and the com#arison thereof, which creates our sense of time.
1H. Tere are G0'=== Na$" !a--a)e- ". t"- ,a)e %te 3o$+&. %Of te-e& Su-um.a "- te
Po(er tat a!!erta".- to Sam3u >Sam3av" Sa2t"?. Te oter- %I$a' P".)ala' et,.& are
.ot of )reat u-e.
The ?od %hi(a or %ambhu can onl! e*#ress himself to !ou, an ordinar! human being, when !our
%ushumna has been installed. %hi(a e*#resses himself as an incredible #ower, that gi(es !ou the
im#ression of being almight!.
18. We. e.er)+ a- 3ee. ,o.trolle$' te. "t -oul$ 3e ma$e to a(a2e. te Ku.$al"."
alo.) ("t te )a-tr", f"re' a.$ e.ter te Su-um.a ("tout a.+ re-tr",t"o..
=onEt #ractice Prana!ama as a goal b! itself. "se the control o(er the energ! that !ou ha(e
acDuired to raise the Aundalini.
0=. We. te Pra.a flo(- trou) Su-um.a' te 6a.o.ma." -tate "- atta".e$. If .ot' te
oter !ra,t",e- are a mere e@ert"o. for te Yo)"..
YouEll notice that !ouE(e reached this im#ortant state b! the thoughtlessness in which !ou
suddenl! reside more and more.
3rom this state, all e*ercise suddenl! becomes easier.
01. He (o -u-!e.$- >re-tra".-? te e.er)+' re-tra".- al-o te m".$. He' (o ,o.trol- te
m".$' al-o ,o.trol- te e.er)+.
There is a remar$able relationshi# between controlling energ! and controlling thoughts. The!
influence each other mutuall!. The more !ou #ractice Prana!ama, the more !our thoughts
become Duiet, the more !ou concentrate and meditate, the easier Prana!ama gets, and !ou become
more sensiti(e.
00. Te %a,t"v"t+ of te& m".$ a- t(o ,au-e-I te Pra.a a.$ te *a-a.aB- >a,<u"re$
te.$e.,"e- a.$ "m!re--"o.-?. We. o.e of te-e 3e,ome- ".a,t"ve' te oter al-o ,ome- to
a. e.$.
Thoughts are formed on the one hand b! e*isting im#ressions, %ams$araIs, in !our energ!
(ibration, and on the other hand, b! the flow of energ! that collides with these im#ressions. If
one of the two is eliminated, not onl! will no more thoughts form, but also the cause behind them
is eliminated. Because an im#ression is onl! a de(iation in the energ! channel and therefore is
made of energ!, it ceases to e*ist when the energ! flow ceases. @n the other hand, if the
im#ressions disa##ear, the flow of energ! becomes more harmonic and cannot be discerned to be
different currents of energ!.
01. We. te m".$ "- -t"lle$ tere te Pra.a "- -u-!e.$e$A a.$ (ere te Pra.a "-
,om!letel+ ". a3e+a.,e' tere te m".$ "- <u"e-,e.t.
5)
&>here the Prana is com#letel! in abe!ance, means that %ha$ti doesnEt function se#aratel! as a
Prana to enli(en the motorial as#ects of !our being.
05. 6".$ a.$ Pra.a are m".)le$ l"2e m"l2 a.$ (ater' a.$ te"r a,t"v"t"e- ,o.,ur. Were
tere "- %a,t"v"t+ of& Pra.a tere "- %tat of te& m".$' (ere tere "- %a,t"v"t+ of& te m".$'
tere "- %tat of& Pra.a.
You can recogniJe someone who is trul! in meditation b! the fact that he absolutel! doesnEt mo(e.
He doesnEt breathe, his e!elids donEt mo(e .ra#id e!e mo(ement or ,82, no more sha$ing of the
bod!. Bone of these things.
07. If o.e "- -u-!e.$e$' te oter "- -et at re-t. If o.e a,t-' te oter %too& a,t-. If te+ are
.ot <u"ete$' all te -e.-e- are a,t"veA "f te+ are ,o.trolle$' te -tate of l"3erat"o. "- atta".e$.
The senses are, on the one hand, the fi(e senses .smell, taste, sight, touch and hearing, and on the
other hand, the fi(e motorial organs .e*cretion, re#roduction, locomotion, grabbing, and s#eech.2
Because the! are de#endent on 8anasL F the intellectF, the! settle down when 8anas has been
harmoniJed b! meditation.
Because we are mainl! mental creatures, the mind is our main stumbling bloc$. emo(al of this
obstacle o#ens the wa! to liberation.
0E. 6er,ur+ a.$ m".$ are u.-tea$+ 3+ .ature. If mer,ur+ a.$ m".$ are 3ou.$ %".e.
-ta3"l"Fe$&' (at "- "m!o--"3le of atta".me.t o. t"- eartJ
8ercur!, sul#hur and salt are the three com#onents needed in the ancient alchem! to ma$e gold
from lead. The formula needed is called the #hiloso#herEs stone.
Yoga and alchem! are related. The meaning of lead is a normal #erson dominated b! TamasL as
hea(! as lead. The meaning of gold is a godl! #ersonL described in Yoga as being in a state of
Hiran!ama!a Aosha or ha(ing a golden co(ering. This is the wa! the Buddha is usuall! shown.
8ercur! #robabl! means the state of consciousness when %ushumna is #resent. Then the consciF
ousness can mo(e itself firml! and (er! fast.
This %utra #oints to a new element that has to be brought under controlled before !ou can reach
liberation. To find #eace inside !ourself b! controlling !our thoughts is not enough, !ou ha(e to
raise this new consciousness .mercur!2 to realiJe the union and reach liberation. That ha##ens b!
what is $nown as as#iration, the s#iritual desire e*#ressed as a wish. If !ou can control the #ower
of wishing, !ou ha(e become almight!.
0G. O Parvat"L 6er,ur+' a- al-o Pra.a' (e. "mmo3"l"Fe$' $e-tro+- $"-ea-e-A (e.
%tem-elve-& $ea$ %".e. ".a,t"ve&' te+ )"ve l"feA (e. 3ou.$ te+ e.a3le %!er-o.-& to r"-e ".
te a"r.
The &life& here means the real life, sta!ing in the state of just e*isting. That is what can be
(iewed in Asmita %amadhi. ,limination of thoughts and as#irations gi(es !ou Asmita %amadhi.
%ta!ing in Asmita %amadhi .bound2 results in le(itation because this %amadhi is characteriJed b!
%att(a on the causal le(el, and this can neutraliJe gra(it!.
0H. We. te m".$ "- -tea$+' te Pra.a "- -ta3le' a.$ e.,e tere "- -ta3"l"t+ ". -eme..
56
Tere "- al(a+- -tre.)t (e. te -eme. "- -ta3le' a.$ "t )"ve- te 3o$+ -ta3"l"t+.
The BinduIs, or gates, through which the energ! flows into and out of our being, are calm when
our energ! is calm. Thin$ about gates of a cit! at rush hour. Then it can be far from calm. But if
traffic is orderl!, the gates of the cit! can be #owerful instruments in channeling, influencing, and
ma!be e(en leading the traffic.
08. Te m".$ "- te lor$ of te or)a.- of -e.-eA te Pra.a "- te lor$ of te m".$A
a3-or!t"o. >#a+a? "- te lor$ of te Pra.a' a.$ tat a3-or!t"o. a- Na$a >te "..er -ou.$?
for "t- 3a-"-.
