Chapter 6
Pranayama
Sage Dattatreya proceeds to present the description of Pranayama.
Pranayama consists of Rechaka, Puraka, and Kumbhaka which are in the form of the triplets of the letters. Pranava is one such form of the triplet. Pranayama is made up of that.
He should Inhale through the left nostril visualizing the form of the letter "A" for the duration of sixteen Matras.
Thereupon he should retain the Prana in the belly for the duration of sixty-four Matras visualizing the form of the letter "U" and muttering the Pranava mentally.
He who is intent on this should hold the air to his maximum convenient capacity. (Note: This means that the said proportion of Rechaka, Puraka, and Kumbhaka should be maintained without any strain on the part of the performer. That is why the ratio 16:64:32 is prescribed).
Then he should exhale through right nostril for the duration of thirty-two Matras visualizing the letter "M".
This is one Pranayama and it should be followed further.
Then he should inhale through right nostril for the duration of sixteen Matras visualizing the letter "A" with a one-pointed mind. He should retain the Prana with the understanding that he does it without any inconvenience for the duration of sixty-four Matras visualizing the letter "U" muttering the Pranava. Then he should exhale through the left nostril for the duration of thirty-two Matras visualizing the letter "M".
He should repeat the practice with the understanding that he should continue with inhaling through the left nostril. Likewise, it should be repeated daily.
If he continues in this manner for six months, he will become the man of wisdom. Within one year, he acquires the knowledge of Brahman. He should continue to practice daily. He who has resorted to daily practice discharging his duties is released from bondage from the practice of Pranayama alone with the knowledge gained therefrom.
Puraka is inhaling the Prana from outside. Retaining the Prana in the belly is Kumbhaka. Expelling the Prana outside is known as Rechaka.
The inferior type of Pranayama produces profound perspiration. The moderate type of Pranayama generates tremor in the body. The superior type gives levitation. Hence it should be practised earnestly from stage to stage to attain levitation. Once attained, he becomes an adept and found himself in happiness.
Pranayama purifies the mind. When the mind is purified, the inner radiance becomes visible to his own eyes. Prana along with mind takes its abode in Atman. His body will rise up. The little knowledge gained has the capacity to release him from bondage.
Giving up Rechaka and Puraka, one should take the practice of Kumbhaka alone. (This is for adepts only). His sins will be destroyed and he will attain great knowledge. He will get swiftness of the mind. The grey hairs and the like will go.
For him who relies on Pranayama alone, nothing is unattainable. Hence one should earnestly take Pranayama with determination.
Benefits of Pranayama
Then Sage Dattatreya proceeds to enumerate the benefits of Pranayama to sage Sankriti.
Drawing the Prana from outside, filling up in the belly during the morning and evening twilight or at noon, and holding Prana at the tip of the nose, in the navel, and at the big toes of the feet, a yogi will live for hundred years without diseases.
By holding it at the tip of the nose, the mastery is gained. By holding it in the middle of the navel, diseases are prevented. By holding at the big toes, lightness of the body is the result.
He who drinks the air inhaling through the tongue will get immunity over diseases, thirst, and tiredness.
He who holds the Prana at the root of the tongue will drink the nectar of immortality with the help of tongue.
He who holds the Prana at the middle of the eyebrows after inhaling through the left nostril will drink the pure nectar and alleviate himself from all diseases.
He who holds the Prana at the middle of the navel after inhaling through the left nostril and right nostril will be free from all diseases.
For him who holds in the Prana in the navel after inhaling through the tongue and drinking the nectar during the twilight of the morning as well as evening and noon for one full month, the diseases arising out of the imbalances of Vata (air) and Pitta (bile) will perish.
If the Prana is held in the eyes after inhaling through the nostrils, all diseases pertaining to eyes will be destroyed. Likewise the ears and head too.
Shanmukhi Mudra
Assuming Svastikasana, having controlled the mind well, forcing slowly the Apana a little by little, muttering Pranava, one should press the ear and other organs of senses with his fingers. He should close the senses of the ears with his thumbs, eyes with his forefingers, and two nostrils with other fingers. He should retain the mind in the head until the manifestation of Bliss happens. By doing this, Prana enters Brahma Randhra, the crevice of Brahman.
When Prana enters there, Nada is generated. At first, it resembles a Conch-blast. Then in the middle, it resembles a thunderclap roaring like a waterfall in a mountain when Prana enters the middle of the head. Atman who is now pleased appears before him. Then comes the ripeness of the knowledge from yoga and the release from the bondage.
Mastery in Pranayama
Then he should press the perineum with his right and left ankles. He should press with his ankles the joints under the knees meditating upon Lord Shiva, Lord Vinayaka, and Goddess Sarasvati.
Having drawn up the Prana through the tip of the stalk of the genital along with Pranava and Sperm and confine it in the middle of Muladhara. By this, the fire kindled by the Vayu will be brought to Kundalini. Again there is the union of Prana, Fire, and Kundalini in Susumna. He who practises like this will have mastery over Prana.
Profuse perspiration comes first. Then comes the tremor of the body and finally levitation. These are the symptoms of mastery over Pranayama.
For him who has gained mastery, piles, anal fistula, and other diseases will vanish. All sins whether they are small or big will go. Then the mind will become clear. Subsequently, the experience of Brahman, detachment becomes possible. By detachment, the worldly experience is taken as a tool to attain alone-ness. After knowing the supreme God, he will be released from the bondage.
He who drinks the elixir of wisdom even once runs away immediately forgoing all actions.
They who have the real knowledge view the world as the form of knowledge. Others view the world as the form of wealth.
By the knowledge of Atman, ignorance is destroyed. On the annihilation of ignorance, there is the annihilation of passions and the like. In the absence of passions and the like, the disappearance of the fruits of actions of virtue and vice. As a result of their disappearance, the dependence of the body comes to an end.