SAGARBHA

PRAANAAYAMA
By S. Ramaswami
Praano Vsavussariraslha

tant aspect of Bahirangasadhana,which is

Pranaayama. Breathing, to which v e r y
Praanaayaama ltht Pioktha
little a tte n tio nis pai d by many of us i n the
Dwivi.ihaf prechyate hi saha ll
n o r m a l d a y to d ay l i fs (except w hen one
Agarbhascha sagaabhascha
suffers fron' asthmaor some such respiratory
Dwil6eyasthu Tayorvarahs I
a ilm e n t) ir a s b e a n gone i nl o i n great detai l
Apidhyonam Vina sgarbhaha
b y o u r a n cie n tyo gi s end saget and i n fact
Sagarbhasthath s.mancitaha ll
there are very many who have proclaimed
th a t Pr a n a ya m aits el f coul d be the key to
Narada :-:
attainment of samadhi. The choiceof Prana
Prana refers to the vayu (force) in the body. itself as the object of contemplation comos
Aayama is to completsly control it (to bring naturally to many.people. unlike in othet
it unde. voluntary control). Such coqtrol of types of meditation, the advantage in Pranathe life force, known as Praanaayama ie of yama is that one need not search and keep
two kinds, viz. Agarbha and Sagarbha, of an external obiect .for contemplation or an
which the lalter is superior. Agarbha is to abstfact idea for the mind to hang on to. Tho
ptactice brsath contlol without dhyana and yogis have found that by exercising conSagarbhais such a praclice with an object trol on Prana ong can control tho mind ond
thereafter transcend it. The pranic exorcises
lor contemplation.
have been gone into in great detail and
In the last few issues, some groups of depth in Vedic, Tantlic and also Hathayogic
assanas have been described,with thg meth- disciplines.
odology, sequence,breathing pattrn along
with pratikriyas wherevet necessaryand the IM PORT ANT PR E LU D E S
benef it st h a t a c c r u e t o a sle a d y a b h ya si.
ThesEare quile sufficient and provide a fair
The practice of asana and pranayama
v ariely f o r m a n y y o g a b h y asisto e xe r cisoth e is a n im p o r ta n t prel udesto the antharangav ariousj o i n t s , m u s c l e sa n d m a in ta in r e a so - sa d h a n a - p u ja , Upaasana. j apa, dhyana.
nably go o d h e a l t h . A f e w m o r e , so m e wh a t Asa n aja ya is a p r erequi si tetor the practi ceof
difficult asanagroups remain to be discus- Pranayama, lt has been msntioned that by
s ed, but l h s y m a y b e t a ke n u p so m e lim e d e fin itio n Asa n a i s to si t i n a steady and
lat ef . lt i s t i m e t o d e s c l i b eth e n e xt im p o r - co m fo r ta b le p o siti on, but that posi ri onor
Aayaamasthisya nigrahaha I

posture should be a yogic posturc, such as

Padma,Siddha, Gomukha tc. lt is not necossary that one should have mastored all the
asSnas to practico Pranayama. In fact it
is rare to find one who could do all the posturos. But ths mathod ol yogasana practico
which includes use ol breathing with the
various vinyaasasor variationsand ptatikriyas
ensures that tho circuletlon thd rospifalion
aie positivly improved and ons gets an sxcsllont relaxed feeling belore starting Ptanayama. The savinyasapractice of Yogasana.
as propounded by our Acharya based on ruch
authorities as Patanjali, Yoga Kurantam,
Vrtdha iaiiistam, Vridha sastatapam,etc., ia
tdidlftitlc, comprahensivo and hence givee
tho maimufn bcnefit to ths abhyasi. by way
of ilnproved physiological functioning, a
mind attuhd to lollow tho brosth and subsoqugntly attain tho capacity for Ekagra, which is s3ssntial tor all tho Antarangasaohana
rnd oiher mental and spiritual rttainmsnts,
PAIIANJAII'S

The otheris inhalationor puraka,which

is to draw in the atmosphericair to fill up
the lungscompletely,
Baahysvayoho Aachsmsn6m Swasah!,

And Pranayamais th6 8ct of prevonting

both tho activilics of inhalation and exhalation. Evon this is of two kinds. Ono is
holding the breath after cdmpleta inhalation
a n d th e o th e r is to hol d tho'brcath out'as i t
were, aller complete exhalation.
Thus thc four stages are:
1)

Pu r a kao r Abhyantard vri thi w hi ch can

bo takn to mean complote inhalotion.