The senses and the actions are lead b! the intellect .if all is well2. The flow of energ! influences
!our intellect. 3usion of energ!, 7a!a, or becoming one .7a!a2 in %att(a, becomes the basis from
which !our consciousness can regulate !our energ! currents to !ou heartEs desire. 3rom the state
of BadaL losing !ourself in the #erce#tion of the inner sound, !ou can fuse the energ!.
1=. T"- "t-elf %te <u"e-,e.,e of te m".$& ma+ 3e ,alle$ l"3erat"o.A oter- ma+ -a+ tat "t
"- .ot. %Ho(ever& (e. te Pra.a a.$ m".$ are ". a -tate of a3-or!t"o.' a.$ ".$ef".a3le
3l"-- e.-ue-.
I literall! e*#erienced this not too long ago. Immediatel!, I thought about +i(anmu$ti, the state of
being liberated while !ou are ali(e. It was the result of com#lete identification with the Bada
sound. After that, a great (acationFli$e feeling came o(er me. There were no ties whatsoe(er to
what we call life. 3ar outM But it wasnEt the real +i(anmu$ti of course, because a feeling or Bija,
seed, was #resent. The real +i(anmu$ti state occurs in a state of Birbija %amadhi, contem#lation
without seed.
11. We. ".flu@ a.$ efflu@ are u.$er ,o.trol' (e. all )ra-!".) of o3/e,t- %3+ te -e.-e-&
a- ,om!letel+ ,ea-e$' (e. tere "- .o moveme.t of te 3o$+' a.$ .o mo$"f",at"o. of te
m".$' tere "- -u,,e-- ". a3-or!t"o. >la+a? for Yo)".-.
7a!a is a state of consciousness that can scientificall! be tested on a number of conditions.
10. We. all me.tal tra.-format"o.- >Sam2al!a? ave e.t"rel+ ,ea-e$ a.$ (e. tere "- .o
!+-",al moveme.t' a. ".$e-,r"3a3le -tate of a3-or!t"o. e.-ue-' (", "- 2.o( 3+ te -elf'
3ut "- 3e+o.$ te rea, of (or$-.
If !ou e*#erience it, !ou will e*claim as I didL &I would gi(e ten !ears of m! life to e*#erience
this againM&.
11. Were v"-"o. "- %$"re,te$&' tere %". 9rama.& "- a3-or!t"o.. Tat %Av"$+a& ". (",
eter.all+ te eleme.t- %-u, a- eart& a.$ te -e.-e- %ear".) et,.& e@"-t' a- (ell a- tat
For,e >Sa2t"? (", "- ". all l"v".) t".)-' 3ot are $"--olve$ ". te ,ara,ter"-t", le--
%9rama.&.
%uch a sensation occurs on a causal #lane, at %ahasrara 4ha$ra, !our crown center. Because !ou
are onl! aware of one im#ression .the (acation feeling2, or %ams$ara, all the energ! is gathered on
51
this one and withdrawn from all other %ams$araIs, which disa##ear more and more.
15. Peo!le -a+ K#a+a' #a+aK' 3ut (at "- te .ature of #a+aJ #a+a "- te .o.4re,olle,t"o.
of te o3/e,t- of -e.-e $ue to te .o.4re,urre.,e of !rev"ou-l+ a,<u"re$ "m!re--"o.- a.$
te.$e.,"e- >*a-a.aB-?.
Because the im#ressions on the causal #lane ma$e u# !our memor! .4itta2, !ou will, b! %abija
%amadhi, forget more and more things. Your memor! will be erased for good.
@h, donEt !ou want thatK
emember what !ou get in #lace of that. You get access to the cosmic memor!, %amasti 4itta.
B! not being disturbed b! !our own im#ressions, !ou can #ercei(e the im#ressions of the whole
cosmos. AhM IsnEt that dangerousK
Bo, !ou ha(e b! now gained so much control o(er energ! that !ou can handle it. It is called
omniscience.
SA69HA*I 6DDRA
17. Te *e$aB-' Sa-traB- a.$ Pura.aB- are l"2e ,ommo. ,ourte-a.- %a- te+ are ava"la3le
to all me.&. 9ut te Sam3av" 6u$ra "- )uar$e$ l"2e a (ell43or. (oma..
This is the s#ecialt! of the house, %hambha(i 8udra. This e*ercise stands abo(e and a#art from
all others. You can reach %hi(a with it. It is the techniDue of controlling the &mercur!& we ha(e
s#o$en of before.
1E. %Te Sam3av" 6u$ra "- $e-,r"3e$&I ,o.,e.trat"o. o. te ".ter.al o3/e,t %". a.+
Ca2ra from te 6ula$ara to te 9ramara.$ra&' ("le te e@ter.al -")t "- $evo"$ of
(".2".)' t"- "- tat Sam3av" 6u$ra !re-erve$ ". te *e$aB- a.$ Sa-traB-.
The e*ercise begins with concentration on the center of !our head, near !ou #ituitar! gland. It is
described as followsH #lace !our thumbs on !our ears, !our inde* fingers on !our e!es, !our
middle fingers on !our nostrils, !our ring fingers on !our u##er li#, and !our little fingers on !our
lower li#. Then !ou shall see the light.
I ha(e tried that for man! !ears. >ithout an! result howe(er. Bo light, not e(en a little. 8a!be I
was a bad student. But no, ma!be the! were all bad teachersM
@ne da! I remembered what %wami Yoga Anand from Aatmandu .Be#al2 said to me at an
unforgettable seminar in the Ardennes .Belgium2H &=o !ou $now what the fingers re#resentK Bo,
I didnEt. &The thumb re#resents firmness because it is the thic$est, The inde* finger re#resents ego
because it is alwa!s used for #ointing to !ourself, the middle finger re#resents haughtiness
because it is the biggest of all, the ring finger re#resents faith because the wedding ring is worn
there, and the little finger re#resents artistic tendenc! because someone who has long and croo$ed
little fingers has talent in the arts.
%uddenl! I understood it. You shouldnEt #ress the fingers on the bod! #arts, but the conce#ts
behind them to, to... to do what actuall!K
7et me state a few more facts to hel# !ou understand the solution.
)2 The indicated bod! #arts are related to the fi(e senses or +nanendri!aIsH the ears denote
hearing, the e!es sight, the nose smell, the u##er li# touch, and the lower li# taste.
62 As $nown from The %ubtle Anatom!, Ajna 4ha$ra consists of si* concentric s#heres of
energ! inside each other, each is related to one of the elementsH earth, water, fire, air, ether and the
5:
mental. The s#here of the earth is smallest, and is located in the center of the s$ull, and has a
diameter of about )9 centimeters. Then the s#heres of water .69 centimeters2, fire .19
centimeters2, air .:9 centimeters2, ether .;9 centimeters2, and mental .C9 centimeters2 follow each
other.
12 >hen these s#heres are satt(ic, the cause of the senses #resents itself, when it is rajasic, the
action #resents itself, and when it is tamasic, the subtle elements #resent themsel(es.
Yes, now !ou are beginning to understandM Indeed, the e*ercise consists of concentrating !our
attention in the middle of !our head and thin$ing of haughtiness, for instance b! thin$ing &I can
do it&, to learn to control the earth element and ma$e it satt(ic .the smell of the nose2. B! this
!ou notice a subtle reaction in this #lace, and some light emerges after a cou#le of attem#ts. A
nice sensation arises locall! as well as a sensation of enlargement.
