PRAANAAYAAMA AND GAAYATREE MANTRAS

PRAANAAYAAMA AND GAAYATREE MANTRAS

(DISCOURSE BY N.R. SRINIVASAN, NASHVILLE, TN, DECEMBER 2013)

INTRODUCTION

Praanaayama mantra is employed in meditation on the Supreme Being though many think this is directed to Sun. While the mantra during daylight prays to Sun (Sooryascha maamanyuscha) during evening prayer during twilight time is directed to Agni,Fire God (agnischa Maamanyusacha). Rigveda does not directly addresses Brahman but through its Vyaahrities (emanations) like Soorya, Agni,   Varunna, Indra etc. This mantra which is therefore directed to Parabrhaman, Supreme Principal is employed for mental repetition and concentration. The popularity of breath control in Yoga practice is known to all. According to the Vedas, thought and activity make up human destiny. A man’s mental activities elevate him if and when they are under the influence of divine operation. Hence in this mantra devotee’s longing is expressed that the Supreme should guide his mind towards the performance of the religious duty and selfless devotion to God seeking the highest illumination. Hence the address is to that the Supreme Light which is thousand times brilliant as Sun and several thousand times as wild fire which both shine because of that Supreme Light only. This is the Light that Parsees worship and the Light from which Moses received The Ten Commandments. This is the Light that Oppenheimer quoted from Bhagavadgeeta when he exploded the first nuclear bomb.

Praanaah is a plural word in Sanskrit to indicate five vital breaths. These are 1) Praana, 2) Apaana, 3) Udaana) 4) Vyaana, and 5) Samaana. Ayurveda, Indian medicine describes these five vital airs as follows: Praana is the vital air which pervades the entire human body. It moves in the region of chest; Apaana is the vital breath which moves in the sphere of the lower abdomen and controls the function of elimination of urine and feces; Udaana is the vital air which pervades the human-body filling it with vital energy. It dwells in the thoracic cavity and controls the intake of air and food; Vyaana is the vital air which pervades the entire body and circulates the energy derived from food and breathing all over the body; Samaana is the equalizing air that aids digestion.

In Yoga the word Praana indicates breath, respiration, life, vitality, wind, energy and strength.  Praanah means breaths and Aayana means length, expansion, stretching or restraint. Praanaayaama therefore means extension of breaths and their controls. These are achieved under the guidance of an expert which otherwise would lead to bad after-effects. The functions of breathing are: 1) Inhalation or inspiration called Pooraka in Yoga meaning filling-up; 2) Exhalation or expiration called Rechaka, in Yoga meaning emptying the lungs; and 3) Retention or holding the breath which is called Kumbhaka in Yoga. There is no inhalation or exhalation in this act of Kumbhaka.

There are two states of Kumbhaka (retention of breath): 1) Retention of breath, when breathing is suspended after full inhalation that is at the stage when lungs are filled with air or oxygen. This is called Antara Kumbhaka in Yoga; 2)  Retention of breath when breathing is suspended after full exhalation, that is at the stage when lungs are emptied of all noxious air, carbon-dioxide. This is called Bahya Kumbhaka in Yoga. Breathing should be brought under control very slowly and cautiously in gradation measured according to individual capacity and physical limitation. This therefore needs an expert guidance.

Life according to Yoga is measured by the number of breaths and not by the number of days. One who practices Yoga enjoys long and healthy life by proper control of breaths. He follows rhythmic patterns of slow deep breathing.  That is how Yogi enhances the life of the human heart which is the most perfect pump in the world which no scientist is yet able to design  so far.  By mastering the breath Yogi controls and stills his mind. Emotions and excitements affect the rate of breathing. Deliberate regulation checks emotional excitement. Control of breath helps him in controlling the senses which is an essential step for Liberation.

Breath is vital not only to the body but also to the mind. The vital energy that is the source of breath, and the mind which is the source of thought are the same. Healthy and unhealthy thoughts are attributed to different vibration of Nadis (nerves or blood vessels). The breath that passes through our blood vessels during respiration produces vibrations and our state of health depends on them. Those who keep their breath under rhythmic control through Yoga are amazingly healthy. They do not bleed even if their veins are cut. They can lay buried in the earth in Samaadhi stopping their pulses and heartbeat. They are not poisoned even if they are bitten by a snake or stung by scorpion. It is all because a Yogi can keep the vibrations of the Nadis under control while breathing.

The Pranava (Om) with seven vyaahritis measure the inhaling; Gaayatree Mantra headed by Pranava limits the period of retention of breath; and Gaayatree-siras with Pranava spans the breathing out. These three parts of the mantra are explained in the main body of the text. This is the way Praanaayaama is performed during the twilight devotions of Sandhyaavndana and religious ceremonies. In the Praanaayaama which is advocated by Pataanjali for the practice of Yoga breathing in, holding the breath   within and breathing out are appropriately measured.

Breathing is life. It is one of our most vital functions. One of the Five Principles of Yoga is Praanayaama or Breathing Exercise which promotes proper breathing. In a Yogic point of view, proper breathing is to bring more oxygen to the blood and to the brain, and to control Praana or the vital life energy. Praanaa-yama in Yoga also goes hand in hand with the Aasanas. The union of these two Yogic Principles is considered as the highest form of purification and self-discipline, covering both mind and body.

Gaaayatree Mantra is the most powerful hymn in the world. Dr. Howard Steingeril, an American scientist, collected Mantras, Hymns and invocations from all over the world and tested their strength in his Physiology Laboratory. Hindus' Gaayatree Mantra produced 110,000 sound waves /second. This was the highest and was found to be the most powerful hymn in the world. Through the combination of sound or sound waves of a particular frequency, this Mantra is claimed to be capable of developing specific spiritual potentialities. The Hamburg University initiated research into the efficacy of the Gaayatre Mantra both on the mental and physical plane of CREATION.  The GAYATRI MANTRA is broadcasted daily for 15 minutes from 7 P.M. onwards over Radio Paramaribo, Surinam, South America for the past two years, and in Amsterdam, Holland for the last six months as follows: "Om Bhoor Bhuvah Suvah, Tat Savitur Varenyam, Bhargo Devasya Dheemahi, Dhiyo Yo Nah Pra-chodayaat!" Its meaning: God is dear to me like my own breath. He is the dispeller of my pains, and giver of happiness. I meditate on the supremely adorable Light of the Divine Creator, that it may inspire my thought and understanding."

If you are deeply involved in reading Upanishads in Sanskrit language this will not surprise you. It is the divine language that sends such powerful mantras is the reason for such revelation of scientific facts. No other language is ideally suited as Sanskrit language and no other scripture matches Upanishads. So, mantras from other religions are no match to the forcefulness and contents of Vedic mantras such as Gayatree.

Upanishads means annihilating the ignorance completely. It leads the spiritual seeker nearer to God. The mantras of Upanishads awaken holy thoughts in the mind of the spiritual aspirant. When these mantras are chanted with intonations, a divine atmosphere is created with holy vibrations all round. The chanting of mantras with correct intonations itself is a great spiritual experience. One who chants mantras with intonations attains highest merit purifying body and mind. No other language or scripture can take you to these divine heights. The chanting of mantras with  Swara marks has its own charm and soul-thrilling effect. Indian classical music has more often than not allied with religion and spiritual values. The three basic notes of Vedic chanting—Udatta, Anudatta and Svarita are the fundamental notes of Indian music.  These three notes are employed in Saamaveda chanting which later developed into the octave of music.  While Rigveda is the source of all mantras its effectiveness is felt only when mantras are chanted as per Saamaveda. This is called Coupling, a holy divine bondage which term is used for Hindu Weddings in marrying the couple. Rik standing for Rigveda is masculine, Saama standing for Saamaveda is feminine. Their combination is Mithuna or coupling.  Gayatree mantra  and more effectively Praanaayama mantra are the most thrilling and spiritually gratifying mantras of Upanishads chanted  everyday by Dwijas in their daylight daily worship called Sandhyaavandana. Praanaayaama Mantra, if it had been researched like Gayatree would have increased the figure of 110,000 sound waves per second to much higher values. You know now that Praanaayaama mantra includes Gaaytre mantra which is approximately one-third of the whole mantra.  This is the reason why Vedic mantras are chanted in Sanskrit in the worship of the Lord though majority do  not understand the scriptural language but yet they take  them to spiritual heights.