2)

Strmbhavrithi
Antahkumbhakam or
which is to hold the breath in after
inhalation.

3)

Rechaka or Bahyavrithi which can be

taken.to mean complete oxhalstion'

DEFINITION

4) Bahyakumbhakaor holding tho bteath

out after xhalation.
.Patanjali,while defining Pranayamaelso
glressed ths conquest of one asana at loast
TO CONTROL THE NEBVOUS SYSTEM
bofbrb proceedihg to do Pranayama
f t$dn SrthiSwrn P6swssryoho
oti yichrdrl PrEnrysmEh!.

Rbmaining in a posture (which is comfotable and stady), controlling tho inward

and outwErd movomnt ol breath is
Pranayamb.
Vyasa in his commantary is moro specific. Ha says "Aasana jaye Sathi"-meaning
having conquered a particular posturo, one
should start on Pranayama.
In yogic breathing,thers sre four distinct asp6ct3. ExpcllirTQthe air in the lungs
(KsushtasyaVayu) completely is one, called
Prasvaasaor Rechakam. KalrshtasyaVayoho
NlssaaranamPrasvaasaha,

The time, duration of holding, tho dopth

to which one feels tho offect of breathlng,
tho frequency, the method of controlling thb
psssago of air, tho various ratios of inhala.
tion to holding .nd 6rhalation, unafofmity
and tho finenqss of tho bloath, th6 us6 ot
mantra or othrwise. all th68 mako a formidable number of pranayamasand hencs it
roquirs rhe guidanc of arrecptor.toy'e
/
study and practico pranayama.rThe
respiretoryfunction is both vofuntsry
and involuntary. Normally our bresthing iD
shallow and involuntary. In pranayamsa
dsliberate attempt is made to brinli ii' under
gratar voluntary conrrol, and hopefully,
thsrsby bfing under control many othr involuntary conditions of the body and mind and

achiovo certain extraotdinary powels ovel

ono's own physiological functions.

lar system and the cortex are both functionally altered and structurally prolifefatod.

According to a well-known nuro . surgon, nourophysiologically speaking, it appars that the basic factor in yoga is rhe
contlol of respiralion, Bespiratory lunction
can be more easily influenced than any other
vital funcrion and the yogi usos it as a first
step in his control of the nsrvous systom.
Whn cortical higher brain control is achieved
ovor one bagic function, it is possible. to
achieve control over other baslc functions
ss vasomotor etc, lt is therefore possible
to dilate bronchical tubos in an asthmatac,
reduce blood pressurs or increase it, reduce
th rate of hoalt boat all with tho hlp of
P ranay am a . N e u r o l o g i c a l b r a in ,d iso r d e r s
as epilepsy, skin allergies etc., also respond
to pranic control,

Patanjali also emphasises that such a

mutation of brair': cells is possible. The
chitta parin?ma or scope for altered arrangement of brain cells is inhgrent in overy
individual and only p.racticeis the cause of
su ch a m u ta tio n , l t i s acti vi ty of the mi nd,
o n th e m in d to tr a nscend the mi nd. Li ke a
farmer (Kshtrika) who merely diverts the
flo w o f wa tsr in fie l d, the yogi has onl y to
ch a n n e lise h is n e urol ogi calenergi es el ong
certain paths, There is no external cause
( Nim itta m a p r a yo jakam)for such corti caI
and neurological changes.

ALTERATION OF BRAIN CELLS

A number ot functions classified as
autonomous are not so for an adept yogi,
He is able to control by will many functions
that ar cantrolled in ordinary human beings
by subcortical areas-which is beyond one's
voluntary control. The mechanism involved
c ould be n e u r o l o g i c a la n d c he m ica l. On ce
a steady regular control of respiration is
achieved, there is porhaps a reciprocal
bioc hem r c a ls t a b i l i t y w h i c h h e lp s in th e
maint enan c eo f t h i s c o n t r o l .
When m a n o s t a b l i s h e sf u ll co n tr o l o ve r
t his lowe r v i t a l a n d e m otio n a l f u n ctio n
by t he ex e r c i s eo f h i s . c o r t e x( will) h e h a s to
do it by t h e r e c i p r o c . J lc o n n o ctio n sb e twe e n
the c orle x . t h e t e t r c u l a r syste m a n d th e
v anous c o n c e r n e d c e n t r e s in th e b r a in .
Cons t anty o g i c p r a c t i c e o l bo th p r a n a ya m a
and m edr t a t i o n , q u i t e l i k e ly le a d s to a n
enlargornentof the scope of ths function of
t he ret ic u l a rf u n c t i o n a n d o f th e co r te x. lt is
qurt e pos s t b l e t h a t i n a r e a l yo g i th e r e ttcu -

