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The pranayama proceeds for cleaning the nadis are simple yet they have to be learnt through successive stages and cannot be hastened through. Adopting padmasana, the yogi should inhale breath through the left nostril and having retained it to his capacity should exhale it through the right nostril. Then, he should again fill in the thoracie cavity by inhaling breath through the right nostril and exhaling through the left nostril, after performing kumbhaka in a systematic manner (Hathayoga-pradipika II 7,8). By constant and prolonged practice of pranayama in this manner, all the nadis get purified in three months or more (Hathayoga-pradipika II.10). This pranayama technique is so called anuloma-viloma in certain yogic texts (Brahmanands Jyotsha, II 48). Sitting erect, keeping the spine, neck and the head straight, inhale as much as possible without using the r chest. Use only disphragm. This will be indicated by the protuberance of the abdoman while inhaling. After this, expand the chest as much as possible while continuing to imhale continue inhaling, but now arise the shoulders and the collar-bones- while exhaling, and reverse the process of inhalation. Bring down the shoulders, contract the chest

33 and relax the disphragm. One must can inhale and exale maximum using, the process, minimum energy . This is yogic breathing Jaggi, 1973, p.47). Swami Vivekananday discussed about Pranayama in his book Rajayoga. To control Prana is Pranayam. The respiration has very little relation with with the Pranayam. We can clearly see the movement of Prana throught the movent of lungs. With the stoppage of respiratory movement, all the functions in the body also stops. This is the main motion out of all the types of motion present in the body. If one wants to go near subtle energy, then he has to take help of gross energy. Out of all the functions in our body movement of lung is easily visible. It moves in circuit like a machine and is responsible for movement in other energies sythmically. The actual meaning of Pranayama is to stop the movement in respiration. Fran is actually responsible for the functioning of respiration. The energy which is going in the muscles responsible for respiratory movement through the nerve is called Prana. Once this respiratory function is under control, the other functions in the body also comes under control. Many translate Prana as respiration, this interpretation is wrong (Vivekanada, Raja yoga,p.49-51). In Pananjal yoga-sutra (II:51) where the fourth type of Pranayama is mentioned that the prolonged practice of pranayama with manas gives natural type of kumbhak. In other three types of pranayama (VS.II:50). There is no relation with cinta i.e. Manas.

34 According to Siva Samhita (V: 110), the Adar of Prana-Vayu is in the Anahata Chakra. When a yogi crosses all the Chakra with the help of Manas and functioning Vayu sakti, his laya in Gyana-sakti takes place (III:80-82). Pranayama is recognized as one of the 'limbs' of all the (Astanga) forms of yoga. But whereas it is used in Mantra, Laya and Raja-yoga, as an auxilliary, the Hathayogi as such regards this regulation of yoga of breath as the chief means of productive of that result (Moksa) which is the common and of all schools of yoga. This school, proceeding on the basis that the vritti or modifications of the mind always follow Prana (yoga kundalini upanisad Ch.I) and on the sufficiency of that fact, held that by the aid of the union of na and Tha in the Susumna, and the leading of the combined Pranas therein to the Brahmarandhra, Samadhi is attained (John Woodroffe -Serpent power p.229). The air which is breathed through the mouth and nostrils is material air (thula-vayu). The breathing is a manifestation of a vitalizing force called Prana-vayu. (Suksma-vayu or subtle air) is controlled, the process concerned with this is called Pranayama (JW-Serpent Power p.243). It will be observed that all the methods previously and subsequently described practically subserve one object, of making the Prana enter Susumna and then become Laya in the Sahasrara after Prana-Devata-kundalini has pierced the