I have focused on Hindu Vedic interpretations on Praanaayaama and Gaayatree mantra in the detailed text as well as in a discourse on MNU based on famous interpreters Sayana and Rangaramanuja. There are some questions in our mind that comes often on reading the translations of Western Vedic Scholars of these mantras as the one above on Gayatree Mantra.  Gaayatree Mantra because of its intimacy with Yoga has attracted very many Vedic scholars who have their own interpretations like Purushasookta on Intelligent Creation. Here my focus is on the popularity of the Mantra rather than its meaning from Westerners that has attracted their attentio, probably due to its association with breathing exercise. We have to be appreciative of the interest mantra has created in Westerners rather than blaming them for giving different meanings which may sound wrong. It is true they can't be wiser than Sayana or Ranga Ramanuja in their interpretations. We should  focus our thoughts on their  scientific investigation.  I wish the author had concentrated on the whole Praanaayaama Mantra to get even higher values!  

What might have inspired Danish author for coming up with different meaning for the word BHARGA? The term bharga is derived from the root brishaj in Sanskrit meaning to roast or to burn. It, therefore, implies not only radiant light but also the heat which destroys the root of ignorance and misery which bars one from the attainment of the Supreme. The author has interpreted this misery in the physical or material sense of relieving pain and giving happiness. The effect of heat therapy in relieving is well established.  In Ayurveda Ushnam ushnena saamyati is a well-known approach in curing diseases. Therefore the author thinks the heat of the Sun more than the Light of the Sun. Ancient sages depended too much on plant life for herbal medicines and food. Therefore they meditated upon heat (Agni) as well and other elements and aspects of nature as Vyaahritis of Brahman. Plant life depends on heat and light.  

PRAANAAYAAMA MANTRA FOR SELF PURIFICATION

Om Bhuh | Om Bhuvah|Om Suvah | Om Mahah | Om Janah |Om Tapah |Om Satyam | Om tatsavitur-varenyam bhargoedevasya dheemahi | dheeyoeyoenah prachoedayaat |Om aapoe Jyoetee rasoe amrittam brahma bhoor-bhuvah suvar-Om||

Earth is Om. Sky is Om. Heaven is Om. Middle Region is Om. Place of Birth is Om. Mansion of the Blessed is Om. Abode of Truth is Om. Om! May we meditate on the adorable Light of that Divine Generator who quickens our understandings. Om! He is water, light, flavor, ambrosia and also the three worlds. He, who  is denoted by Pranava (Om), is all these.

The seven vyahritees (in italics)   denote the seven worlds created by Brahman. Pranava (Om) is added to each of them to point out that each Vyaahriti- (Attribute) stands for the Supreme Being. After the seven vyahritees comes the Gayatree mantra of 24 syllables in bold italics. This is succeeded by Gaayatreesiras bracketed by the pranavas (Om) in the beginning and the end in the underlined portion. Gaayatreesiras consisting of sixteen syllables is called so because it forms as if it were the head of the formula. Prajaapati is its Riashi. Anushtup is the meter and Brahma, Agni and Vaayu are the deities.

The syllable Om added to Gayatreeseersha represents Parabrahman in the three aspects of Brahmaa, Vishnu and Siva responsible for the creation, preservation and dissolution of the universe. Om consists of three letters A, U and M. For any sound one has to open his mouth with A (Creation), U continues the Sound (preservation) and M closes the sound (Dissolution) or ends. Aapah expresses the omnipresent existence which is also the jyoti self-luminous Consciousness. The same Reality is Rasa—original bliss and amritam immortality. It is Brahman because it is not limited by time, space and casualty. The same Reality is bhooh, being bhuvah, the substance of all that exists and suvah, the dissolver. The ending Om affirms that Parmaatma (Supreme Principal) described above is the innermost Self or Pratyagaatman. Water and Light stand for all the other three elements also.

This meter (poetic composition) associated with the seven Vyaahritis (denoting seven worlds created by Brahmaa) are Gaayatree, Ushnik, Anushtubh,  Brihati, Pankti, Trishtubh and Jagat  meters and their deities are Agni, Vaayu, Soorya, Brihaspati, Varuna Indra and Vaasudeva. These are all popular meters of Rigveda. Vedas contain 26 Chhandas (meters).

When a person performs the Praanaayaama and concentrates his thought on this mantra, the latent spiritual tendencies in the depth of his being are awakened and he becomes fit for communion with the Supreme Reality and eventually he realizes the spiritual goal. According to Manu this composite formula is to be repeated clearly and attentively thrice while the breath is retained within. The Praanaayaama which is performed during the twilight devotions differ from the one advocated by Patanjali for the practice of Yoga. In the twilight Sandhyaavandana Praanaayaama retention period alone is measured by the mantra given here. In the Yoga practice breathing in, holding the breath within and breathing out are appropriately measured.

The shorter version gives two alternative formulas for Praanaayaama for those who can’t hold breath for long. These are:

1) Om bhoor-bhuvah suvar-mahar-janas-tapah satyam tad-brahma tad-aapa aapoe jyoetee rasoe-amritam brahma bhoor-bhuvas-suvar-om ||

The seven worlds Bhuh, Bhuvah, Suvah, Mahah, Janah, Tapah and Satyam are Vyahritis or aggregates of Supreme Being or having Brahman as the inner-self. That is Brahman. That is water, fire, the quality of taste, the released soul, are all aggregates of Brahman. The three worlds Bhooh, Bhuva, Suvah are Om or Brahman.

2) Om tad-brahmaa | Om tad-vaayuh | Om tad-aatmaa| Om tat-satyam | Om tat-sarvam | Om tat puroer-namah ||

Om is that Brahman. Om is that Vaayu. Om is that Aaatman. Om is that Truth. Om is all that. Om is that primeval cause that existed before creation. So pay obeisance to that Pranava.

GAAYATREE MANTRA FOR JAPA

(Om) Tatsavitar varenyam (8)| bhargoedevasya dheemahi (16)  dhiyoeyoenah prachoedayaat (24) ||

May we meditate on the Adorable Light of that Divine Generator who quickens our understandings! Gayatree Mantra is of 24 syllables in Gayatree meter from which it derives its name. Its Rishi is Viswaamitra.  Gayatree is employed during Japa, Homa and Dhyaana. Praanaayaama is performed during the twilight devotions. Until one is purified by Praanaayama he is not ready for Japa.   Gayatree mantra which forms the middle portion of Praanaayaama mantra is usually seen headed by a Pranava OM adding an additional syllable. This implies that the Supreme Being alone is denoted by the Gaayatree mantra.Tatsavitar means the visible prime luminary of the heavens representing the Godhead who is immanent in all creatures and transcendent. He is Savitar because He is the cause of this universe and He animates and impels all that exists.He is deva (div to shine) because He is self-luminous and all other lights, whether intellectual or physical, is a loan from Him (tasya bhasas sarvamidam vibhaati). The devotee meditates on His bharga, light, for the attainment of all the fourfold values of life—Dharma, Artha, Kaama, Moksha. Bharga also means roast. It is not only radiant light but also the heat which destroys the root of ignorance and misery which is necessary to attain the Supreme. In the third part devotee expresses his longing that the Supreme should guide his mind toward the performance of religious duty, selfless devotion to God and the highest enlightenment.

MNU explains Savitar is Brahman elsewhere in the following mantra: ["Ghrinih Soorya Aadityoemarchatyanti tapah satyam madhum ksharanti | Om tad brahma tadaapa aapoe jyoeti rasoe-amritam brahma bhoorbhuvah suvaroem ||] Aaditya, the supreme cause of the universe, is the giver of light and water and is the source of all energy. He is denoted by the syllable OM. Gods worship Him as Tapas (penance) and Truth. Being worshiped thus He grants bliss to the worshipers. He makes (madhu) the enjoyable waters that are the fruits of tapas, flow. (During abhisheka to the deity honey is made to flow over the icon chanting Vedic Mantra “Madhuvaataa ritaayate……..madhveergaavo bhavantu nah”  like “Gandhadvaaraam duraadarshaam” while applying sandal paste to the deity during 16-steps worship in which  the word madhu (honey) occurs several times  in the mantra). That form of the Sun is Brahman. That is the pervading cause of all. That is water, fire, flavor and ambrosia. The three Vyaahritees (attributes) representing the three worlds and the Pranava Om representing the cause of the universe denote that Brahman (Om bhoor-bhuvahs-suvah).  Hence it is implied in the customary Japa Savitar denotes Brahman only which should be recognized and contemplated upon by the one who meditates and not the visible and cognizant Solar energy.  Adityoem is a Vedic form for Aadityah Om.