And the key appears to bs tho control

of brealh or Pranayama.
I
Pranayamais of two kinds. Samantfaka
or Sagarbha which is to practic Pranayama
with Montra. Ths other is Agarbha oj
a m a n tr a ka .
What mantras are to be usEd in Pranayama 7 What aro the othr testrictions.
The practice of Pranaayamawith Mantra
is well known to Hindus. Many authorities
have given rules of Pranayama v\.ith Gayatti,
Pranavaand Bijakshara Mantras,
PRAANAYAAMA WITH GAYATRI
Thess ctays whilo tho mantra part is
maintained by many who observe sandhys
and other religious rites, tho actual Ptanayama portion is completely lett out; most
people msrely touch the nose, or wotso still
make a suggastion of toking the hand
to wa r d s th e n o se .
The oft quoted definition of Samantraka
Pranayanra,is given in Manusmtiti :
Savyaakritikaam Sapranavaam Gaaystrim Sirasa saha I
Triphpateth ayathapraanaha PraanaayaamassaUchyatel

Co n t r o l l i n g t h e b r e a lh a n d m e d ita tin g
Wh e n th e i nhal eo breath forces ci rcul a(J apa) t h r e e t i m e s o n Ga ya tr i with th e tio n lr o m th e r oots of hai r and the end of
Vyaahritis,siras and the Pranava,is known n a ils a n d h e ld (ni rodha), then i t i s the best
a cco r d in gto Rs hi A tri . Thi s crsatesa chai n
as Pra a n a y a m a .
o t ch a n g e sin the body. B y prana ni rodha,
According to Yagnyavalkya,Pranayama vayu is generated,from vayu, agni snd trom
is to do japa of Gayatri preceded by it Jala (Vatha saaram, Vahni saaram, Vari
Pranava,associatod vyaahrities and follo- sa a r a m ) . With those three ono becomes
wed b y s i r a s . V i g n a n e sh wa r a , e la b o r a tin g co m p le te ly p u r ifi ed. Then w hen exhal i ng
it says that one has to contfol the vayu in o n e sh o u ld d o it through the nostri l graduthe facs and nostrils.
ally, nsvot forced or abruptly, The bodv
should be kopt steady. Such a practitionet
Yogayaqyavalkya gives a more detailed is kn o wn a s yo gi of the hi ghest order.
account of SamantrakaPraanayama.
PRANAYAMA & MEDITATION
B h u h u , B h u v a h a , Su va h a , M a h a h a ,
Pr a a n a ya mai s to be done w i th dhyana;
J anah a , T a p a h a a n d S a tya m a lo n g with
O mk a r a t, h e n T a t s a v i t u hu ,fo llo we d b y th e It howevr requiresa prceptor, The better
s iras" O m a a p a h a " - t h e s ir a sm a n tr ais { o u n d known methods of dhyana ar mentioned,
in Tai t h r i y a . W h e n o ne d o e s th is th r e e
t im es i t i s k n o w n a s P r a an a ya m a .
CHAI N O F C H A N G E S IN T HE BODY
D e t a i l s o f t h e a c t u a l m e th o d o ' o g y a n d
P raan a y a m aa r e t o b e f o u n d in m a n y yo g a
t ex t s li k e Y o g a Y a g y a v a lkya ,Siva Sa m h ita ,
, a n iG heru n d aS a m h i t a ,H a t h a p r a d e e p ikaUp
s ads a s A m r u t a n a a d a , Ksh u r ika , T r isikh ibraah m a n aO
, a r s a n a ,D h ya n a b in d u , Na a d a bindu, Y o g a k u n d a l i n i , Yo Ea ch u d a a m a n i,
Y ok at a r t w a Y
, o g a s r k h a ,Va r a a h a , Sa a n d ilya ,
v ariou s P u r a n a s .a n u m b e r o f o th e r te xts,
and of c o u r s e t h e G i t a .
T o w h a t e x t e n t s h o u ld o n e d r a w th e
th a e xte r n a l a ir
ex t orn a l a i r ? - J r a w i n g
c omc le i e l y i n s o t h a t a l l th e n td is a r e ' fille d
up'. T n i s k i n d o f i n d r awin g is kn o wn a s
P urak a m .

