Bhushunda Talks About Kumbhakas - 11

Sage Vasishtha

BHUSHUNDA continued:

Prana is constantly in motion inside and outside the body: Prana is that vital air which is established in the upper part. Apana is similarly and constantly inside and outside the body, but it dwells in the lower part. Pray, listen to the practice of the extension or the control of this life-force, which is conducive to the welfare of one who is awake or asleep.

The efflux of the vital force centered in the heart-lotus, of its own accord and without effort, is known as recaka or exhalation. The contact with the source of the pranic force which is located downward to the length of twelve 'fingers', in the heart-lotus, is known as puraka or inhalation. 

When the apana has ceased to move and the prana does not arise and move out of the heart (and till these begin to happen) it is known as kumbhaka (retention as of a filled pot). There are said to be three points for the recaka, kumbhaka and puraka.: 1. outside (the nose); 2. from below the place known as dvadasanta (above or in front of the forehead at the distance of twelve fingers); 3. the source of prana (heart-lotus).

Pray listen to the natural and effortless movement of the life-force at all times. The movement of the vital air up to the extent of twelve fingers from oneself constitutes recaka. That state in which the apana-force remains int he dvadasanta, like the unfashioned pot in the potter's clay, should be known as external kumbhaka. 

When the outgoing air moves up to the tip of the nose, it is known as recaka. When it moves up to the extent of the dvadasanta it is known as external-recaka.  When the movement of prana has ceased outside itself and as long as the apana does not rise, they call it external-kumbhaka. When, however, the apana flows inwards, without the prana rising within, they call it internal-kumbhaka. When the apana rises in the dvadasanta nd attains internal expansion, it is known as internal-puraka. He who knows these kumbhakas is not born again. 

Whether one is going or standing, awake or asleep, these vital airs - which are naturally restless - are restrained by these practices. Then whatever he does or eats, he who knows these kumbhakas is not the doer of those actions. In a very few days he attains the supreme state. He who practices these kumbhakas is not attracted by external objects. They who are endowed with this vision - whether they are stationary or moving (active or inactive) - are not bound: They have attained that which is worthy of being attained.