[When Moses saw the wild fire he was blinded and could not see God through that fire.  Similarly Invisible Brahman cannot be seen in the orb of the Sun. He is often worshiped as Soorya Narayana.  What is visible is the orb of the Sun which is worshiped as Brahman alone.  We salute a flag as the nation symbolically].

Seven Types of Praanaayaama

(Through courtesy India Divine.org)

Various  methods of pranayama are described in the classic scriptural texts and each pranayama has its own importance. However, a practitioner will find it hard to practice all the seveBreath control or Praanaayaama is a very good stress-busting exercise. However those suffering from chronic blood pressure ailments and heart patients should consult their physicians before practicing this. Let the wisdom of ancient Indian seers help you to lead a better and healthy life.

Have you ever noticed that when you are surprised by incredible news you tend to hold your breath? It is a natural reaction. This can also work backwards, i.e., if you can control your breathing, you can control your mind. This is the basic principle behind "pranayama" - the technique of yogic breathing exercises. Though on a gross level you are trying to gain control over your breathing, in essence subconsciously you are trying to gain control over your very prana (the vital life force). Prana means "life force" and "yama" means "practice". So, pranayama is the science of gaining control over vital life force beginning with gaining control over your breath.

On an average a human being has a respiratory rate of 15 to 20 respirations. Ancient Indian yogis believed that by reducing the respiratory rate, longevity can be enhanced. Yogis have recommended that you should draw breath, hold breath, and breathe out at the ratio of 1:4:2 for healthy living. Holding breath is called "Kumbaka pranayama".  Kumbaka pranayama helps you to gain control over the working of your mind and ultimately over your senses. A regular practice of this improves the praanic energy of an individual to a great extent. This is the reason that pranayama is mandatory before performing occult Rituals in Indian tradition.

A regular practitioner of pranayama gains such praanic vitality that he can use his praanic energy for healing purposes. Very many occult siddhis   (possibilities) are obtained if a practitioner is successful in performance of pranayama. There are various types of pranayama: some are useful for purification of body (like bastika), some are useful for improving vitality, some to generate heat, some to cool your body (seethali pranayama),etc. These should be learnt under the close supervision of an expert as faulty practice of these can lead to undesirable side effects.

However there is one particular type of pranayama called suka-purvaka pranayama which anyone can practice with good results. In this respiration is done with alternate nostrils. Close your nostril with your right thumb. Draw in air for   duration of 5 seconds. After that close both nostrils and hold your breath for duration of 20 seconds. Then release the air slowly for duration of 10 seconds with your right nostril (by closing the left nostril with the little and ring fingers of your right hand). Now, closing the left nostril, draw in air using the right nostril for 5 seconds. Hold breath for 20 seconds, and leave out air through your left nostril (by closing your right nostril with your right thumb). This is one cycle of suka-puraka pranayama. Beginners should restrict themselves to 5 cycles per day and should progress gradually.

The practice of this pranayama mentioned above improves vitality, gives cure from respiratory diseases, improves the functioning of the lungs, and helps the yogi to convert

The practice of this pranayama mentioned above improves vitality, gives cure from respiratory diseases, improves the functioning of the lungs, and helps the yogi to convert ojas (physical vitality) into tejas (spiritual and psychic vitality). While practicing this, you will observe that your mind comes under your control gradually. You will feel energized after this practice. The time duration   mentioned above is for beginners. As you progress, you can gradually improve on the duration taking care to maintain the ratio of 1:4:2. Never exert yourself forcibly while doing this. This should be done with a conscious mind and deliberate rhythm. 

Different  methods of pranayama are described in the classic scriptural texts and each pranayama has its own importance. However, a practitioner will find it hard to practice all the seven types of pranayama on a daily basis. Therefore modern  Yoga experts  have formulated a sequence and time for all the seven Praanayaamas with their  experience and divine blessings of god and teachers.This revised process takes around 20 minutes and a practitioner reaps the following benefits with regular practice .  

 1. Overcomes vata, pitta and kapha problems.

2. Maintains the functioning of the digestive system and cures all the stomach diseases.

3. Relieves the diseases related to the heart, lungs and brain.

4. It is beneficial in cases of obesity, diabetes, high cholesterol, constipation, gastric trouble, acidity, respiratory problems, allergy, migraine, high blood pressure, kidney diseases, sexual diseases in men and women and even fatal diseases like cancer.

5. It can prevent hereditary diseases like diabetes and heart problems.

6. It prevents aging and is beneficial in controlling hair loss, premature graying of hair, wrinkled skin, poor eyesight, forgetfulness, etc.

7. The seven-step pranayama process gives a natural glow and shine on the face.

8. It purifies the chakras and arouses their strength, thereby providing spiritual strength and arousal of kundalini.

9. It keeps the mind calm, peaceful and cheerful and overcomes depression.

10. It is helpful in contemplation and also gives the strength to meditate for several hours.

11. It relieves all the physical and mental problems along with negative conditions like anger, lust, greed, attachment and ego.

12. It cures all physical problems, removes foreign particles from the body, etc.

13. Negative conditions are replaced with positive ones and the practitioner remains happy and cheerful.

First Process of Pranayama: Bhastrika Pranayama

Sit in any meditative posture and breath in deeply with both the nostrils and breath out with full force. This is known as Bhastrika pranayama. This can be done in three ways depending on the capacity, slow, medium or fast. People with weak heart and lungs should do it slowly. A healthy person and old practitioners (experts) should increase the pace gradually. This pranayama should be done for three to five minutes.

Resolution at the time of doing Bhastrika Pranayama:

Breathe in deeply and think in the mind that the divine strength, energy, purity, peace and happiness present in the universe are entering into my mind along with the vital life energy. I am filled with divine strengths.

Special Points for Practicing Bhastrika Pranayama:

1. Patients of high blood pressure and heart disease should not practice this pranayama at a fast pace.

2. Do not fill the air into the stomach and do not expand it. Breath into the diaphragm, the stomach will not expand but the ribs and chest will expand.

3. Practice it for less duration during summers.

4. In case of kapha and sinusitis, people suffer from nose blockage. Such people should close the right nostril and breath in through left nostril and then repeat it on the other side. Then they should breath in and out from both the nostrils.

5. This pranayama should be done up to five minutes regularly.

6. Keep the eyes closed and chant Aum mentally with every breath.

Benefits of Bhastrika Pranayama:

1. It overcomes cold-catarrh, allergy, respiratory diseases, asthma, chronic cold, sinusitis and other kapha related problems. It strengthens the lungs, heart and brain and gives pure oxygen.

2. It cures thyroid problems, tonsil problems and other throat problems.

3. It maintains the equilibrium of all the three doshas and evacuates toxic and foreign substances from the body.

4. It stabilizes the mind and prana, and is helpful in the arousal of kundalini.

Second Process of Pranayama: Kapalbhati Pranayama

Kapal means brain and bhati means glow, shine, brightness, light, etc. The pranayama which gives a natural glow, brightness and shine to the face is known as Kapalbhati. It is slightly different from the previous one. In case of Bhastrika, breathing in and out are done with equal force and pace, but in this case the breathing out is done with full force and breathing in is done automatically as a reaction to throwing out the air. Breathing out process is done with full concentration. This contracts and expands the stomach and strengthens mooladhara, swadishthana and manipur chakras. This should be done for at least five minutes.

Resolution at the Time of Doing Kapalbhati Pranayama:

At the time of practicing this pranayama, the practitioner should think that he is throwing out all the problems of the body. Along with the breath the problems are getting relieved. The person should throw out the air with this feeling whatever it might be, doshas, anger, lust, greed, hatred, jealousy, etc. Think that diseases are getting relieved while breathing out to reap full benefit.