According to Vyaasa, when one does

Pu r a ka ,o n e sh oul d medi tate upon the fout
fa ce d Br a h m aw hcse compl exi on i s red and
wh o se p o sition i s i n the naval regi on
( Na a b h ich a kr am). D uri ng A ntahkumbhaka,
one should meditate on thg fofm of Lord
Vish n u wh o se compl exti on i s that of bl ue
lo tu s a n d wh ile-doi ng R echaka one shoul d
m e d ita teo n th e w hi te compl exi onedform of
L o r d Siva in the ragi on of forehead, H e
fu r th e r e xo la in sthe form of S i va as;
Lalaatastha Siv?m Svelam Rechakenaabhichinta-

Sadhum Soatikasamkaas.m Nirmaldm t"":j;j;:

Sankaram Trayambakam Svelam Dhyaayan MuchYate gsndhanaath.

Siva is like a spotless, sphatika, flawlo ss; h e r sm oves al l defi l ements. H e i s

p e a ce fu l,th r e e -eyed and w hi te. One w ho
n r e d ita te so n Hi m thus i n R echakai s rel eased
fr o m a lt sin s,

Hclding the inhaled vayu in _!!lJg4g

part s o f t h e b o d y , a s i t we r e , b y va r io u s
Wh e n o n e practi 3es P raanayamaw i th
B andh a s ,a f t e r d e e p i n h ala tio nis m e n tio n e d
by P a t a n j a l i b y r e f e r r i ng to th e a sp e cto f Ga ya r i, th e m ore popul ar method i s to do
Re ch a kawith the mi nd cl osel y fol l ow i ng l he
" O es a P a r i d r i s h t i " .

breat h. I n k u m b h a k a o n e s h o u ld m e n ta lly
bs with lhe Praanaayama mantra, which is
gayatri with pranava, vyaahritris and siras.
The exhalation should be dono with the
mind closely followin0 the brealh.

M a a tr a s a n d e xh a lati on as 32 maatras
F o llo win g th e m e th o d menti onedi n S mi ti rat.
n a ka r a ,th e Ja p a is to b e done duri ng hol di ng
th e b r e a th .

M a a tr a m e r e ly m eans a measure. In
ja p a , ta kin g o n e m a a tr ato roeanone syl l abl e
is va lid . T h u s th s Praanayamamantra i s
m a d s u p o f 6 4 sylla b les,- 21 for the vyahri r is, 2 4 + 1 fo r th e g a yatri porti on and 18 tor
Oakshine Rechakam Curyaath Vasmenaapuritodath s sir a sp o sitio n . T h us ons fnany practi ce
,oha I
samantrapranaayama. In actual practic6, it
Kumbhakeoa Japam Kuryaath P,aanaayamasya
porlakshanam. takes about 20 seconds for the mantra
tio n , So it wtll wo lk out to be 5 seconds
Her t he m e l h o d o f . d o i n g Pr a a n a ya m a to r p u r a ka , 2 0 fo r kumbhaka and 10 for
i s c learlymen t i o n e d . l t i s t o d r a w in th e a ir rechaka. lf one practises the Bandhas atter
rhrough t he l e f t n o s t r i l ,d o J a p a d u r in g th e e xh a la tio n ,it will b e nearl y 40 seconds per
Kumbhak a as p e c t a n d e x h a l e th r o u g h th e b r e a th .

Briefly in Smriti Batnarkara, it is menti o ned t hat t h s J a p a s h o u l d b e d o n e in

Kumbhaka.

ri g ht . lt is t o b e u n d e r s t o o d t ha t th e n e xt
i n halat ion s h c u l d b e t h r o u g h t h e r ig h t a n d
vi ce v ers a.

Pr a n a a ya m awith Gayatrii s an adti vati ng

p r o ce ss. Ga ya tr iis a n energi si ngmantr! as
is se e n fr o m th e wo r d "P rachodavaath".

