Microsoft Word - Taimni - The Science of Yoga.doc

namely absence of irritation and tranquillity. This exercise is not attended with any
risk and can be adopted with caution by those who live a well-regulated and clean life
and are not given to excesses of any kind. But since the Pranic currents are affected in
the process, caution and moderation are necessary and it is advisable to work under the
supervision of an expert.
(3) Real Pranayama begins when the breath is stopped for some time be-
tween inhalation and exhalation. While breathing alternately through the two nostrils
the breath may be stopped for some time, the period being increased gradually and
cautiously. The retention of breath, called technically Kumbhaka, affects the flow of
Pranic currents in a very marked and fundamental manner and enables the Yogi to gain
increasing control over these currents so that they can be directed in any manner de-
sired.
(4) Pranayama has to be practised with Puraka and Recaka (inspiration and
expiration) for a long time, the period of Kumbhaka being slowly increased over long
periods of time. Such a Kumbhaka which is accompanied by Puraka and Recaka is
called Sahita Kumbhaka. But after prolonged practice it is possible to dispense with
Puraka and Recaka and practise Kumbhaka alone. Such Pranayama, called Kevala
Kumbhaka, gives complete control over Prana and enables the Yogi to perform not
only all kinds of physical feats but also to arouse and direct Kundalini towards differ-
ent centres in the body. This science is a strictly guarded secret and can be learnt only
by a properly qualified Cela from a properly qualified Guru.
The important point to keep in mind is this. Not only is Kumbhaka the essential
element of real Pranayama but it is also the source of danger in the practice of
Pranayama. The moment one starts retaining the breath, especially inside, in any ab-
normal manner the danger begins and one can never know what it will lead to, unless
there is a practical and competent teacher at hand to guide and correct the flow of
these forces if necessary. If all the requisite conditions are present and Kumbhaka is
practised under the guidance of a competent teacher it unlocks the doors of unexpected
experiences and powers. If it is taken up without the necessary preparation and guid-
ance it is sure to lead to disaster and may be death, as many rash and foolish people
have found to their cost.
The significance of the words Tasmin Sati in the beginning of the Sutra should
be kept in mind. As this Sutra comes after the three Sutras dealing with Asanas these
words obviously mean that the practice of Pranayama involving Kumbhaka cannot be