Then !ou call u# the conce#t of artistic tendenc! .little finger2 b! imagining some artistic, li$e a
bouDuet of flowers, to control the water element and ma$e it satt(ic .the lower li# of the taste. A
similar #henomenon occurs.
Then !ou enli(en the conce#t ego .inde* finger2 b! imagining something, which reall! in(ol(es
!ou, li$e !our name, to control the fire and ma$e it satt(ic .the e!elids of !our face2. Again a
sensation of e*#ansion and light occur in the s#here if !ou do it correctl!.
Then tr! to connect with the feeling of faithfulness .the ring finger2 b! thin$ing of !our wife, or
and ideal !ou are true to, to control the element air and ma$e it satt(ic. Again light and s#ace.
Then let the conce#t steadfastness come u# b! telling !ourself !ou will #erse(ere, no matter what,
to control the element ether and ma$e it satt(ic .the ears, hearing2. Besides e*#ansion and light
!ou can usuall! hear the Bada sound now. It resembles what !ou hear when !ou #ut an em#t!
cu# against !our ear.
1G. We. te Yo)". rema".- ("t m".$ a.$ e.er)+ a3-or3e$ ". te ".ter.al o3/e,t' (e.
"- !u!"l- are mot"o.le--' (e.' tou) "- e+e- !er,e"ve ("tout' e -ee- .ot %$oe- .ot
)ra-! te o3/e,t-&' "t "- ".$ee$ te Sam3av" 6u$ra. We. "t "- o3ta".e$ 3+ te favor of
te Guru' tat -tate (", "- of Sam3u' (", "- oter tat te vo"$ a.$ te .ot vo"$' tat
Real"t+ ma."fe-t- "t-elf %to te Yo)".&.
Perfection in the e*ercise is reached when !ou can un#ower the energ! s#heres that !ou #ass,
ma$ing them cease functioning, and then !ou can ta$e the liberated energ! to the ne*t s#here. In
this wa! !ou can ma$e the e!elids cease trembling, for e*am#le.
The #erce#tion of the e!es mentioned in the te*t refers to the (isual #erce#tion of the third e!e,
the satt(ic Ajna 4ha$ra.
1H. Te Sam3av" a.$ te Ke,ar" 6u$raB-' tou) $"ffer".) ". te !o-"t"o. %of te e+e-&
a.$ !la,e %to (", te atte.t"o. of te m".$ "- $"re,te$' 3ot& 3r".) a3out te 3l"-- of a34
-or!t"o. of te m".$ ". te vo"$' (", "- %te Atma.& of te .ature of 9l"--4,o.-,"ou-.e--.
These two different 8udraIs are successful when the! ha(e raised !our consciousness to a higher
le(el, #referabl! to the causal le(el.
18. D"re,t te !u!"l- %of te e+e-& to(ar$- te l")t %(", "- -ee. (e. ,o.,e.trat".) o.
te t"! of te .o-e& a.$ ra"-e te e+e3ro(- a l"ttle. Co.,e.trate te m".$ a,,or$".) to
!rev"ou- !ra,t",e' a.$ -ortl+ te D.ma." -tate "- rea,e$.
5;
&aise the e!ebrows a little& means that !ou ha(e to $ee# !our attention at the #oint between !our
e!ebrows with the energ! s#heres, and also that the calling u# of the consecuti(e conce#ts should
gi(e an e*#ansion and a rising of the consciousness.
5=. Some are ,o.fu-e$ 3+ te -.are- of te A)amaB-' -ome 3+ te *e$", !er!le@"t"e-' a.$
oter- 3+ $"ale,t",A te+ $o .ot 2.o( of tat (", e.a3le- o.e to ,ro-- %te o,ea. of
e@"-te.,e' .amel+ te D.ma." Ava-ta&.
Agama literall! means witness account. If refers here to a st!le in old Indian literature. >e
would tal$ about biogra#hies of saints. %(atmarama, the author of this boo$, tries to clarif! that
!ou canEt suffice with the stud! of Hol! scri#tures, howe(er man! or hol! the! ma! be. It is all
about techniDue and the #ractice thereof.
51. W"t alf ,lo-e$ e+e- a.$ -tea$+ m".$' ("t te v"-"o. $"re,te$ to te t"! of te .o-e' te
o.e ". (om te Su. >P".)ala? a.$ te 6oo. >I$a? al-o are re$u,e$ to a -tate of -u-!e.-"o.'
(o "- ". a flu@le-- ,o.$"t"o. %of 3o$+' -e.-e a.$ m".$&' e atta".- tat a3o$e (", "- of te
form of l")t (", "- te -our,e of all' "- %"t-elf& All' reful)e.t' te -u!reme Real"t+. Wat
more ,a. 3e -a"$ of t"-J
The &ti# of the nose& means the same thing as the &#oint between the e!ebrows&. It is the root of
the nose or the satt(ic energ! s#here of the earth inside the s$ull.
50. So $o .ot (or-"! te #".)a 3+ $a+' .or (or-"! "t at .")t. Sto!!".) te .")t a.$ te
$a+' te #".)a -oul$ al(a+- 3e (or-"!!e$.
&=a! and night& means dominance b! %ha$ti and %hi(a res#ecti(el!. &7inga& refers to !our being
as a huge s#here of energ! at the mental le(el, the %u$shma %harira, the subtle bod!.
KHECARI 6DDRA
51. Te. Ke,ar" 6u$ra %"- $e-,r"3e$&I We. te Pra.a' (", "- ". te left a.$ r")t
Na$"B-' flo(- trou) te m"$$le %Su-um.a&' ". tat -tate te Ke,ar" 6u$ra 3e,ome-
!erfe,t. Tere "- .o $ou3t a3out t"-.
The goal of this e*ercise, which we ha(e treated in (erses 16 to ;: of cha#ter III, is to ta$e as
much %hi(a energ! in as needed to create a #erfect balance between Ida and Pingala.
55. If te vo"$ >Su.+a? 3et(ee. te I$a a.$ P".)ala -(allo(- u! te Pra.a' te Ke,ar"
6u$ra "- tere !erfe,t. T"- "- u.$ou3te$l+ te fa,t.
This e*ercise is successful when !ou e*#erience a sensation of em#tiness.
57. 9et(ee. te I$a a.$ P".)ala ". te u.-u!!orte$ >N"ralam3a? -!a,e' (ere tere "- te
*+oma Ca2ra' te 6u$ra' (", "- !ra,t",e$' "- Ke,ar" 3+ .ame.
The sensation of em#tiness is e*#erienced on the etherical #lane.
5C
5E. %Te Ke,ar" 6u$ra& ". (", te -tream %of .e,tar& flo(- from te 6oo.' "- te
3elove$ of S"va ". v"-"3le form. Te mout of te u.e<uale$' $"v".e Su-um.a mu-t 3e
f"lle$ at te rear e.$ %3+ te to.)ue tur.e$ u!(ar$ ".to te roof of te !alate&.
%omebod! who can raise the flow of %hi(a energ! in this manner is a belo(ed one of %hi(a,
because the energ! flows to him. >hen !ou loo$ at the Ida channel, which must be filled b!
%hi(a energ!, the front of it is in the #el(ic floor and the bac$ is abo(e the s$ull. It is abo(e the
s$ull, at 4handra Bindu, that the filling should ta$e #lace.