W hat s h o u l d b e t h e d u r a t io no f in h a la tion, holding aud exhalarion?Patanjali refers

to this as pgc ti n o n e o f t h e s u tr a sa s "Ka a la PRANAVA IN PRANAYAMA
Paridris ht i" ; t h a t i s P r a a n a ya m a sh o u ld
There is also a method of using Pranava
conform lo somo measuro0f time.
in Praanayama.Using 'A'kaara for inhalation
Here again there are rpany variatioos, ' V' ka a r ain h o ld in g a nd 'mb' kaarai n exhal abut there are many authors who refer to tho tion and morging in the total Pranava in
ratro of Kumbhaka being four times as long Eahya Kumbha is one Pranayama. This is
naturally for 'out of the world yogis and so
as Pural(aand twice as long as Rechaka.
o n e h a s to p r a ctise p ranayamaaccordi ngto
BEFERENCES IN UPANISHADS
h is a sh r a m ao r sta tio n i n l i te.
M any of t h e U p a n i s h a d sth a t r e fe l to
yoga and also other yoga texts give the
duration quile xtensively.
I n T ris ikh i b r a h m a n o p a n i sa dit, is n r e n tioned.
ldaya Vaayumaapurya Srahman Shodasamaatraya
Puritem Kumbhayeth Paschaath
"nt*

"nin::;""J:

DwatimssnmaStraya ssmyag Rochayeth Pingala-

Hre the duration for tnhalation is given

as 16 Mas tr a s , h o l d i n g t h e br e a th a s 6 4

Gh e r u n d a d e ta ils sagarbha pranayama

by the repetttion of Bija Mantfa'
Dhyayethvidhim Raiogunm Rekthavarnsm Avarnakam I
ldsva purayth vsayum Msotlayt shodssaissudhc-

PurakasnroKumbhakaadyeKarthavyasthuouaddiy?Satlwamayam Harim dhyaatwa Ukaram K.i8hmvar

Chluesashtya coo Maatrya Kumbhaken",""
i:,li;

Trmomayam sivam dhysstwa Makarram SuilML

Dwaa$im3anmastraya

cha eva Rochayoth Vjdhina

punaha ll

Punof ping!lsyrapurya Kumbhakenaivs dhsaravetn

ldoyg

Rshlyoth

Paschosth

Trtwiiaoa

kra, ren,

Anulom VilomrnS vaa.am vaaran cha sasdhayeth I

Purskanto Kumbhakantam dhrutanaasaaoutadwayam I
Klni3l{rlnsamika

.ngushtrihi

Ta.iani

madhvo
viiraa tl

Sat6d in a comfortablo sukhaasana.

lacing eest or noith let the abhyaasi contmplato on Brahma, full of Rajas and of blood
rcd colour, in the form of tho lot?er. ,OM..
USE OE TANTRIC MAIIITRAS
tet him inhale by the left noslril. r6pa.ring 'OM', sixtosn timcs
Than bafore he
bgin8 retention aftor completing inhalation,
let him perform uddiyana bandha (This
rcquirss considerablgcontrol and only under
immediate guidance from a Guru ons m6y
ottempt lt).

nevr using th indx and middle fingers.

The nostrils are to be closod so long as the
breath is held in Kumbhaka.
There are some who (not initistod in
Gayatri or Pranava)make use of mono syllable or two syllabl Tantric Msntras, so that
sagarbha praanaayama can b univrsally
pfactisod.
Patanjali refers also to ths number ot
breaths or rounds to be perfotmed as an
aspsct in Praanaayama by ,.Samkhya parid.
r ish ti".
Here again ditforont authors givs different numbers. According to Svaatmaataama
and other Hathayogis,it is upto 80 per sitting
and four sittings pr day making it 320
Pranayaama per day. This should bo tsken
only as the upper limit, as specificslly they
refer to gradual incroaseto that numbr.
P'aata'maedhyandin
Saayamardh8raa$,
iil,.ilTi
Sanaivasitipa.yantam chalurvaaram Samabhyaseth I

From the above stanza in Trisikhibrahmanopanisad,it could be observgd that gO

Then let him rotain breath by repearing. rounds pr sitiing in the morning,
noon,
9O, sixtv{gur tlmes contemplating on Lorct ovening and midnight, aro suggegtod, By
Hari, of black eolour and of Sattws quality. tho words 'Sanaiva', one should
take ir a8
gradually and "asitiparyrntam" upto g0
Th6n lot him exhale through pingala
(.ight nostril), by repeeting ,lM', 3 Z_timos, rounds. Sage Bharedwaja suggosb thst one
shoulcl practise pfanayama with japa during
contemplating on Lord Siva of wfiiiicolour
kumbhaka, and this should be done tn times
and of Tamas quality.
bofore procoeding to do gaytri japs.