Time for Practicing Kapalbhati Pranayama:

It should be done for three to five minutes. Take rest in between whenever you feel tired in the beginning. After one or two months, practice it for five minutes without stopping. This is the complete duration. Initially, the person could suffer from stomach or backache but it will get relieved gradually. The people with pitta nature should do it for two minutes in summers.

Benefits of Practicing Kapalbhati Pranayama:

1. It increases glow, brightness and shine on the face.

2. Overcomes all kapha related diseases like asthma, allergy, sinusitis, etc.

3. It is beneficial in case of heart, lung or cerebral problems.

4. It reduces weight, diabetes, gastric trouble, acidity, kidney and prostrate problems.

5. Constipation is also cured with five minutes of regular practice. Diabetes is controlled without medicine and it also reduces excess fat from the stomach by four to eight kilos within one month. It opens blockages of the heart.

6. The mind becomes stable, calm and cheerful. It removes negative conditions and depression, etc.

7. It purifies the chakras and circulates a divine energy.

8. This pranayama is beneficial for the health of the stomach, pancreas, liver, spleen, intestines, prostate and kidney. This pranayama is sufficient to cure almost all the stomach problems, which even asanas cannot do. It also strengthens weak intestines.

Third Process of Pranayama: Bahya Pranayama (with Tribandha)

1. Sit in padmasana or siddhasana and breath out completely at one time.

2. Do moolbandha, uddiyana bandha and jalandhara bandha and stop the breath (externally).

3. Remove the bandhas and breath in slowly.

4. Inhale and without stopping inside, breath out and repeat the process as mentioned in the previous steps. This can be done three to 21 times depending on the capacity.

Resolution at the time of doing Bahya Pranayama:

Think mentally that all the diseases, doshas, negative energies are going out from the body as you throw out the air. Strong resolution at the time of doing this pranayama relieves all problems and gives instant results.

Benefits of Practicing Bahya Pranayama:

This is a harmless pranayama and overcomes playfulness of the mind. It increases digestive fire and is beneficial in case of stomach problems. It makes the mind sharp and bright. It purifies the body, overcomes seminal problems, night pollution, early ejaculation and other humour related diseases. This pranayama has special strength on all the stomach organs and initially the practitioner could feel some pain in stomach or weakness. Therefore it should be done with all the bandhas.

Fourth Process of Pranayama: Anulom-Vilom Pranayama

Method of closing the nostrils: Close the right nostril with the thumb and (alternately) the left nostril with the little finger and ring finger. The hand should be raised slightly above (it should not be in front of the nose).

The left nostril denotes the moon, strength or calm, therefore this pranayama begins with left nostril. Close the right nostril with the thumb and inhale from the left nostril. After inhaling close the left nostril with ring finger and little finger and exhale from the right nostril. The pace of inhaling and exhaling should be increased gradually. Breathe in and out with full force and maintain the pace of respiration either slow, medium or fast depending on the physical strength. Fast pace of inhaling and exhaling creates loud sound in breathing. After breathing out completely, close the left nostril and breath in from right nostril. Then close the right nostril and breath in from left nostril. This is one cycle. Repeat it several times. In case of slight tiredness, take rest in between and repeat. Begin the practice from three minutes and increase it up to ten minutes. Regular practice for a few days increases the capacity of the person and the practitioner can do it for five minutes without stopping. Everybody practice it for at least five minutes and maximum ten minutes but not more. During summers it should be done for three to five minutes. Regular practice for five minutes arouses the energy accumulated in mooladhara chakra and helps in arousal of kundalini. Chant Aum mentally with every breath. This makes the mind suitable for attaining the stage of contemplation.

Resolution at the Time of Doing Anulom-Vilom Pranayama:

Think that sushumna nadi is getting aroused with the friction of right and left nostrils. Imagine that a divine light is moving upwards till sahasrara chakra.

Think that the whole body is enlightened with a divine light. Imagine the presence of divine light inside and outside the body and visualize Aum Kham Brahma.

Think that the divine energy, strength and knowledge are present on all the four sides of the body, that almighty god is filling celestial energy in the body, take in the energy. Guru is the only source of inspiration for getting this energy and guru combines with heavenly feelings. Anulom-Vilom pranayama done in this manner gives physical, mental and spiritual benefits. Mooladhara chakra arouses a light and arouses kundalini, the divine knowledge will flow upwards and gain tremendous energy.

Benefits of Practicing Anulom-Vilom Pranayama:

1. This pranayama purifies 72 crore 72 lakh ten thousand two hundred and ten nerves. Purification of all the nerves makes the body strong, bright and healthy.

2. It cures joint pain, arthritis, gout, Parkinson’s disease, nervous weakness, vata diseases, urinary problems, humour related diseases, seminal loss, acidity, pitta, cold, catarrh, chronic cold, sinusitis, asthma, cough, tonsils and other kapha diseases. It cures tridoshas.

3. It opens heart blockages. Regular practice of this pranayama opens around 30 to 40 percent blockage within three to four months. We have experienced it practically on several patients.

4. It overcomes the irregularities of cholesterol, triglycerides, HDL or LDL, etc.

5. It replaces negative thoughts with positive thoughts. It helps in keeping the mind happy, fearless and enthusiastic.

6. In a nutshell pranayama purifies the mind, body and virtues. It cures all the ailments and the mind becomes capable of contemplation.

7. Repeat this pranayama 250 to 500 times, the energy present in the mooladhara chakra moves upwards and helps in the arousal of kundalini.


Note: See the cautions and methods of arousal of kundalini for further information in this regard.

Fifth Process of Pranayama: Brahmari Pranayama

Inhale completely, press the base of the nostrils with the little fingers, close the ears with your thumbs, keep the index fingers on the forehead, close the eyes and place the ring and middle fingers on the closed eyes. Chant Aum with the mouth closed (only the humming sound) and exhale. The sound resembles the sound of a honeybee, hence the name brahmari pranayama. Repeat it at least three times and maximum up to 21 times.

Resolution at the Time of Doing Brahmari Pranayama:

Imagine the synchronization of celestial power with divine strength. The practitioner should think that god is showering his empathy, love and happiness on him. He or she should visualize a divine light in the Aajnya  chakra and removing all the ignorance present in the mind. The practitioner should feel that he or she is getting eternal wisdom. Pranayama done with such pure thoughts helps in reaching contemplation.

Benefits of Practicing Brahmari Pranayama:

It overcomes playfulness of the mind and is very beneficial for meditation. It is beneficial in cases of mental stress, anxiety, high blood pressure, heart disease, etc.

Sixth Process of Pranayama: Aumkara (Udgeet Pranayama)

All the above-mentioned pranayamas should be followed by udgeet pranayama. Our eyebrows resemble the shape of Aum. The body and the entire universe are full of Aum. It is not an individual or a shape; it is a divine strength, which is circulating in the whole universe. As a knower, the practitioner should inhale and exhale so slowly that he or she should not feel the sound of respiration. The breathing should be so gentle that even a piece of cotton kept in front of the nose should not move. Try to feel the respiration from within. In the beginning you will feel it only at the tip of the nose but gradually you will experience it deep within. In this way chanting Aum for some time helps in contemplation of mind. The practitioner will be able to concentrate the mind and get engrossed in Aumkar. Gayatri mantra should also be chanted after understanding its meaning along with Aumkar. This will help the person in getting engrossed in the true form of god, which gives happiness. This should be practiced at bedtime also in order to enjoy sound sleep. It overcomes bad dreams and gives sound sleep.

Seventh process of Pranayama: Nadi shodhana pranayama

In the beginning, close the right nostril and inhale from left nostril just like Anulom-Vilom pranayama. Stop the breath inside and do moolbandha and jalandhar bandha. Remove jalandhar bandha after sometime and exhale very slowly from the right nostril. Then inhale from right nostril and do kumbhaka, stop the breath inside and exhale very slowly from the left nostril. This is one complete cycle or nadi shodhana pranayama.

It is very beneficial if done with full concentration without pressing the nostrils. It helps in concentrating the mind and gives a lot of stability. There should not be any sound at the time of inhaling and exhaling. It should be done from one to three times or more. In the beginning, the ratio of poorak, antah kumbhaka and rechaka should be 1:2:2. for example, poorak, antah kumbhaka and rechaka should be done for 10, 20 and 20 seconds respectively. Gradually, the ratio can be increased to 1:4:2. Bahya kumbhaka can be added later and then the ratio can be 1:4:2:2. This pranayama should be done at a very slow pace. Focus on pace of respiration and its intensity instead of number of repetitions. This is more beneficial, and inhaling, controlling and exhaling the breath is the actual result of this pranayama. There is no need to take rest in between. Chanting Aum or gayatri mantra mentally is favourable while doing this.

