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The 驰辞驳补办耻峁囜笉补濒颈苍墨 鲍辫补苍颈峁�a诲 mentions four types of 辫谤腻峁嚹乱腻尘补. These are鈥�厂奴谤测补产丑别诲墨; 鲍箩箩腻墨; 艢颈迟补濒墨; 叠丑补蝉迟谤颈办腻;^[1].

The 驰辞驳补艣颈办丑辞辫补苍颈峁�a诲^[2] also mentions only four types as 驰辞驳补办耻峁囜笉补濒颈苍墨, 鲍辫补苍颈峁�a诲. The 艢腻峁囜笉颈濒测补 鲍辫补苍颈峁�a诲, however mentions another called鈥�厂墨迟办腻谤补.^[3]

In addition to the these five, the 贬补峁环补测辞驳补辫谤补诲颈辫颈办腻^[4] and 骋丑别谤补峁囜笉补 厂补峁僪颈迟腻,^[5] mention four more such as鈥�产丑谤腻尘补谤墨, 尘耻谤肠丑腻, 辫濒腻惫颈苍颈 and 办别惫补濒墨.

So in all there are the following nine namely:-

1. 厂奴谤测补产丑别诲墨,
2. 鲍箩箩腻测墨,
3. 艢颈迟补濒墨,
4. 厂墨迟办腻谤墨,
5. 叠丑补蝉迟谤颈办腻,
6. 叠丑谤腻尘补谤颈,
7. 惭奴谤肠丑腻,
8. 笔濒腻惫颈苍墨 and
9. 碍别惫补濒墨.

It may also be noted that while the first eight are called sahita kumbhaka i.e. those win which recaka and 辫奴谤补办补 are involved, the last one is simply kumbhaka without any recaka or 辫奴谤补办补.

(i) 厂奴谤测补产丑别诲补苍补 :

The 测辞驳墨 sit on a comparable seat, adopt a posture like 蝉耻办丑腻蝉补苍补, 蝉颈诲诲丑腻蝉补苍补, 辫补诲尘腻蝉补苍补 etc. and suck in the outside air through the right nostril. Thereafter he should hold it in order that it fills the body right from the nails to the hair. Thereafter release the air from the left nostril slowly. This excellent 辫谤腻峁嚹乱腻尘补 should be done repeatedly.

Benefit: This 辫谤腻峁嚹乱腻尘补 cleaness the head, it destroys all the four types of diseases caused by the disturbance of air element. This 辫谤腻峁嚹乱腻尘补 is also very effective in destroying the intestinal worms.^[6]

(ii) 鲍箩箩腻测墨 :

Close the mouth. Then suck in air slowly through the two 苍腻岣嵞玸 (滨岣嵞� and 辫颈峁単补濒腻) i.e. both the nostrils鈥搑ight as well as left.

The inhaling should be such as may brush against the throat and right upto the heart and it should create a sound. (Something like the one you have in snaring). Hold it as before and then exhale through the left nostril. This 辫谤腻峁嚹乱腻尘补 can be done even when you are walking or sitting.

Benefit: This 辫谤腻峁嚹乱腻尘补 removes the heat that arises in the head. It is an excellent remedy for curing the phlegm in the threat. It also cures accumulation of water in the veins (苍腻岣嵞玸). It cures diseases related to the semen.^[7]

(iii) 艢颈迟补濒墨 :

In this 辫谤腻峁嚹乱腻尘补 the air is to sucked with the tongue and after holding the same released slowly through both the nostrils.

The name of this 辫谤腻峁嚹乱腻尘补 is derived from its cooling effect on the body. 碍耻尘产丑颈办腻 is a feminine form of kumbhaka and 艣墨迟补濒墨 is the feminine form of 艣墨迟补濒补 meaning cool and qualifies 办耻尘产丑颈办腻.

Benefits: This 辫谤腻峁嚹乱腻尘补 cures (i) enlargement of the spleen, (ii) tuberculosis (iii) diseases caused by the disturbance of fire element. (iv) fever, (v) thirst (vi) different types of poisons.^[8]

(iv) 叠丑补蝉迟谤颈办腻:

(i) Sit in 辫补诲尘腻蝉补苍补 posture (in case, one can not adopt this posture assume any other which is found to be comfortable). It is however, likely that the padma posture is more useful in this 辫谤腻峁嚹乱腻尘补) with straight neck and abdomen.

(ii) After this empty the breath with the breath. This means that instead of doing it the usual way, do it a little more forcefully and consciously.

(iii) Now such in the air with force through the nostrils in such away that it touches the thorat and right upto the head, making the inhale with a sound.

(iv) Thereafter exhale in the same way (through the nostrils).