5G. Te Su-um.a -oul$ 3e f"lle$ at te .ear e.$ al-o %3+ te -u-!e.-"o. of Pra.a&. It "-
%te.& te real Ke,ar". 9+ te !ra,t",e of Ke,ar" 6u$ra' te D.ma." Ava-ta follo(-.
It is from the #lace abo(e the s$ull that the %ushumna #henomenon will slowl! occur.
5H. 9et(ee. te e+e3ro(- "- te -eat of S"va' (ere". te m".$ "- <u"e-,e.t. T"- -tate "-
2.o(. a- te Tur+a %fourt -tate of ,o.-,"ou-.e--' 3e+o.$ te -tate- of (a2".)' $ream a.$
$reamle-- -lee!.& Tere' T"me >Deat? $oe- .ot e@"-t.
This e*ercise can be considered the &seat of %hi(a& because the god %hi(a can be reached b! it
and e(en be united with. Then !ou ha(e awa$ened li$e a Buddha.
58. O.e -oul$ !ra,t",e te Ke,ar"' u.t"l e e*#eriences the YogaFslee#. 3or one who is in
this YogaFslee#, Time .=eath2 does not e*ist.
Yoga Bidra or Yoga slee# is a conscious slee#. The #h!sical bod! is aslee# and the consciousness
is awa$e. This is another descri#tion of %amadhi.
7=. After ma2".) te m".$ -u!!ortle-- %free".) "t of ever+ o3/e,t a.$ ,o.,e!t&' o.e -oul$
.ot t".2 of a.+t".). He "- te. ".$ee$ l"2e a !ot f"lle$ ".-"$e a.$ out-"$e ("t A2a-a.
The im#ressions or %ams$araIs are the su##ort of thoughts or 'rittiIs. If !ou are aware without
im#ressions, or remain in Birbija %amadhi, then a sensation of em#tiness occurs, without
limitation of !our %elf.
71. We. te e@ter.al e.er)+ "- -to!!e$ %3+ te !ra,t",e of Ke,ar"&' l"2e("-e te m"$$le
o.e %te e.er)+ ("t". te 3o$+ "- al-o -u-!e.$e$.& Tere "- .o $ou3t a3out "t. Te. te
Pra.a' alo.) ("t te m".$' 3e,ome- -t"ll ". "t- o(. !la,e >9ramara.$ra?.
>ith Ahecari 8udra for e*am#le !ou fill !ourself with energ! that comes from outside our
normal consciousness, abo(e 4handra Bindu. >e regulate our energ! between 4handra Bindu
and %ur!a Bindu with Prana!ama.
70. %I. te !ra,t"t"o.er& (o tu- !ra,t",e- te ,our-e of Pra.a %".e. trou) te Su-um.a&
.")t a.$ $a+' (ere te Pra.a tou) !ra,t",e "- a3-or3e$' tere te m".$ al-o "-
a3-or3e$.
In the same wa! that energ! was absorbed b! the e*ercises, and are not discernable as se#arate
from our being an!more, the thoughts are absorbed as well.
55
71. O.e -oul$ ".u.$ate te 3o$+ from ea$ to foot ("t te .e,tar %flo(".) from te
6oo.&. He te. 3e,ome- e.$o(e$ ("t a -u!er"or 3o$+' )reat -tre.)t a.$ valor. Tu- te
Ke,ar" %a- 3ee. $e-,r"3e$&.
3rom m! own e*#erience I can confirmH m! bod! is ;C !ears old now, and than$s to Ahecari
8udra, in a better #h!sical condition than when I was 61, and I had the hea(iest #ossible militar!
training, that of a reser(e officer in the ParaF4ommando egiment in Belgium.
SA6ADHI
75. Ce.ter".) te m".$ ". te Sa2t" >Ku.$al"."?' a.$ ol$".) te Sa2t" ". te ,e.ter of
te m".$' o3-erve te m".$ ("t te m".$ a.$ ma2e te -u!reme -tate te o3/e,t of me$"ta4
t"o..
The &centering .of2 the mind& is a state of %att(a. Here, &%ha$ti& means consciousness. %o we
getH $ee# the consciousness in a state of %att(a. &@bser(e the mind with the mind& meansH
'itar$a %amadhi, literall! contem#lation b! reasoning, or watching the thoughts from %att(a.
&8a$e the su#reme state the object, means ma$e %amadhi the object.
77. Pla,e te -elf >Atma.? ". te m"$-t of te a2a-a a.$ te a2a-a ". te m"$-t of te -elfA
a.$ o. re$u,".) ever+t".) to te .ature of A2a-a' t".2 of .ot".) el-e.
A$asha, or ether, the source of the inner sound or the nature of s#ace, ha(e to be e*#erienced, and
!ou ha(e to fuse with it.
7E. *o"$ ("t".' vo"$ ("tout' vo"$ l"2e a !ot ". -!a,e >a2a-a?. Full ("t".' full ("tout' full
l"2e te !ot ". te o,ea.. %Su, "- te -tate of te Yo)". ". me$"tat"o..&
"ntil !ou acDuire the sensation of em#tiness without restrictions.
7G. Tere -oul$ 3e .e"ter tou)t of te e@ter.al .or a.+ tou)t ("t".. E@,lu$".) all
tou)t %-u3/e,t"ve a.$ o3/e,t"ve& e -oul$ t".2 of .ot".).
You ha(e to sta! free from desires, identifications, and e(en as#irations in the (oid.
7H. Te e.t"re u."ver-e "- te fa3r",at"o. of tou)t o.l+. Te !la+ of te m".$ "- ,reate$
o.l+ 3+ tou)t. Tra.-,e.$".) te m".$' (", "- ,om!o-e$ of tou)t %tra.-format"o.-&'
f".$ re-t ". te ,a.)ele--. Te. -urel+' O Rama' tou -all f".$ Pea,e.
ama was the second to last Buddha before Arishna and ?autama that humanit! has $nown. B!
calling the reader ama the author im#lies that the realiJation of Buddha hood is #romised if the
reader is ca#able of rising abo(e thoughts.
78. #"2e ,am!or ". f"re' l"2e -alt ". (ater' tu- te m".$ $"--olve- ". ,o.ta,t ("t Real"t+.
emaining in the (oid slowl! changes into consciousness of the nothing of %un!ata or Birbija
%amadhi.
5/
E=. All tat ,a. 3e 2.o(. %a.$ all tat& "- 2.o(.' a.$ 2.o(le$)e %"t-elf& "- -a"$ to 3e te
m".$. We. 2.o(le$)e a.$ te 2.o(a3le are lo-t to)eter %("t te m".$&' tere "- .o
-e,o.$ (a+ %".e. .o $ual"t+&.
The mind or consciousness is made u# of $nowing, the $nown, and the one $nowing. >hen onl!
the one $nowing is left b! being aware of this (oid, dualit! is se(ered.
E1. Watever "- ". t"- (orl$' 3ot mo3"le a.$ "mmo3"le' all t"- "- te a!!eara.,e of te
m".$. We. te m".$ rea,e- te tra.-,e.$e.t -tate >D.ma." 9ava?' ver"l+ $ual"t+ "- .ot
e@!er"e.,e$.
Then !ou come to realiJe that all we normall! $ee# oursel(es bus! with is futile and of no
im#ortance. ,(er!thing comes forth from the state of (oid. %o there is nothing but (oid.