Benefits of Practicing Nadi Shodana Pranayama:

The advantages are similar to Anulom-Vilom pranayama.

REFERENCES:

1)      Swami Vimalananda, Mahanararayana Upanishad, Ramakrishna Math, Chennai, India.

2)      Dr. Ananta Rangacharya, Principal Upanishad, Banglore, India.

3)      Srinivasan N.R., Ashtaangayoga of Pataanjali, Hindu Reflrctions; <nrssrini.blogspot.com>

                                                             APPENDIX 

PRANAYAMA AND ITS BENEFITS

The illusory Samsaric Vasana that has arisen through the practice of many lives, never perishes except through the practice of Yoga for a long time. It is not possible on the part of one to control the mind by sitting up again and again except through the approved means” (Muktikopanishad).

“How could Jnana, capable of giving moksha, arise certainly without Yoga? And even Yoga becomes powerless in securing Moksha when it is devoid of Jnana. So the aspirant after emancipation should practice (firmly) both Yoga and Jnana,” (Yogatattva Upanishad). “Tatah kshiyate prakasavaranam—Thence the covering of the light is destroyed” (Yoga Sutras—II-52). Tamas and Rajas constitute the covering or veil. This veil is removed by the practice of Pranayama. After the veil is removed, the real nature of the soul is realized. The Chitta is by itself made up of the sattvic particles, but it is enveloped by Rajas and Tamas, just as the fire is enveloped by smoke.

There is no purification action greater than Pranayama. Pranayama gives purity and the light of knowledge shines. The Karma of the Yogi, which covers up the discriminative knowledge is destroyed as he practices Pranayama. By the magic panorama of desire, the essence, which is luminous by nature is covered up and the Jiva or individual soul is directed towards vice. This Karma of the Yogi which covers up the Light and binds him to repeated births, becomes attenuated by the practice of Pranayama every moment and is destroyed eventually. The afflictions and sins constitute the cover according to Vachaspati.

Manu says: “Let the defects be burnt up by Pranayama.” Vishnu Purana speaks of Pranayama as an accessory to Yoga: “He who wants the air known as Prana by practice is said to have secured Pranayama.”

“Dharanasu cha yogyata manasah—the mind becomes fit for concentration” (Yoga Sutras, II-53). You will be able to concentrate the mind, nicely after this veil of the light has been removed. The mind will be quite steady like the flame in a windless place as the disturbing energy has been removed. The word Pranayama is sometimes used collectively for inhalation, retention and exhalation of breath and sometimes for each of these severally. When the Prana Vayu moves in the Akasa-Tattva, the breathing will be lessened. At this time it will be easy to stop the breath. The velocity of the mind will be slowly lessened by Pranayama. It will induce Vairagya.

If you can suspend one inch or digit of breath inside, you will obtain the powers of foretelling; if you can suspend two inches within, you will get the power of thought-reading, for suspending the breath for three inches, levitation; for four inches, psychometry, clairaudience, etc. ; for five inches, moving about unseen by anybody in the world; for six inches, the power of ‘Kaya Siddhi’; for seven inches, entering the body of another man (Parakaya Pravesa); for eight inches, the power to remain always young; for nine inches, the power to make Devas to work as your servants; for ten inches Anima, Mahima and other Siddhis; and for eleven inches, you will attain oneness with Paramatman. When through great practice the Yogi can perform Kumbhaka for full three hours, then he can balance himself on his thumb. He undoubtedly attains all kinds of Siddhis. Just as fire destroys the fuel, so also Pranayama destroys the bundles of sins. Pratyahara makes the mind calm. Dharana steadies the mind. Dhyana makes one forget the body and the world. Samadhi brings infinite Bliss, Knowledge, Peace and Liberation.

During Yogic Samadhi, the flame of the Yogagni (fire of Yoga) extending from navel to the head melts the Amrita in the Brahmarandhra. The Yogi drinks this with joy and ecstasy. He can remain without food and drink for months by drinking this Yogic nectar alone.

The body becomes lean, strong and healthy. Too much fat is reduced. There is luster in the face. Eyes sparkle like a diamond. The practitioner becomes very handsome. Voice becomes sweet and melodious. The inner Anahata sounds are distinctly heard. The student is free from all sorts of diseases. He gets established in Brahmacharya. Semen gets firm and steady. The Jatharagni (gastric fire) is augmented. The student becomes so perfect in Brahmacharya that his mind will not be shaken even if a fairy tries to embrace him. Appetite becomes keen. Nadis are purified. The Vikshepa is removed and the mind becomes one-pointed. Rajas and Tamas are destroyed. The mind is prepared for Dharana and Dhyana. The excretions become scanty. Steady practice arouses inner spiritual light, happiness and peace of mind. It makes him an Urdhvareto-Yogi. Advanced students only will get all the other Siddhis mentioned above.

The mind of a man can be made to transcend ordinary experience and exist on a plane higher than that of reason known as superconscious state of concentration and get beyond the limit of concentration. He comes face to face with facts which ordinary consciousness cannot comprehend. This ought to be achieved by proper training and manipulation of the subtle forces of the body so as to cause them to give, as it were, an upward push to the mind into the higher regions. When the mind is so raised into the superconscious state of perception, it begins to act from there and experiences higher facts and higher knowledge. Such is the ultimate object of Yoga, which can be achieved by the practice of Pranayama. The control of the vibratory Prana means to a Yogi, the kindling of the fire of supreme knowledge, the realization of the Self.

Special Instructions for Practicing Pranayama

1. In the early morning, answer the calls of nature and sit for the practice. Practice Pranayama, in a dry well-ventilated room. Pranayama requires deep concentration and attention. It is always better to have the practice in a steady sitting posture. Do not keep anyone by your side to avoid distraction of your mind.

2. Before you sit for Pranayama practice, thoroughly clean the nostrils well. You can take a small quantity of fruit-juice or a small cup of milk or coffee even before the practice. When you finish the practice take a cup of milk or light tiffin after 10 minutes.

3. Have one sitting only in the morning during summer. If there is heat in the brain or head, apply Amla oil or butter on the head before you take your bath. Take Misri Sherbat by dissolving sugar candy in water. This will cool your whole system. Do Sitali Pranayama also. You will not be affected by the heat.

4. Strictly avoid too much talking, eating, sleeping, mixing with friends and exertion. “Verily Yoga is not for him who eats too much, nor who abstains to excess, is addicted to too much sleep nor even to wakefulness” (Gita VI-16). Take a little ghee with rice when you take your meals. This will lubricate the bowels and allow Vayu to move downwards freely.

5. “Mitaharam vina yastu yogarambham tu karayet, Nanaroga bhavettasya kinchid yogo na sidhyati—Without observing moderation of diet, if one takes to the Yoga practices, he cannot obtain any benefit but gets various diseases” (Ghe.S. Chap. V-16).

6. Perfect celibacy for six months or one year will doubtless enable you to acquire rapid progress in the practice and in spiritual advancement. Do not talk with ladies. Do not laugh and joke with them. Shun their company entirely. Without Brahmacharya and dietetic regulations if you practice Yogic exercises, you will not get maximum benefit in the spiritual practices. But, for ordinary health you can practise mild exercises.

7. Be regular and systematic in your practice! Never miss a day. Stop the practice when you are ailing seriously. Some people twist the muscles of the face when they do Kumbhaka. It should be avoided. It is a symptom to indicate that they are going beyond their capacity. This must be strictly avoided. Such people cannot have a regulated Rechaka and Puraka.

8. Obstacles in Yoga: “Sleeping in day time, late vigil overnight, excess of urine and faeces, evil of unwholesome food and laborious mental operation with Prana.” When one is attacked by any disease, he says that the disease is due to the practice of Yoga. This is a serious mistake.