Then again inhate through the right

nostril, rotain by Kumbhaka and exhale by
lda (left), in the mothod as abov. changing
nostrils altornately.
Lt him practice, thus alternating the
nostrils again and again, When inhalation
is comploted, closo both nostnls, the,ight
one by t h u m b ( o f t h e r i g h t h a n d ) a n d th s
lofr one by th ring fingor and the littte finger,

It could bE obrerved that ssgarbha

pEansyama requirestiBtly to master a yogic
postur6 and thon one should develop the
capacity to do kumbhaks tor tho tength of
timo requirod for complting the mantra and
also to do it without break for tho required
number of rounds.
Such capacity may be obtai4ed by a
variety of Planayamaand Kumbhakapracfices

rtorred in Hathayoga texts. Thy along capacityto cornmunicato

will all the higher
with the likely effects on the physiology will worlds.
bs dealt with in the next issue.

Patanjalitho authorityon yoga.has this

The ultimato bsnefit of Pranaayamais to say.

Samadhi itself according to cenain schools.
Trr!h k3hiyrtoP.akErs!AavarlnlmI
In rhe Gita also it is referredto as lhe merger
of Prana in Apana or and Apana, which is
With Pranayama. tho clouding of the
achieved by a very long (dirgha) and tino
mind reduces and tha intelloct shines in its
(sukshma) pranayama.
truo splendours.
SAGARBHA PRANAYAMA
Furthsr

7.

Vaidic Rshis relar to ths bsnefits of

sagarbha Praanayama. According to Manu'
if done with Vyaahritis, pranava and siras
for three times, is the gtatest Tapas for a
Brahmans, Just as a rne'66ii-l-iicleanedin a
smltr. by Pranayama the Indriyas lose
t hs ir im pu r i t i e s . l f o n e d o e s it 1 6 tim e s a
day, in a month ovon the dreaded Brahmahathi dosha is desfroyed.
According to Sounaka, if ona practices
thre timss with grEat concsntration,all the
dos has v a n i s h i n s t a n t a n e ou sty. With 1 2
breath controls, tho chitta becomes clear.
24 time is the greatsst Tapas.
Pranayama don with 1O pranava
(7 with the vyaakritis, one with Gayatri, one
at the beginning ol Sirasand one at the end)
and f or 1 4 t i m e s f o r a m o n th r e le a se so n e
from Brahmahathi dosha and all other minor
condemnable deeds (upapaathaka),sccord.
ing to Yamo.
Vyaasa simply statos that tha Pranaya.
ma mantra japa makes on absolutely fesrless. And Yogayagyavalkya, relates the 7
vyaahritis to the 7 worlds or 7 levels of
consciousness, With that, hs gains the

Dhfiana3u

ch8 yogylta

Manaslhr

As a natural congoqusnce,such a mind,

and only such a mind becomes fit tor Dhara.
na or tho first stp of Antarangasadhana.
UNIOUE SYSTEM
The uniquenessof our Acharya's systm
is th a t it a tte m p tsto i ncl ude al l th vari ous
systems of yoga and the gradual combinstion of the different angas, so that ther is
no abrupt change. Thus in the practico of
asrns. introduction of brathing hlps to
preparing the brathing apparatulr for
subsequent Pranayama. With need to prectice Asana with breath control, a carttln
montal disciplne is already achioved, so that
when one starts Pranayama, th mind
also coopcrates in following tho broath, so
that in Kumbhaka one may use Vaidic
mantras, Bijaksharaor othor Tantric Mantras.
With the rquirement of ths adhysyana
according to one's Saakha, study of yogig
texts like yogadarsana,Hathayoga taxts, the
Upanisads with the foundation of savinyasa
asana practice,ons may hope to experience
th e g r e a tn e ss a n d thofoughness of our
a n cie n t syste m o f yoga.

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