E0. A- all o3/e,t- of 2.o(le$)e are a3a.$o.e$' te m".$ "- a3-or3e$ %".to a3-olute 9e".)'
Co.-,"ou-.e--' 9l"--&. We. te m".$ "- tu- $"--olve$' te. te -tate of a3-olute.e--
>2a"val+a? %alo.e& rema".-.
B! letting the idea sin$ in, !ou can slowl! detach !ourself from all the objects of this world,
subtle and gross. >hat remains is finall! a freed consciousness.
E1. Tu- are te (a+- to Sama$"' ,o.-"-t".) of $"ffere.t mea.-' $e-,r"3e$ 3+ te )reat
a.,"e.t tea,er-' full+ 3a-e$ o. te"r o(. e@!er"e.,e.
@ne of the classical teachers that can be Duoted is Patanjali, the author of the &Yoga %utraIs&. In
his te*t, the different t!#es of %amadhi are e*#lained e*tremel! well. That scri#ture connects
(er! well to this one, and together the! form the literar! basis of the soFcalled 4lassical Yoga.
NADA
E5. Salutat"o.- to te Su-um.a' to Ku.$al"."' to te .e,tar flo(".) from te 6oo.' to te
6a.o.ma." %-tate& a.$ to te )reat Po(er ". te form of !ure Co.-,"ou-.e--.
This new in(ocation, with its recognition creates a renewed lin$ with hea(en, and causes a
refreshing ins#iration after all this theoriJing.
E7. No(' I 3e)". to $e-,r"3e te !ra,t",e of $evot"o. to Na$a >A.aata or u.-tru,2 -ou.$?
tat a- 3ee. tau)t 3+ Gora2-a.ata' (", "- -u"ta3le eve. to te u.lear.e$' (o are
u.a3le %$"re,tl+& to ,om!ree.$ te Trut.
In )0// this techniDue became clear to me b! a flash of intuition during a (acation on the
beautiful nudist cam#ing of Pauillac in southern 3rance, near the P!renees.
It is (er! sim#leH listen to the soFcalled ringing in !our ear or the sound of the surf that !ou can
hear in a conch. This sound is nothing else than the Bada sound, the sound of !our own energ!
channels .BadiIs2 on the etherical #lane. B! the act of listening, !ou enter a state of #erce#tion
and that is a natural %att(a state. B! continuing listening to Bada, the %att(a state s#reads itself
more and more in !our being.
50
Bowhere in literature ha(e I found an!thing remotel! useful about this subject. IE(e not met an!
teacher that could tell me an!thing useful about it.
EE. Te !r"meval #or$ >S"va? a- e@!ou.$e$ o.e ,rore a.$ a <uarter of effe,t"ve (a+- for
te atta".me.t of la+aA 3ut (e t".2 tat te o.e t".)' $evot"o. to Na$a alo.e' "- te mo-t
"m!orta.t of te %(a+- to& #a+a.
I agree com#letel!. This techniDue is sim#l! genialH so sim#le and !et so effecti(e.
EG. Te Yo)". -"tt".) ". te 6u2ta-a.a !o-ture a.$ a--um".) te Sam3av" 6u$ra
-oul$ l"-te. ("t ,o.,e.trate$ m".$ to te -ou.$ ("t".' ear$ ". te r")t ear.
You #re#are for concentration on Bada b! #racticing %hambha(i 8udra. At the end of this 8udra
!ou are reDuested to switch to listening to Bada.
EH. Clo-e te ear-' 3ot te e+e-' te .o-e a.$ te moutA te. a ,lear a.$ $"-t".,t -ou.$ "-
ear$ ". te !ure Su-um.a !a--a)e.
This is a reference to %hambha(i 8udra, as e*#lained earlier. The closing means controlling.
E8. I. all +o)", !ra,t",e- tere are four -ta)e-I Aram3a' Gata' Par",a+a a.$ N"-!att".
=e#endent on the le(el at which !ou hear the Bada sound, and fuse with it, !ou can discern the
stages mentioned abo(e.
ARA69HA*ASTHA
G=. Te. te Aram3ava-ta %"- $e-,r"3e$&I We. te 2.ot of 9rama >9rama Gra.t"'
(", "- ". te A.aata Ca2ra? "- !"er,e$ %3+ Pra.a+amaM' tere "- te 3l"-- ar"-".) from
te vo"$ %Su.+a or A2a-a of te eart&. *ar"ou- t".2l".) -ou.$- %a- of or.ame.t-& a.$ te
u.-tru,2 -ou.$ >A.aata Dva."? are ear$ %". te m"$$le of& te 3o$+.
Arambha(astha means the beginning stage. B! listening to Bada and the consecuti(e s#reading
of %att(a, the first $not of Brahman comes undone. It is located at the closest lower le(el, that of
the heart center.
G1. We. tere "- te 3e)"..".) %of te -ou.$& ". te vo"$' te Yo)". "- !o--e--e$ of a
lu-trou- 3o$+A e "- ra$"a.t' ("t a. e@<u"-"te fra)ra.,e' free of $"-ea-e- a.$ a- a full
eart %".e. f"lle$ 3+ Pra.a a.$ 9l"--&.
There are clear directions that #oint to successful Bada concentration in the beginning stageH
radiant bod!, e*Duisite fragrance, health and ha##iness.
GHATA*ASTHA
G0. Te. te Gatava-ta %"- $e-,r"3e$&I ". te -e,o.$ %-ta)e&' te Pra.a u."te- %("t
A!a.a' Na$a a.$ 9".$u& a.$ e.ter- te m"$$le Ca2ra. Te Yo)". te. 3e,ome- f"rm ".
!o-ture >A-a.a?' ("-e' a.$ ,om!ara3le to te Go$-.
/9
?hata(astha means stage of the #ot. Bow the le(el of ether itself is harmoniJed and the #iercing
of the $not on this le(el occurs. The #al#able signs of success areH firmness, wisdom b! #urified
e*#ression and being as beautiful as a ?od, b! ongoing harmoniJation of !our figure.
G1. We. te 2.ot of *"-.u "- te. !"er,e$ %3+ te Pra.a ". Kum3a2a& tere "- te
!rom"-e of -u!reme 3l"--. I. te At"-u.+a' te. tere ar"-e- a rum3l".) -ou.$ a- of a
2ettle$rum.
Bliss and the rumbling sound of a $ettledrum are a sign of success.
PARICAYA*ASTHA
G5. Te. te Par",a+ava-ta %"- $e-,r"3e$&I I. te t"r$ -ta)e' a -ou.$ l"2e tat of a $rum
>mar$ala? "- ear$ ". te a2a-a %3et(ee. te e+e3ro(-&. Te. %te Pra.a& rea,e- te
6aa-u.+a' (", "- te -eat of all S"$$"B-.
Parica!a(astha literall! means the state of growth. Here the $not of udra or %hi(a is #ierced in
the forehead center, near the etherical le(el.
G7. Hav".) )o.e 3e+o.$ te 3l"--ful -tate of te m".$ %ar"-".) from te ear".) of te
-ou.$-& tere "- te e@!er"e.,e of te .atural -tate of 3l"-- %of te Atma.&. Te. e 3e,ome-
free from $"-or$er- %of te umor-&' !a".' ol$ a)e' u.)er a.$ -om.ole.,e.
B! &humor& the three =oshaIs or t!#es are meantH wind, bile, and #hlegm. The #roof of success
in this stage is #ure bliss, elimination of disease, aging, hunger and slee#.