(v) In hale and exhale this repeatedly.

(vi) In this way the air inside the body should be brought in motion exactly in the same way as the ironsmith works his bellows forcefully.

(vii) Thereafter when you feel some fatique in the body, exhale with the left nostril.

(viii) Thereafter, when once again the abdomen is full of air, hold it for a while there with the nostrils closed lightly with the index fingers.

(ix) Do the kumbhaka as usual and thereafter exhale with the left nostril.

Benefits:

(i) This 辫谤腻峁嚹乱腻尘补 takes away the heat fire that arises in the throat.
(ii) This increases the body heat fire.
(iii) This is instrumental in awakening the 办耻峁囜笉补濒颈苍墨.
(iv) It meritorious destroys sin, is bestower of well being and gives comfort.
(v) It destroys the blockages at the mouth of the Brahma 苍腻岣嵞� i.e. 蝉耻峁�u尘苍腻 caused by the accumulation of phlegm etc. there.
(vi) This is instrumental in piercing the three knots (granthi) born out of the three 驳耻峁嘺蝉 viz. sattva, rajas and tamas.^[9]

(v) 厂墨迟办腻谤墨:

Suck in the air through the mouth, creating a hissing sound. Hold according to capacity and then release the same through both the nostrils.

Benefits: By doing the 辫谤腻峁嚹乱腻尘补, one can avoid hunger, thirst, sloth and sleep. By doing this one can become another cupid (办腻尘补诲别惫补).^[10]

(vi) 叠丑谤腻尘补谤墨:

The word brahmara means a 鈥�black bee鈥�. 叠丑谤腻尘补谤墨 is the feminine form of bhramara, which is an adjective derived from 产丑谤腻尘补谤墨 meaning a bee. This 辫谤腻峁嚹乱腻尘补 takes its name from that since while doing this a sound like that of a bee is produced.

While doing this 辫谤腻峁嚹乱腻尘补 do it forcefully and with a sound resembling that of bee. So also create the same sound while releasing the breath slowly, inhaling and exhaling is to be done alternately through both the nostrils.

Benefits: By practicing this 辫谤腻峁嚹乱腻尘补, the 测辞驳墨 experience an indescribable mental joy.^[11]

The description of this 辫谤腻峁嚹乱腻尘补 as given by the 骋丑别谤补峁囜笉补 厂补峁僪颈迟腻 is however, quite different from what has been described by the other 鲍辫补苍颈峁�a诲. According to this

At midnight when all sorts of sounds of birds etc. have ceased (i.e. pindrop silence) the practitioner should do 辫奴谤补办补 (inhale) and kumbhaka (holding), closing both his ears, with his hands. Having done so, he should try to hear the auspicious inner sound (苍腻诲补) in the right ear. In due course he will hear different types of sounds beginning with the sound of a cricket and ultimately the dundubhi war drum, ultimately leading to 厂补尘腻诲丑颈.^[12]

(vii) 惭耻谤肠丑腻:

According to 贬补峁环补测辞驳补 辫谤补诲颈辫颈办腻 鈥淎t the end of 辫奴谤补办补 (inhale), do the j膩landhara bandha (lock) firmly and then release the air slowly. This 辫谤腻峁嚹乱腻尘补 called 尘奴谤肠丑腻 induces a swooning of the mind and gives pleasure and relief.^[13]

The description given by the 骋丑别谤补峁囜笉补 sa峁僪it膩 is, however, a bit different鈥揇o kumbhaka (holding) with case and then apply the mind in the spot in between the eye brows (腻箩帽腻肠补办谤补). Forget all the sense objects. This swooming of the mind gives great relief. The uniting of the mind with the soul certainly produces bliss.^[14]

(viii) 笔濒腻惫颈苍墨:

When the abdomen is filled with air and the entire inside of the body is filled with air to the maximum, the body becomes capable of floating on water like the leaf of a lotus.^[15]

(ix) 碍别惫补濒墨:

This is a very difficult 辫谤腻峁嚹乱腻尘补. Success in this can be achieved only after a long and sustained effort.

This 辫谤腻峁嚹乱腻尘补 constitutes only kumbhaka (holding of the breath) and there is no recaka (exhaling) or 辫奴谤补办补 (inhaling) in it. At first grasp this seems to be an impossibility, but the possibility starts emerging once the concept is clear. The 骋丑别谤补峁囜笉补 sa峁僪it膩 says:-

The breath goes out with the sound HA and enters again with the sound SA. (put together, that becomes 贬补峁僺补). That way human being ulters this 骋腻测补迟谤墨 called 补箩补辫腻 twenty one thousand and six hundred times during one day and night at the rate of fifteen respirations per minute.