9. Get up at 4 a.m. Meditate or do japa for half an hour. Then do Asanas and Mudras. Take rest for 15 minutes. Then do Pranayama. Physical exercises can be conveniently combined with Asanas. If you have sufficient time at your disposal, you can have it after finishing all the Yogic exercises and meditation. Pranayama can also be performed as soon as you get up from bed just before Japa and meditation. It will make your body light and you will enjoy the meditation. You must have a routine according to your convenience and time.

10. Maximum benefit can be derived if Japa also is done during the practice of Asanas and Pranayama.

11. It is always better to start Japa and meditation in the early morning at 4 a.m., as soon as you get up from bed. At this time the mind is quite calm and refreshed. You can have good concentration.

12. Vast majority of persons waste their precious time in the early morning in answering the calls of nature for half an hour and washing their teeth for another half an hour. This is bad. Aspirants should try to defecate within 5 minutes and cleanse their teeth within 5 minutes. If the bowels are constipated, have vigorous practice of Salabha, Bhujanga and Dhanur Asanas for 5 minutes as soon as you get up from bed. If you are habituated to answer the call of nature, late, you can do so after finishing the Yogic exercises.

13. First do Japa and meditation. Then you can take to Asana and Pranayama exercises. Then finish the course of practice by another short sitting in meditation.

14. As there is always some drowsiness when you get up from bed, it is desirable to do some Asanas and a little Pranayama for five minutes just to drive off this drowsiness and to make you fit for meditation. The mind gets one-pointed after the practice of Pranayama. Pranayama, though it concerns with the breath, gives good exercise for various internal organs and the whole body.

15. The general order of doing Kriyas is: First do all Asanas, then Mudras, then Pranayama and then Dhyana. Since the early morning time is suitable for meditation, you can follow this order: Japa, Meditation, Asanas, Mudras and Pranayama. This is a better way. You can follow the order which is suitable to you. After doing Asanas, take rest for five minutes and then begin Pranayama.

16. Some Hatha Yogic books interdict cold bath in the early morning. Probably the reason may be that one may catch cold or develop any complaint of the lungs, if he takes cold bath at 4 a.m. particularly in cold places like Kashmir, Mussoorie, Darjeeling, etc. There is no restriction in hot places. I am always in favor of cold baths before one starts the Yogic practices as it is refreshing and stimulating. It drives off drowsiness. It brings in equilibrium of circulation of blood. There is a healthy flow of blood towards the brain.

17. Asanas and Pranayama remove all sorts of diseases, improve health, energize digestion, invigorate the nerves, straighten the Sushumna Nadi, remove Rajas and awaken Kundalini. Practice of Asanas and Pranayama bestows good health and steady mind. As no sadhana is possible without good health and as no meditation is possible without a steady mind, Hatha Yoga is of immense use for Dhyana Yogins, Karma Yogins, Bhaktas and Vedantins as well.

18. The maintenance of the body is impossible without Asanas or any kind of physical exercises or activities. Even an orthodox Vedantin is an unconscious Hatha Yogi. He practises some kind of Asana daily. He practices Pranayama also unconsciously because during meditation, Pranayama comes by itself.

19. Whenever you feel uneasy, depressed or dejected, practice Pranayama. You will be at once filled with new vigor, energy and strength. You will be elevated, renovated and filled with joy. Do this and try. Before you begin to write something, an essay, an article or a thesis, do Pranayama first. You will bring out beautiful ideas and it will be an inspiring, powerful and original production.

20. Be regular in the practice! Regularity in the practice is very necessary if one wants to realize the maximum benefits of Asanas and Pranayama. Those who practice by fits and starts will not derive much benefit. Generally people practice for two months in the beginning with great enthusiasm and leave off the practice. This is a sad mistake. They always want a Yogic teacher by their side. They have got the effeminate leaning mentality. They are lazy, torpid and slothful.

21. People do not want to remove Mala (impurity) by selfless service and Vikshepa by Yogic practices. They at once jump to awaken the Kundalini and raise Brahmakara Vritti. They will only break their legs. Those who attempt to awaken the Kundalini by Asanas and Pranayama, should have purity in thought, word and deed. They should have mental and physical Brahmacharya. Then only they can enjoy the benefits of awakening the Kundalini.

22. Sow the seed of spirituality in your young age. Do not waste Virya. Discipline the Indriyas and mind. Do Sadhana. When you become old, it will be difficult for you to do any rigid Sadhana. Therefore be on the alert during your teens; you will see for yourself in a short time the particular benefits you derive from particular kinds of Sadhana.

23. When you advance in spiritual practices, you must observe strict Mouna (vow of silence) for 24 hours continuously. This must be continued for some months also. Everyone should select a course of few exercises in Asana, Pranayama and meditation according to one’s temperament, capacity, convenience and requirement.

24. It is quite possible for a man to practice celibacy, albeit there are various sorts of temptations and distractions. A well-disciplined life, study of scriptures, Satsanga, Japa, Dhyana, Pranayama, Sattvic and moderate diet, daily introspection, and enquiry, self-analysis and self-correction, Sadachara, practice of Yama, Niyama, physical and verbal Tapas, all will pave a long way in the attainment of this end. People have irregular, unrighteous, immoderate, irreligious, undisciplined life. Hence they suffer and fail in the attainment of the goal of life. Just as the elephant throws sand on its own head, so also they themselves bring difficulties and troubles on their own heads on account of their foolishness.

25. Do not shake the body unnecessarily. By shaking the body often the mind also is disturbed. Do not stretch the body every now and then. The Asana should be steady and firm as a rock when you do Pranayama, Japa and meditation.

26. You must find out for yourself according to your health and constitution what sort of dietetic regulation will suit and what particular Pranayama will exactly help you. Then only you can safely proceed with your Sadhana. First read all the instructions of the various exercises given in this book from the beginning to the end. Clearly understand the technique. If you have any doubts, just ask any Yogic student to demonstrate and then practice it. This is the safest method. You should not select any one of the exercise at random and begin to practice it in a wrong way.

27. In all the exercises I have suggested mantra ‘OM’ as the time-unit. You can have your Guru Mantra, Rama, Siva, Gayatri or mere number as the time-unit according to your inclination. Gayatri or OM is the best for Pranayama. In the beginning you must observe some time-unit for Puraka, Kumbhaka and Rechaka. The time-unit and the proper ratio comes by itself when you do the Puraka, Kumbhaka and Rechaka as long as you can do it comfortably. When you have advanced in the practice, you need not count or keep any unit. You will be naturally established in the normal ratio through force of habit.

28. For some days in the beginning you must count the number and see how you progress. In the advanced stages, you need not distract the mind in counting. The lungs will tell you when the required number is finished.

29. Do not continue the Pranayama when you are fatigued. There must be always joy and exhilaration of spirit during and after the practice. You should come out of the practice fully invigorated and refreshed. Do not bind yourself by too many rules (Niyamas).

30. Do not take bath immediately after Pranayama is over. Take rest for half an hour. If you get perspiration during the practice, do not wipe it with a towel. Rub it with your hands. Do not expose the body to the chill draughts of air when you perspire.

31. Always inhale and exhale very slowly. Do not make any sound. In Pranayamas like Bhastrika, Kapalabhati, Sitali and Sitkari, you can produce a little mild or the lowest possible sound.

32. You should not expect the benefits after doing it for 2 or 3 minutes only for a day or two. At least you must have 15 minutes daily practice in the beginning regularly for days together. There will be no use if you jump from one exercise to another every day. You must have a particular exercise for your daily Abhyasa, which you should improve to a high degree. Other exercises of course, you can have for occasional practice along with the daily exercise. You must have Bhastrika, Kapalabhati and ‘Easy Comfortable Pranayama’ for your daily practice; and Sitali, Sitkari, etc., can be practised occasionally.

33. The Puraka is otherwise known as ‘Nissvasa’ and Rechaka is known as ‘Uchhvasa’. The mental process in Kevala Kumbhaka is called ‘Sunyaka’ form of breath regulation. Steady, systematic practice and gradual increase of Kumbhaka is known as ‘Abhyasa Yoga’, swallowing of air and living on this air alone is known as ‘Vayubhakshana’.