NISPATTYA*ASTHA
GE. Te. te N"-!att+ava-ta %"- $e-,r"3e$&I Hav".) 3ro2e. te 2.ot of Ru$ra %Ru$ra
Gra.t"' ". te A/.a Ca2ra& te Pra.a rea,e- te -eat of I-vara %(", "- ". te a2a-a
3et(ee. te e+e3ro(-&. Te. ". N"-!att" tere "- ear$ a -ou.$ a- of te flute (",
a--ume- te re-o.a.,e of *".a >-tr".) ".-trume.t?.
Bis#att!a(astha means the stage of dissolution. The listening to Bada leads to the fusion with
Ish(ara. You can $now that !ou ha(e reached it b! the sound of a flute.
GG. Te ".te)rat"o. of te m".$ %". a -tate (ere te -u3/e,t 4o3/e,t $ual"t+ $oe- .ot e@"-t&
"- ,alle$ Ra/a Yo)a. Su, a Yo)".' 3e".) te ma-ter of ,reat"o. a.$ $e-tru,t"o.' 3e,ome-
te e<ual of I-vara.
B! harmoniJation of the mind, than$s to concentration on a single element, !ou acDuire the
Dualities a $ing. That is wh! it is called aja Yoga.
GH. #et tere 3e l"3erat"o. or .ot' ere "- !erfe,t 3l"--. T"- 3l"-- ar"-".) from a3-or!t"o.
>#a+a? "- o3ta".e$ trou) Ra/a Yo)a.
The whole #rocess is based on fusion or union with the #ercei(ed object, the Bada %ound, which
manifests itself on different le(els. It is a #leasant #rocess of concentration.
/)
G8. Tere are te mere Hata Yo)".- ("tout te 2.o(le$)e of Ra/a Yo)a. I re)ar$ tem to
3e !ra,t"t"o.er- (o $o .ot o3ta". te fru"t of te"r effort-.
Hatha Yoga is but #re#aration. The real stuff ha##ens in aja Yoga.
H=. Co.tem!lat"o. o. %te -!a,e 3et(ee.& te e+e3ro(-' ". m+ v"e(' lea$- to te atta".me.t
of te D.ma." Ava-ta ". a -ort t"me. Eve. for !eo!le of a mo$e-t ".telle,t' t"- "- a -u"t4
a3le mea.- for atta".".) te -tate of Ra/a Yo)a. Te -tate of a3-or!t"o. ar"-".) from Na$a
)"ve- "mme$"ate e@!er"e.,e.
%ince the introduction of this concentration techniDue in our school remar$abl! more #eo#le ha(e
reached contem#lation and meditation than before.
H1. I. te eart- of )reat Yo)".- (o rema". ". a -tate of Sama$" trou) ,o.,e.trat"o.
o. Na$a' tere "- a !le."tu$e of 9l"--' u.e<uale$' -ur!a--".) all $e-,r"!t"o.' a.$ (", te
3le--e$ Tea,er >Sr" Guru.ata? alo.e 2.o(-.
A great Yogi can be recogniJed b! his abilit! to reach bliss at will. He reaches it b! Ananda
%amadhi. A great warm feeling in the heat de(elo#s.
H0. Te ,o.tem!lat"ve ma. >6u."?' av".) ,lo-e$ "- ear- ("t te %tum3- of te& a.$-'
-oul$ fo,u- "- m".$ o. te %m+-t",al& -ou.$ %tat "- ear$ ("t".& u.t"l e atta".- te
"mmuta3le >Tur+a?I
=o !ou want to reach contem#lationK %it, #erform %hambha(i 8udra and listen to Bada.
H1. Trou) te !ro,e-- of -u-ta".e$ l"-te.".)' t"- "..er -ou.$ $ro(.- te e@ter.al
-ou.$-. Te Yo)". %(o $evote- "m-elf to te Na$a& over,ome- all ".-ta3"l"t+ of m".$ ".
f"ftee. $a+-' a.$ 3e,ome- a!!+.
Prat!ahara or detachment is necessar! to not hear the e*ternal sounds. It is done this wa!H
imagine !ou hear something outside of !ourself, determine what it is e*actl!, which acti(ates
!our intellect, and from this #owerful #osition, !ou decide to withdraw !our attention from the
e*ternal soundL !ou allow this withdrawal to occur and !ou aim !our attention at the Bada sound,
which !ou chose for.
H5. Dur".) te "."t"al -ta)e- of te !ra,t",e' var"ou- !rom".e.t' "..er -ou.$- are ear$.
9ut' (e. !ro)re-- "- ma$e' more a.$ more -u3tle %-ou.$-& are ear$.
Because !our consciousness mo(es to e(erFhigher le(els, #erce#tion becomes subtler.
H7'HE. I. te 3e)"..".)' var"ou- -ou.$- are ear$ ("t". te 3o$+ re-em3l".) to-e of te
o,ea.' te ,lou$-' te 2ettle$rum a.$ te Jar/ara $rum. I. te m"$$le' %te -ou.$- &
re-em3le to-e of te $rum >6ar$ala?' te ,o.,' te 3ell a.$ te or.. F".all+' te -ou.$-
re-em3le to-e of te t".2l".) 3ell-' te flute' te *".a' a.$ 3ee-. Tu- are ear$ te
var"ou- -ou.$- from te m"$$le of te 3o$+.
/6
I remember the first time I heard bells li$e it was !esterda!. It was just li$e the carillon of the
Halletoren of Brugge .Belgium2. A might! and !et melodic sound. %im#l! beautiful.
HG. Eve. (e. te lou$ -ou.$- re-em3l".) to-e of te ,lou$- a.$ te 2ettle$rum are
ear$' atte.t"o. -oul$ 3e tur.e$ to te -u3tler a.$ -t"ll -u3tler -ou.$- alo.e.
=onEt be distracted b! these beautiful sounds. %ta! with the Bada sound. It will ha##en that !ou
canEt hear it an! more, it will become so subtle. Aee# with it.
HH. Eve. tou) atte.t"o. ma+ -"ft from te )ro-- to te -u3tle %-ou.$-&' or from te
-u3tle to te )ro-- %amo.) "..er -ou.$-&' "t -oul$ .ot 3e allo(e$ to (a.$er el-e(ere'
3e".) %3+ .ature& u.-tea$+.
Bada is the sound made b! the flowing of energ!. This flow can be #ercei(ed at a (er! high le(el.
It is (er! subtle then. It can also be listened to on a lower le(el. Then it is grosser. >hen !our
attention has been distracted b! someFthing else, !our #erce#tion of the Bada sound will be
dis#elled, and !ou will get a !oF!o effect.
H8. I. (atever "..er -ou.$ te m".$ f"r-t fo,u-e- "t-elf' ". tat "t rea,e- -tea$".e--' a.$
alo.) ("t "t %te -ou.$' te m".$& )et- $"--olve$.
It doesnEt matter what object !ou concentrate on, as long as !ou hold on to it.
8=. A- a 3ee $r".2".) o.e+ ,are- .ot for te o$or' -o te m".$ a3-or3e$ ". Na$a' $oe- .ot
,rave te o3/e,t- %of e./o+me.t&.
The criterion for success with the listening to Bada is the com#lete insensiti(it! to all other
#henomena.
