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Four Stages of Attainment

1)Arambha avastha

At the beginning, pranayama is practised to destroy all obstacles and sins. This is
arambha avastha, beginning or the first stage of pranayama. At this stage,
during the practice the body of the yogi begins to perspire. When it perspires one
should rub it well with the hands. Physical trembling also occurs, and the
body sometimes jumps like a frog.

2)Ghata avastha
Ghata avastha is the second stage, which is acquired by constantly practising
retention of breath. When perfect union takes place between prana and apana,
manas and buddhi or jivatman and Paramatman without opposition, it is called ghata
avastha. Once this is attained, only one-fourth of the period of time for
practice is required by day and by evening one yama (three hours). Kevala
kumbhaka should be practised once a day.
Drawing away completely the organs from the objects of the senses during cessation
of breath is called pratyahara. This is described as: Whatever he sees
with his eyes, let him consider as atman. Whatever he hears with his ears, let him
consider as atman. Whatever he smells with his nose, let him consider as
atman. Whatever he tastes with his tongue, let him consider as atman. Whatever the
yogi touches with his skin, let him consider as atman. Then various
wonderful powers are obtained by the yogi, such as clairvoyance, clairaudience, the
power to levitate, ability to transport himself to great distances within a
moment, great power of speech, ability to take up any form he likes, ability to
become invisible and the wonder of transmuting iron into gold.

Then, should the wise yogi think that these powers are great obstacles in the
attainment of yoga, he should never take delight or recourse to them. The yogins
should not exercise these powers before any person whosoever. He should live in the
world as an ordinary man in order to keep his powers concealed. His
disciples would, without doubt, request him to show them his powers for the
gratification of their desire. One who is actively engaged in ones
(world-imposed) duties, forgets to practise yoga. So he should practise day and
night nothing but yoga without forgetting the words of his guru. Thus he who
is constantly engaged in yogic practices, passes the ghata state.

3)Parichaya avastha
Then by such constant practice, the third state is gained. In the parichaya
avastha, vayu or breath pierces the kundalini, along with agni through thought, and

enters the sushumna along with prana. It reaches the high seat in the head, along
with prana. When the practitioner acquires the power of action, kriya shakti,
and pierces through the six chakras and reaches the secure condition of parichaya,
he verily sees the threefold effects of karma.
Then let the yogi destroy the multitude of karmas by the pranava (Aum). Let him
accomplish kaya-vyuha, a mystical process of taking various bodies, in order
to exhaust all his previous karmas without the necessity of being reborn. At that
time let the great yogi practise the five tattwa dharanas or forms of
concentration by which command over the five elements is gained. In that way, fear
of injuries by any one of them is removed.

4)Nishpatti avastha
Nishpatti avastha is the fourth stage of pranayama, this state of consummation is
reached through graduated practice. Having destroyed all the seeds of
karma, such a yogi feels neither hunger nor thirst, nor sleep nor swoon and drinks
the nectar of immortality. He becomes absolutely independent, free from
all diseases, decay and old age, and can move anywhere in the world. No longer in
need of any yogic practice, he enjoys the bliss of samadhi. When the
skilful tranquil yogi can drink the prana vayu by placing his tongue at the root of
the palate, when he knows the laws of action of prana and apana, then he
becomes entitled to liberation.
A yogic student will automatically experience all these avasthas one by one as he
advances in his systematic, regular practices. An impatient student cannot
experience any of these avasthas through occasional practices.