34. The author of Sivayoga Dipika describes three kinds of Pranayama: Prakrita, Vaikrita and Kevala Kumbhaka. “If the Prana is in the form of breath inhaled and exhaled, on account of its natural quality of going out and coming in, the Pranayama is known as Prakrita. If the Prana is restrained by the threefold means of throwing out, taking in and stopping the breath in accordance with the rules prescribed in the Sastras, it is called Vaikrita or artificial. But with great men who have risen above these two kinds of restraining breath, the sudden restraining of the vital currents directly (without inspiration and expiration), is Kevala Kumbhaka. Prakrita Pranayama belongs to Mantra Yoga. Vaikrita belongs to Laya Yoga.”

35. “That is called Kumbhaka (cessation of breath) when there is neither expiration nor inspiration and the body is motionless, remaining still in one state. Then he sees forms like the blind, hears sounds like the deaf and sees the body like wood. This is the characteristic of one who has attained quiescence.”

36. Patanjali does not lay much stress on practice of different kinds of Pranayama. He mentions: “Exhale slowly, then inhale and retain the breath. You will get a steady and calm mind.” It is only the Hatha Yogins who developed Pranayama as a science and have mentioned various exercises to suit different persons.

37. “Spread a tiger-skin or a deer-skin or a fourfold blanket. Over this spread a piece of white cloth. Then sit for the Pranayama practice facing the North.”

38. Some would take the order as exhaling, inhaling and retaining; others as inhaling, retaining and exhaling. The latter is more common. In Yajnavalkya, we find the different kinds of breath regulation mentioned in the order of Puraka, Kumbhaka and Rechaka; whereas, in Naradiya text we have them in the order of Rechaka, Puraka and Kumbhaka. The two are to be regulated as optional alternatives.

39. A Yogi should always avoid fear, anger, laziness, too much sleep or waking and too much food or fasting. If the above rule be well strictly practiced, each day, spiritual wisdom will arise of itself in three months without doubt; in four months, he sees the Devas; in five months he knows or becomes a Brahmanishtha; and truly in six months he attains Kaivalya at will. There is no doubt.

40. A neophyte should do Puraka and Rechaka only without any Kumbhaka for some days. Take a long time to do Rechaka. The proportion for Puraka and Rechaka is 1:2.

41. Pranayama in its popular and preparatory form may be practiced by every- one in any posture whatsoever, sitting or walking; and yet is sure to show its benefits. But to those who practise it in accordance with the specific methods prescribed, fructification will be rapid.

42. Gradually increase the period of Kumbhaka. Retain for 4 seconds in the first week, for 8 seconds in the second week, for 12 seconds in the third week and so on, till you are able to retain the breath to your full capacity.

43. Common-sense or Yukti should be used throughout your practice. If one kind of exercise is not agreeable to your system, change it after due consideration or consultation with your Guru. This is Yukti. Where there is Yukti, there is Siddhi, Bhukti and Mukti (perfection, enjoyment and salvation).

44. You must so nicely adjust the Puraka, Kumbhaka and Rechaka that you should not experience the feeling of suffocation or discomfort at any stage of Pranayama. You should never feel the necessity of catching hold of a few normal breaths between any two successive rounds. The duration of Puraka, Kumbhaka and Rechaka must be properly adjusted. Exercise due care and attention. Matters will turn to be successful and easy.

45. You must not unnecessarily prolong the period of exhalation. If you prolong the time of Rechaka, the following inhalation will be done in a hurried manner and the rhythm will be disturbed. You must so carefully regulate the Puraka, Kumbhaka and Rechaka that must be absolutely comfortable and perform not only one Pranayama but also the full course or required rounds of Pranayama. Experience and practice will make you alright. Practice makes one perfect. Be steady. Another important factor is that you must have efficient control over the lungs at the end of Kumbhaka to enable you to do the Rechaka smoothly and in proportion with the Puraka.

46. Suryabheda and Ujjayi produce heat. Sitkari and Sitali are cooling. Bhastrika preserves normal temperature. Suryabheda destroys excess of wind; Ujjayi phlegm; Sitkari and Sitali bile; and Bhastrika all the three.

47. Suryabheda and Ujjayi must be practised during winter. Sitkari and Sitali must be practised in summer. Bhastrika can be practised in all seasons. Those persons whose bodies are hot even in winter can practise Sitali and Sitkari during winter season.

48. Goal of life is self-realization. “This is brought about by means of the subjugation of the body and the senses, the service to a good Guru, the hearing of Vedantic doctrine and constant meditation thereon” (Niralamba Upanishad). “If you are really sincere and if you wish to have a quick, sure success, you must have a systematic routine for Asana, Pranayama, Japa, Meditation, Svadhyaya, etc. You must be very careful in keeping up Brahmacharya. Effective means to control the mind are the attainment of spiritual knowledge, association with the wise, the entire abdication of all Vasanas and control of Prana” (Muktikopanishad).

49. Once again I will tell you that Asana, Pranayama, Japa, Dhyana, Brahmacharya, Satsanga, solitude, Mouna, Nishkama Karma are all absolutely necessary for spiritual attainments. One can hardly obtain perfection in Raja Yoga without Hatha Yoga. At the end of Kumbhaka you should withdraw the mind from all the objects. By gradual practice you will be established in Raja Yoga.

50. Some students who are studying Vedanta books think that they are Jnanis and they ignore Asanas, Pranayama, etc. They also should practise these, till they are perfect in Shat-Sampat of the Sadhana-Chatushtaya—Sama, Dama, etc.,—the preliminary qualifications of Jnana Yoga.

51. Do not hesitate. Do not be waiting to get a Guru who will sit by your side and watch you daily for a long time. If you are sincere, regular and systematic and if you follow rules and instructions of this book very carefully, there will be no trouble at all. You will undoubtedly get success. Slight errors may crop up in the beginning, it does not matter. Do not unnecessarily be alarmed. Do not give up the practice. You will yourself learn how to adjust. Common-sense, instinct, the shrill inner voice of the soul will help you in the path. Everything will come out smoothly in the end. Start the practice this very second in right earnest and become a real Yogi.

 

Gayatri Mantra - A Universal Prayer - Meaning & Significance

 (Collected from HH Sathya Saibaba's Speeches)

Om Bhur Bhuvaḥ Swaḥ | Tat-savitur Vareñyaṃ | Bhargo devasya dhemahi | dheyoyonah prachodayaat

General meaning: We meditate on that most adored Supreme Lord, the creator, whose effulgence (divine light) illumines all realms (physical, mental and spiritual). May this divine light illumine our intellect!

Word meaning: Om: The primeval sound; Bhur: the physical body/physical realm; Bhuvah: the life force/the mental realm Suvah: the soul/spiritual realm; Tat:  That (God); Savitur: the Sun, Creator (source of all life); Vareñyam: adore; Bhargo: effulgence (divine light); Devasya: supreme Lord; Dhīmahi: meditate; Dhiyo: the intellect; Yo: May this light; Nah: our; Prachodayāt: illumine/inspire.

 What is the Gayatri Mantra?

The Gayatri is a universal prayer enshrined in the Vedas. It is addressed to the Immanent and Transcendent Divine which has been given the name 'Savita,' meaning 'that from which all this is born.' The Gayatri may be considered as having three parts - (i) Adoration (ii) Meditation (iii) Prayer. First the Divine is praised, then It is meditated upon in reverence and finally an appeal is made to the Divine to awaken and strengthen the intellect, the discriminating faculty of man.

The Gayatri is considered as the essence of the Vedas. Veda means knowledge, and this prayer fosters and sharpens the knowledge-yielding faculty. As a matter of fact the four core-declarations enshrined in the four Vedas are implied in this Gayatri mantra.

 The Gayatri Mantra is a sacred chant that demonstrates the unity that underlies manifoldness in creation. It is through the recognition of this unity that we can understand the multiplicity. Clay is one and the same thing, though pots of different shapes and sizes can be made from it. Gold is one, though gold ornaments can be multifarious. The Atma is one, though the embodied forms in which it resides may be many. Whatever the color of the cow, the milk is always white.

 Who is Mother Gayatri? 