81. Te -ar! "ro. )oa$ of Na$a effe,t"vel+ ,ur3- te m".$' (", "- l"2e a. ele!a.t ". rut
%$"ff",ult to ,o.trol& (a.$er".) ". te )ar$e. of -e.-e4o3/e,t-.
The Bada sound is attracti(e to all, because it is !ou own sound. You are hearing !our own being.
It can also ins#ire the listener to realiJe he is listening to the (oice of ?od, because the energ!
(ibration of his being is connected to and coming from the 4osmos.
@nl! when the #ractitioner can raise enough interest for this fantastic e*ercise can he successfull!
$ee#s his attention on the sound.
80. We. te m".$' av".) $"-,ar$e$ "t- re-tle--.e-- %,au-e$ 3+ "t- ,o.-ta.t "$e.t"f",at"o.
("t -e.-e o3/e,t-&' "- el$ %-tea$fa-t& 3+ Na$a' "t 3e,ome- totall+ "mmo3"le' l"2e a 3"r$ tat
a- lo-t "t- (".)-.
B! losing !ourself in the Bada sound and identif!ing with it, silence occurs.
81. O.e (o "- $e-"rou- of o3ta".".) -overe").t+ ". Yo)a -oul$ !ut a(a+ all me.tal
a,t"v"t+' a.$' ("t a full+ ,o.,e.trate$ m".$' -oul$ me$"tate o. Na$a o.l+.
/1
3rom the intense and re#eated #ractice to this silent e*#erience of silence the energ! channels
become (er! strong. The basic structure of !our being is being consolidated. You can indeed
become immensel! #owerful on all le(els, #h!sical, (ital, emotional, mental and e(en s#iritual.
85. Na$a "- l"2e te .et (", e.-.are- te $eer ("t". %".e. te m".$& a.$ "t "- al-o te
u.ter (o -la+- te $eer ("t". %te m".$&.
The techniDue of listening to Bada is not onl! a good means to control !our thoughts, but also an
e*cellent means to com#letel! eliminate !our thoughts and rise abo(e them to %amadhi.
87. It %Na$a& "- l"2e te 3olt' (", lo,2- te or-e ("t". %".e. te m".$& of a -elf4,o.trolle$
%Yo)".&. A Yo)". -oul$ terefore $a"l+ !ra,t",e me$"tat"o. u!o. Na$a.
8a$e a habit of just sitting down and listening to Bada
@nl! b! re#eated #ractice will this e*ercise become an integral #art of !ou life.
8E. Te m".$ "- l"2e <u",2-"lver' (",' 3+ te a,t"o. of Na$a' (", "- l"2e -ul!ur' "-
3ou.$ %-ol"$"f"e$& a.$ free$ of "t- re-tle--.e--' a.$ "- a3le %e.a3le- o.e& to move ". te -u!4
!ortle-- -2+ %(", "- 9rama.&.
Your being .lead2 changes into that of a godFbeing .gold2 b! letting !our mind .mercur!2 fuse
with the Bada sound .sul#hur2
8G. Te m".$ "- l"2e a -er!e.t ("t".' (", o. ear".) te Na$a' 3e,ome- o3l"v"ou- to all
el-e a.$' a3-or3e$ ". te o.e t".) $oe- .ot move a(a+ el-e(ere.
B! re#eated #ractice, !our mind will be tamed, and will s#ontaneousl! and ha##il! merge with
the Bada sound.
8H. Te f"re 3ur.".) ". a !"e,e of (oo$ -u3-"$e- alo.) ("t te %3ur.t out& (oo$. So al-o'
te m".$ $"re,te$ to Na$a "- a3-or3e$ alo.) ("t "t.
The merging of the mind in Bada ha##ens naturall!, and effortlessl! as a fire. You donEt ha(e to
do an!thing. You onl! ha(e to concentrate. The rest ha##ens b! itself.
88. Te m".$ "- l"2e a $eer' $ra(. 3+ te -ou.$ of 3ell-' et,. a.$ el$ -t"ll' a.$ %e.,e& -la".
("t ea-e %".e. totall+ -"le.,e$& 3+ o.e (o "- e@!ert ". ,o.troll".) Pra.a %ar,er+&.
As eas! as that. >hen I was in Africa with m! father hunting for antelo#e, it was just as eas!.
You onl! had to hide out near a drin$ing #lace, and shortl! an animal, for e*am#le, a Bolo$o .littF
le antelo#e2 a##eared. 3ather shot once and we had dinner.
1==. Tere "- te -ou.$ of te m+-t",al re-o.a.,e' (", "- ear$. Te <u".te--e.,e of tat
-ou.$ "- te %-u!reme& o3/e,t of 2.o(le$)e %".e. te -elf4"llum".ate$' a3-olute Co.-,"ou-4
.e--&. Te m".$ 3e,ome- o.e ("t te o3/e,t of 2.o(le$)e. Te m".$ $"--olve- tere"..
Tat "- te -u!reme -tate of *"-.u %te all4!erva$".) Self&.
/:
The god 'ishnu re#resents %att(a state. >hen !ou lose !ourself in #erce#tion .%att(a2 of the
Bada sound .!our %elf and at the same time the di(ine2 !ou acDuire the Dualit! of +nana or
$nowledge, because that is %att(a as well, and !ou become one with 'ishnu.
1=1. Te ,o.,e!t"o. of A2a-a %te -u3-tratum of -ou.$ e@"-t- a- lo.) a- -ou.$ "- ear$.
Te -ou.$le--' (", "- te -u!reme' Real"t+ >9rama.? "- ,alle$ te -u!reme Self >Atma.?.
The energ! (ibration ma$es sound. It is Bada. But the same energ! (ibration has a s#iral sha#ed
trac$ and ta$es s#ace. This is A$asha.
Bada is the result of the collision of the flow of energ! on the im#ressions, %ams$araIs, that are in
the energ! channel, li$e the stone in the ri(erbed causes the wa(es in the ri(er. >hen Bada can
no longer be #ercei(ed, the im#ressions ha(e disa##eared, and the s#iralFsha#ed trac$ of the
energ! (ibration will change into a straight one because the flow is no longer slowed and
therefore s#eeds u# considerabl!. That is Atman.
1=0. Watever "- ear$ of te .ature of te m+-t",al Na$a "- ".$ee$ Sa2t". Tat ". (",
all te eleme.t- >TattvaB-? f".$ $"--olut"o.' te formle-- %9e".)&' tat "- te -u!reme #or$
>Parame-vara?. Tu- e.$- te ".<u"r+ ".to Na$a.
The collision of energ! on an im#ression causes the rajas and Tamas forms of energ!, in the same
wa! as sound and a (orte* occur where water collides with big stones in a ri(er. That which we
hear is the ajas #art, the %ha$tiFdominated #art of the #henomenon. @nce the energ! (ibration
was #ure, without im#ressions. That was the di(ine. >e were #art of it. 7ong ago the (ibration
has been affected b! im#ressions, and we got stuc$ in the c!cle of rebirth. Bow is the time to
emerge from that c!cle and return to our father, the source of all this.
A YOGI IN SA6ADHI
1=1. All te !ro,e--e- of Hata a.$ #a+a Yo)a are 3ut mea.- for te atta".me.t of Ra/a
Yo)a. Te ma. (o a- atta".e$ Ra/a Yo)a tr"um!- over T"me >Deat?.