35 intervening Chakras; for when Prana flows through the Susumna the mind becomes steady. When it is observed in Susumna, Prana is motionless (Yoga Kundalini up.ch.I). It is stated in the Amritanada-upanisad (p.71) that Prana and Manas go along the way the yogi sees (pasyanti) which the commentator says refers to the way Prana enters ( and deperts from) Mutadhara, and so forth (J.S- Serpent Power, p.299). Pranayama is the cessation of the inspiratory and expiratory movements of breath which follows when that has been secured; thence the cover of the light is destroyed and the mind becomes fit for concentration. (YS: 49,52,53) 'Pranayama renders the mind fit for concentiation, by making it steady: ( The yoga Sutra of Patanjali, Vachaspati glass 2:104). When Prana ( the life breath) moves, the mind also moves. When Prana ceases to move, the mind becomes motionless. (The body of) the yogi becomes stiff as a stump. Therefore one should control Prana. So long as the breathing stays in the body so long is life. Death consists of the passing out of the breathing. It is, therefore necessary to restrain the breath. The breath does not pass through the middle channel (Susumna), owing to the impurities of the nadis. How then can success be attained, and how can there be umani Avastha (mindlessness) (Hathayoga-pradipika II:1-4). When the whole system of nadis which is full of

36 ree impurities is cleaned, then the yogi becomes able to consere the Prana (breath). Therefore, Pranayama should be performed daily with Sattvika buddhi ( intellect free from rajas and Tamas or activity and sloth), in order to drive out impurities of the Susumna (Hathayoga-pradipika II:5-6). The generally accepted method for purification of the nadis by beathing is gives below: Sitting in the Padmasana posture of the yogi should fill in the air through the left nostril (closing the right one); and keeping it confined according to one's ability, it should be expelled slowly through the right nostril.Then drawing in the air through the right nostril slowly, the belly should be filled, and after performing kumbhaka (suspension ) as before, it should be expelled slowly through the left nostril. Inhaling thus through the one, through which it was expelled and having restrained it till possible, it should be exhaled, through the other, slowly and not forcibly. If the air be inhaled through the left nostril, it should then be expelled again through the other, and filling it through the right nostril. By practising in this way, through the right and left nostrils, alternately, the whole of the collection of the nadis of the yogis (practisers) becomes clean, i.e., free from impurities, after 3 months. (MYP II:7-10). Let him draw in breath by the left nostril, repeating the Bija 16 times. This is Puraka. Let his restrain the

37 breath for a period of 64 repetitions of the Mantha. This is kumbhaka. Then let him expel the air by the right nostril slowly during a period occupied by repeating the Mantra 32 times. The root of the navel is the seat of Agni-Tattva (Fire essence) with it; then contemplate on, this mixed light. Then by repeating 16 times the Agni-Bija (ram) (the seed syllable of the energy of fire) let him draw in breath by the right nostril and retain it for the period of 64 repetitions of the Mantra, and then expel it by the left nostril for a period of 32 repetitions of the Mantra. Then fixing the gaze on the tip of the nose and contemplating the luminious reflections of the moon there, let him inhale through the left nostril repeating the Bija than 16 times, let him retain it by repeating the Bija than 64 times, in th the meanwhile imagine ( or contemplate) that the nector flowing from the moon at the tip of the nose runs through all the vessels of the body and purific then. Thus contemplating, let him exhale repeating 32 times. The Prithivi Bija Lom the seed syllable of the energy of earth. By these 3 Pranayamas the nadis are purified. Then sitting in a posture, let him begin regular Pranayama. This would be true only in the event that one is already a yogi. For other a much longer period is obviously needed (Gheranda-samhita V 38-45). Theos Bernard (pp.58-56) says, this process of alternate breathing is the accepted traditional technique

38 and is by for the most satisfaction. I have been tought several varieties, but non of them is of much outstanding importance that it should be recommended for practice. I was directed to use bhastrika to purify the nadis; however, those who are unable to develop bhastrika, as I have described it, can use this standard method alternate breathing. Patanjali mentions only 4 kinds of pranayama. Manifestation as external, internal and total restraint is regulated by place, time and number; and thus it becomes long in duration and subtle. The fourth is that which follows when the spheres of the external and internal have been passed. By place is meant the duration of these which is called Matra. This is generally considered to be equivalent to our second. Vachaspati in his gloss on this aphorism says, A "matra" (measure) is the time which is taken up by thrice turning up ones hand over one's knee and then swapping the fingers ones. Measured by such 36 such matras is the first attempt (udghata) which is mild. Twice that is second, which is middling. Thrice that is the third, which is intense. This is the Pranayama as measured by number of Patanjali (Yoga Sutra II 50-1).