This respiration called 丑补峁僺补 is associated with three points in the body viz.

(i) the m奴l膩dh膩ra cakra between the 补峁嘘蝉 and the genital;
(ii) the an膩hata cakra the lotus at the heart;
(iii) the twin nostrils.

Footnotes and references:

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[1]:

鈥宻uryojj膩y墨 艣ital墨 ca bhastr墨 caiva caturthik膩 | Yo. Ku峁�-I.21.鈥�

[2]:

ath膩bhyaset s奴ryabhedamujj膩y墨m c膩pi 艣italam |
bhastram ca sahito 苍腻尘补 蝉测腻迟肠肠补迟耻峁ａ弓补测补办耻尘产丑补办补岣� || 驰辞驳补艣颈办丑补-耻辫补苍颈峁�a诲 23.

[3]:

鈥�艢腻峁囜笉颈濒测补 鲍辫补苍颈峁�a诲-I.VII-13-3.

[4]:

鈥宻奴ryabhedamujjay墨 艣墨tk膩r墨 艣itat墨 tath膩 bhastrik膩 产丑谤腻尘补谤墨 尘耻谤肠丑腻 plarin墨tya峁ａ弓a鈥搆umbha k膩岣� || 贬补峁环补测辞驳补-辫谤补诲墨辫补II-44.鈥�

[5]:

Sabito岣� s奴ryabheda艣ca ujjay墨 艣ital墨 tath膩 bhastrik膩 产丑谤腻尘补谤墨 尘耻谤肠丑腻 办别惫补濒墨 c膩峁ａ弓a 办耻尘产丑颈办腻岣�. 骋丑别谤补峁囜笉补 厂补峁僪颈迟腻-V-46.

[6]:

贬补峁环补测辞驳补-辫谤补诲墨辫补-II-48-50

[7]:

鈥孖bid-II-51, 53; Yogaku峁囜笉alini 鲍辫补苍颈峁�a诲-I-26-29.

[8]:

鈥屸�渕ukhena v膩yum sa峁僩ruhya pr膩峁嘺randhre峁嘺 recayet |
s墨tal墨kara峁嘺m cedam hanta pittam 办峁�u诲丑腻尘 迟峁涐梗腻峁� || 驰辞驳补艣颈办丑补-耻辫补苍颈峁�a诲-I-95.
also, 鈥�jivhay膩 v膩yum g峁沨itv膩 yatha艣akti kumbhayitv膩 n膩s膩bhy膩m recayet tena gulmapl墨h膩 jvarapitta峁�udh膩di na艣yati || 艢腻峁囜笉颈濒测补 鲍辫补苍颈峁�a诲-I. VII-13-4.

[9]:

鈥孻ogaku峁囜笉alini 鲍辫补苍颈峁�a诲-I鈥�32 to 39; 贬补峁环补测辞驳补-辫谤补诲墨辫补-II-59-67.

[10]:

鈥屌毮遽箛岣嵕北舨獠� 鲍辫补苍颈峁�a诲-I-VII-13-3; 贬补峁环补测辞驳补-辫谤补诲墨辫补-III-54-56.

[11]:

鈥宐eg膩dghe峁�am 辫奴谤补办补m bh峁涐箙g墨苍腻诲补m recakam mandam mandam |
测辞驳墨ndr膩峁嚹乵evambhy膩sayog膩c墨tte 箩腻迟腻 办腻肠墨诲腻苍补苍诲补濒墨迟腻 || 贬补峁环补测辞驳补-辫谤补诲墨辫补-II-68.

[12]:

鈥尦页蟊鸢�补峁囜笉�� 厂补峁僪颈迟腻-V-78-82.

[13]:

鈥宲奴rak膩nte g膩岣峢ataram vadhv膩 j膩landharam 艣anti岣� |
谤别肠补测别苍尘耻谤别丑补苍腻办丑测别测补峁� 办峁泃惫腻 manor尘奴谤肠丑腻 sukhaprad膩 || Ibid-II-69.

[14]:

鈥宻ukhena kumbhakam 办峁泃惫腻 mana艣ca bh峁泇ontaram |
santyajya vi峁�ay膩n sarv膩峁� manor尘奴谤肠丑腻 sukhaprad膩 |
腻迟尘补苍颈 manasa yogad膩manda j膩yate dh峁泇am || Ibid-V-83.

[15]:

鈥宎苍迟补岣�p谤补惫补谤迟颈迟辞诲腻谤补尘腻谤奴迟腻辫奴谤颈迟辞诲补谤补岣� |
payasyag膩dhepi sukh膩tplavate padmapatravat || 贬补峁环补测辞驳补-辫谤补诲墨辫补-III.70.