Gayatri is the Mother of all scriptures (Vedas). She is present, wherever Her name is chanted. She is very powerful. The One who nourishes the individual being is Gayatri. She bestows pure thoughts on anyone who worships Her. She is the embodiment of all Goddesses. Our very breath is Gayatri, our faith in existence is Gayatri. Gayatri has five faces, they are the five life principles. She has nine descriptions, they are ‘Om, Bhur, Bhuvah, Swah, Tat, Savitur, Vareñyaṃ, Bhargo, Devasya’. Mother Gayatri nourishes and protects every being and she channelizes our senses in the proper direction. ‘Dhīmahi’ means meditation. We pray to her to inspire us with good intelligence. ‘Dhīyo Yonah Prachodayāt’ - We beseech her to bestow on us everything we need. Thus Gayatri is a complete prayer for protection, nourishment and finally, liberation.

 Gayatri is the mother of the Vedas (Gayatri Chandhasam matha) Gayatri, however, has three names: Gayatri, Savitri, and Saraswathi. These three are present in everyone. Gayatri represents the senses; it is the master of the senses. Savitri is the master of Prana (Life Force). Many Indians are familiar with the story of Savitri, who brought back to life her dead husband, Sathyavan. Savitri signifies truth. Saraswathi is the presiding deity of speech (vaak). The three represent purity in thought, word, and deed (thrikarana shuddhi). Although Gayatri has three names, all three are in each of us as the senses (Gayatri), the power of speech (Saraswathi), and the life force (Savitri).

 Universality of Gayatri Mantra

For every kind of power, proofs may be sought by direct perception or by the process of inference. Men sought to find out by what direct proof they could experience this transcendental power. They found the proof in the Sun. Without the Sun there will be no light at all. Nor is that all. All activities will come to a standstill. In this world hydrogen is essential for the growth of plants and of living beings. The Sun's primary components are hydrogen and helium. Without hydrogen and helium, the world cannot survive. Hence, the ancients concluded that the Sun was the visible proof (of a transcendental power). They also found some subtle secrets about the Sun. Hence, they adored the Sun as the principal deity in the Gayatri mantra. “Dhiyo yonah Prachodayāt” - May the Sun illumine our intellects in the same way he sheds his effulgence. This is the prayer addressed to the Sun in the Gayatri mantra. In this way, they came to regard the Gayatri mantra as the mother of the Vedas.

 The earliest finding of the seekers was that the Sun was the most important factor in determining the daily life of man and providing the basic requirements for living. Life would be impossible without the Sun for man, beast, bird or plant. The Sun was regarded as the source of all energy and responsible for birth, growth and destruction of all things in creation. It was for this reason that Sage Viswamitra glorified the Sun God (Savitr) in the Gayatri mantra.

 Repeat the Gayatri - it is a universal prayer. It has three parts, meditation on the glory of God as the illumination immanent in the three worlds - upper, middle and lower (Om Bhur Bhuva Swah; Tat Savitur Vareñyam); it has smaraña or picturisation of the Grace (Bhargo Devasya Dhīmahi) and prārthanā, prayer for compassion for the sake of liberation, through awakening of intelligence that pervades entire universe, not to any particular name or form of that intelligence; and so, all can use it and be saved by it. There can be no fanaticism, no hatred, no rivalry, if the Gayatri is adhered to, its pious repetition will clarify the passions and promote love.

 Deeper meaning of the Gayatri Mantra

Gayatri, Savitri and Saraswati are latent in everybody. Bhur, Bhuvah and Swah in the Gayatri mantra refer to the body (materialization), the life-force (vibration) and the soul (radiation). Bhur means the earth, which is nothing but the combination of materials. This denotes the human body, which is also a combination of materials. Bhuvah refers to the life-force, which makes the body vibrate. Swah refers to Prajnāna-shakti, which sustains the life-force. This Prajnāna-shakti is known as constant integrated awareness. This is also termed as radiation. All three, namely, materialization, vibration and radiation are present in man. I tell you often, you are not one, but three—the one you think you are (physical body), the one others think you are (mental body) and the one you really are (Atma).

 Gayatri is described as having five faces. The first is "Om". The second is "Bhur-bhuvah-svah". The third is. "Tat-savitur Vareñyaṃ". The fourth is "Bhargo Devasya Dhīmahi". The fifth is "Dhiyo Yonah Prachodayāt". Gayatri represents in these five faces the five prāñas (life forces). Gayatri is the protector of the five prāñas in man. “Gāyantaṃ trāyate iti Gayatri” -- Because it protects the one who recites it, it is called Gayatri. When Gayatri acts as protector of the life-forces, she is known as Savitri. Savitri is known in the sciptural story as the devoted wife who brought back to life her husband, Sathyavan. Savitri is the presiding deity of the five prāñas. She protects those who lead a life of Truth. This is the inner meaning.

When one's intelligence and intuition are developed by the recitation of the mantra, the activating deity is Gayatri. When the life-forces are protected, the guardian deity is called Savitri. When one's speech is protected, the deity is called Saraswati. Because of the protective roles of Savithri, Saraswati and Gayatri, in relation to life, speech and the intellect, Gayatri is described as "Sarva-devatā-swarūpiñi"--- the embodiment of all goddesses.

 The Gayatri has three parts: 1.Praise, 2.Meditation, and 3.Prayer. First, the Divine is praised, then it is meditated upon in reverence and lastly, an appeal is made to the Divine to dispel the darkness of ignorance and to awaken and strengthen the intellect. Dhīmahi  is related to the meditative aspect. Dhīyo Yonah Prachodayāt relates to the aspect of prayer. Chanting of the Gayatri Mantra purifies the mind and confers devotion, detachment and wisdom.

 Benefits of chanting Gayatri Mantra

Through meditation on the Gayatri, one can become aware of the inner motivating principle of the five elements, the five vital airs in the human body and the five sheaths which encase the Atma. Just as there are three basic energies that govern man---the physical, the metaphysical and the psychical, the ādhi-bhoutik, the ādhi-daivik and the ādhi-atmic, Gayatri has three facets, Gayatri, Savitri and Saraswati. Gayatri fosters the metaphysical, Savitri, the physical, and Saraswati, the psychical. These three karañas or instruments have to be cleansed and sublimated so that man can realise the goal of life. Through the recital of Gayatri mantra and meditation thereon, this great task can be achieved.

 It will protect you from harm wherever you are --traveling, working, or at home. Westerners have investigated the vibrations produced by this mantra and have found that when it is recited with the correct accent as laid down in the Vedas, the atmosphere around becomes visibly illumined. So Brahma-prakāsha, the Divine Effulgence, will descend on you and illumine your intellect and light your path when this mantra is chanted. Also repeat shanti thrice at the end, for that repetition will give shanti or peace to three entities in you --body, mind, and soul.

 It is essential to recite the Gayatri mantra at least three times during morning, noon, and evening. This will serve to reduce the effects of the wrong acts one does every day. It is like buying goods for cash, instead of getting them on credit. There is no accumulation of karmic (result of action) debt, since each day's karma (action) is atoned for that day itself by reciting the
Gayatri mantra.

 "Sarva roga nivaarini Gayatri" (Gayatri is the reliever of all diseases). "Sarva dhukha parivaarini Gayatri" (Gayatri wards off all misery). "Sarva vaancha phalashri Gayatri" (Gayatri is the fulfiller of all desires). Gayatri is the bestower of all that is beneficial. If the mantra is chanted, various kinds of powers will emerge in one.

 When to say the Gayatri

Do not sing cheap and defiling film songs. Instead, recite the Gayatri. When you bathe, the body is being cleansed; let your mind and intellect also be cleansed. Make it a point to repeat it when you bathe as well as before every meal, when you wake from sleep, and when you go to bed. And also repeat shanthi (peace) thrice at the end, for that repetition will give peace to three entities in you --body, mind, and soul.

 Time, like man, has three qualities: satva, rajas, and tamas (qualities of purity or serenity, passion, and inaction). The day is divided into three parts:

• 4am to 8am and 4pm to 8pm have the sātvic quality
• 8am to 4pm are rājasic
• 8pm and 4am are tāmasic

The eight hours from 8pm to 4am are used mainly for sleep. The eight hours of the day (from 8am to 4pm) are employed by all
beings, including animals and birds, in the discharge of their day to day duties and are regarded as rājasic. When the four sātvic hours of the morning are used for engaging oneself in good actions like worship, virtuous deeds, and keeping good company, one is sure to raise oneself from the human to the Divine level. It is during the sātvic period (4am to 8am and 4pm to 8pm) that the Gayatri mantra should be recited.