Yoga is not meant to treat !our o(aries, as some soFcalled Yoga teacher has #ublicl! claimed with
good intentions, but to control life and conDuer time. 3or that goal Hatha Yoga and 7a!a Yoga
#re#are !ou. aja Yoga com#letes this ambitious #roject.
1=5. 6".$ >Tattva? "- te -ee$' Hata +o)a "- te -o"l' a.$ ,om!lete $e-"rele--.e-- "- te
(ater. W"t te-e tree' te Kal!a *r2-a' (", "- te D.ma."4Ava-ta' -!r".)- u!
"mme$"atel+.
The tree of wishes .Aal#a Taru 4ha$ra2 is located in the heart area and reflects !our crown center.
A Yogi uses it to #ronounce wishes a ma$e them become realit!. The three #arts referred to
.mind, Hatha Yoga and desirelessness2, are (er! im#ortant in creation or magic, which can onl!
come about in a state of thoughtlessness.
@ur 8asters 4ourse treats this subject e*tensi(el!.
1=7. 9+ ,o.-ta.t me$"tat"o. u!o. Na$a' all u.$e-"ra3le a,,umulate$ !ro,l"v"t"e- >!a!a-?
are el"m".ate$. Te m".$ a.$ te Pra.a are %tu-& a3-or3e$ $ef"."tel+ ". te -ta".le--
%,o.-,"ou-.e--' (", "- $evo"$ of Gu.aB- or attr"3ute-&.
/;
Pa#a means sin as well. %o !ou can erase !our sins with concentration on BadaM =idnEt +esus of
BaJareth, the last great Boddhisatt(a, sa! something similar when he was tal$ing about &Belie(e
in ?od and all !our sins will be forgi(en&K

1=E. Dur".) te D.ma." Ava-ta' te 3o$+ 3e,ome- a3-olutel+ l"2e a lo) of (oo$' a.$ te
Yo)". ear- .ot eve. te %lou$& -ou.$- of a ,o., or $u.$u3" >a lar)e $rum?.
The state of thoughtlessness eliminates all #erce#tion and all action.
1=G. Te Yo)". (o a- !a--e$ 3e+o.$ all te -tate- "- free$ from all tou)t- %a.$
memor"e-& a.$ (o a!!ear- a- "f $ea$ %". e. "m!erv"ou- to e@ter.al -t"mul"& "- l"3erate$
("tout $ou3t.
Bow it comes down to holding on to the state of thoughtlessFness. 3or man! !ears, ma!be more.
The #rocess of harmoniJing wor$s its wa! dee#er and dee#er into !our being, and one da! !ou
will be liberated. %omebod! li$e that will be seen as liberated just as a second !ear medicine
student will be seen to be a doctor alread! b! his en(ironment and himself.
1=H. A Yo)". ". Sama$" "- .ot -(allo(e$ u! 3+ te T"me !ro,e-- %$eat&A e "- .ot affe,te$
3+ %te fru"t of& a,t"o. >Karma?A e ,a..ot fall u.$er a.+ ".flue.,e %from !er-o.-'
".,a.tat"o.-' et,.&.
Prof. Harr! "#adh!a! told me that after the war se(eral ,nglish tourists found a Yogi in ca(e one
da!. He was co(ered with dust and dee#l! immersed in %amadhi. B! their #resence he slowl!
awa$ened.
His first words were remar$ableL &Ha(e the ,nglish soldiers in(aded India alread!K& The man
had gone in %amadhi before the time that the ,nglish ca#tured India as a colon!.
1=8. A Yo)". ". Sama$" a!!ree.$- .e"ter -mell' ta-te' form' or ,olor' tou,' or -ou.$A e
$oe- .ot re,o)."Fe "m-elf or oter-.
This is clearl! Birbija %amadhi. The consciousness is at the le(el of Atman, abo(e the ego or
Aham$ara.
11=. O.e ". (om te m".$ "- .e"ter a-lee! .or a(a2e' %(o-e m".$& "- free of memor"e-
a.$ of for)etful.e--' (", .e"ter )oe- ".to o3l"v"o. .or ".to a,t"v"t+44 -u, a o.e "- ".$ee$
l"3erate$.
A rare descri#tion of liberation.
111. A Yo)". ". Sama$" "- .ot affe,te$ 3+ eat or ,ol$' !a". or !lea-ure' o.or or $"-o.or.
Again Birbija %amadhi.
110. *er"l+' e "- a l"3erate$ o.e' (o "- ale %".e. (o-e -e.-e a.$ m".$ are ,lear a.$
u.,lou$e$&' (o "- ". te (a2".) -tate' +et a!!ear- to 3e ". -lee!' $evo"$ of efflu@ or ".flu@
/C
or e.er)+ %$ue to Kum3a2a&.
A sic$ or uncontrolled #erson cannot be liberated ali(e, +i(anmu$ti.
111. A Yo)". ". Sama$" "- .ot vul.era3le to a.+ (ea!o.-' .ot a--a"la3le 3+ a.+ !er-o.-'
.ot -u3/e,t to ,o.trol 3+ te u-e of ma.tra- a.$ Ya.traB- >".,a.tat"o.- a.$ ma)",al
$"a)ram-?.
The Yogi in %amadhi is so #owerfull! %att(a that nothing can touch him, not e(en a wea#on or
incantation.
115. A- lo.) a- te Pra.a $oe- .ot flo( ". te ,e.tral (a+ >Su-um.a? a.$ e.ter te
9ramara.$ra' a- lo.) a- te -eme. $oe- .ot 3e,ome -tea$+ trou) te re-tra".t of
e.er)+' a- lo.) a- te m".$ $oe- .ot' ". me$"tat"o.' refle,t te .atural -tate %of te o3/e,t
,o.tem!late$ u!o.' ".e. 9rama.& -o lo.)' to-e (o tal2 of -!"r"tual 2.o(le$)e ".$ul)e
o.l+ ". 3oa-tful a.$ fal-e !rattle.

It alwa!s loo$s good to tal$ about s#iritualit!. There are numerous seminars and wor$sho#s
about the subject. ItIs a #it! when the s#ea$er doesnEt #ractice what he #reaches. Then his
enlightened #erson would con(ince #eo#le on its own.
E.$
/5
RE*IEW
It has been forbidden for me to #ut this $nowledge, acDuired in such a remar$able wa! in )0/CF
/5, on #a#er for a long time. >hate(er I tried, m! attem#ts $e#t stranding. @nl! in )001, it
seemed li$e something had changed. The $nowledge had ri#ened, and e(er! inch of it #roofed to
be right. I got the green light.
>hile rereading the te*t, I feel admiration, boundless admiration for this most fantastic science
e(er #ut to writing b! man. At the same time this feeling arises in me againH
&>ho am I to be allowed to do thisK&
8a!be !ou now understand a little more of the Hatha Yoga Pradi#i$a and can share some of m!
enthusiasm for it. 8a!be !ouEll as$ !ourself the DuestionH
&>ho am I to be allowed to e*#erience thisK&
And to bring this wonderful $nowledge into #ractice is difficult on !our own. Therefore I in(ite
!ou to consider attending m! Professional Yoga Training. 8ore information are in our the
website www.rajaF!oga.org
3inall! m! wish isH that !ou ma! realiJe !our %elf, using this $nowledge, which has been granted
to me, and #ass it on to !our belo(ed ones.
And, if !ou li$ed this $nowledge, and wish it to be s#read further, #lease go to !our ban$ and
ma$e a mone! transfer toH
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