Seven Pranayama 34304s

Seven Pranayama: Breathing Techniques and Procedure Pranayam arouses the internal energy of a person and makes him healthy, balanced and active. Swami Ramdev advises the seven-step pranayam package for a healthy, and stress free living. The whole process takes around 45 minutes and the duration can be increased up to two hours also. Morning time is ideal for its practice. Take bath and wear loose clothes. Sit straight; keep the neck and head absolutely straight. The body should be stable and spine should be straight. This seven-step pranayam package can be followed daily in the given sequence. Click on the Pranayama for more details. 1.Bhastrika Pranayam Procedure : Sit in a comfortable Asana. Breathe in through both the nostrils forcefully, till the lungs are full and diaphragm is stretched. Then breathe out forcefully also.Takedeep breaths and then completely breathe out. Duration : 2 mins atleast. 5 mins max. Benefits : heart, lungs, brain, depression, migraine, paralysis, neural system, aabha aabha, tej, obesity, constipation, gastric, acidity, Croesus (liver), hepatitis B, uterus, diabetes, stomach problems, cholesterol, allergic problems, asthma, snoring, concentration, and even cancer and AIDS. Bhastrika Pranayama : Deailed Description Sit in a comfortable Asana. Breathe in through both the nostrils forcefully, till the lungs are full and diaphragm is stretched. Then breathe out forcefully also, but see that the abdominal cavity does not blow up due to the air breathed in. Depending upon the capacity and health of an individual, this Pranayama can be done in three variable speeds viz. slow speed, moderate speed and at high speed. Individuals with weak lungs and heart should do this at a slow speed while performing Recak and Puraka A healthy individual and one used to doing it, should do it initially at a slow speed and then gradually increase the speed to moderate and then high. This Pranayama should be done for 5 to 10 minute Shiva Sankalpa (Vow) at the time of performing Bhastrika: While inhaling in the process of doing Bhastrika make a vow and focus in your mind as if all the divine powers, purity, peace and joy, all that is good in the universe around you is entering inside your body and that you are getting filled with the divine powers. Pranayama done with this kind of vow in mind imparts a special benefit to the individual. Benefits: Diseases like cold, cough, allergy, asthma, respiratory diseases of all kinds, are cured. Lungs become strong and due to the heart and head getting adequate quantity of pure and fresh air, health is improved. Diseases of the throat like thyroid, tonsils and other ailments of throat are cured. This Pranayama brings about a proper balance of the three Doshas i.e. Vata, Pitta, and Kapha, and maintains their balance. Blood is purified and the body gets rid of foreign objects and toxins.Stabilizes Prana and calms mind and helps the upward journey of Prana from Muladhara Chakra (Base Chakra) to Sahsrar Chakra(Cerebral Gland) and helpful in the Kundalini Jagran. Special Notes: Those suffering from high blood pressure or from any heart disease should not do this Pranayama. While breathing in the abdominal area should not blow up. You have to fill the air in the chest area, i.e. up to diaphragm, so that the part of the chest with its ribs swells. In summer season, reduce the number of repititions of this Pranayama. In case both the nostrils do not open on of ailments like severe cough or sinus etc., for such persons they should first close the right nostril and do respiration (exhalation as well as inhalation) through the left nostril. Then the left nostril should be closed and respiration should be done by the right nostril. This method of alternate breathing should be continued at the desired speed viz. slow, moderate or fast, till both the nostrils open simultaneously. Then at the end Pranayama should be completed by doing Recak and Pruaka through both Ida and Pingala. One must do this Pranayama for the duration of three to five minutes every day.

While doing this Pranayama keep both the eyes closed and mentally chant the mantra “OM” throughout the exercise of Pranayama. 2. Kapal Bhati Pranayam Procedure : Push air forcefully out. Stomach will itself go in. Duration : Start with 30 times or 1 min. increase upto 5 mins min. upto 10 mins max. Benefits : increases aabha and tej. helps in obesity, constipation, gastric, acidity, Croesus(liver), hepatitis B, uterus, diabetes, stomach problems, cholesterol, allergic problems, asthma, snoring, concentration, and even cancer and AIDS. Tips : Heart and high BP patients, and weak people do it slowly. Swamiji says “dharti ki sanjivini hai kapal-bhati pranayam” and that it “cures all diseases of world”.. Kapal Bhati Pranayama : Deailed Description ‘Kapal’ means forehead and ‘Bhati’ means light. Hence, Kapal-Bhati refers to that exercise which makes the forehead luminous and lustrous. Kapal-Bhati Pranayama makes its Sadhak’s head luminous. This Pranayama is a little different from Bhastrika Pranayama. In Bhastrika Pranayama, Puraka and Recak are done with the same amount of force, where as in Kapal-Bhati more attention is to be given to the act of forceful Rechak. In Kapal-Bhati, the Puraka is to be done with normal, usual force but the Recak has to be done with as much of force as is at your command. In doing so, the abdominal area, also makes inward and outward movements and considerable force is applied to the Manipura,Svadhisthana and Muladhara Chakra. This Pranayama should easily be done for five minutes. In short, breathe in normally and breathe out forcefully, so as to influence the organs of the abdominal area. Persons suffering from acute and chronic diseases must practice if for 15 minutes or more as per the capability. Shiva Sankalpa (Vow) at the time of performing Kapal-Bhati While doing this Pranayama think that while exhaling you are throwing all the diseases out of your body. Individuals with mental aberrations like anger, greed, self-ego attachment etc.should develop a feeling of throwing out all the negative and injurious elements along with the air exhaled. In this way the feeling of getting rid of diseases while exhaling imparts a special benefit to the individual Duration: Do this Pranayama at the start for a period of three minutes and gradually increase it to five minutes. Initially, if you feel tired in between, take rest for a while and resume. After practice of about two months, you will be able to perform this Pranayama for five minutes at a stretch without any fatigue. This is the total duration for which it should be done. In the beginning, you may feel a little pain in the back or abdomen. But this will disappear after some practice. So do not give up. People whose glands secrete lots of bile inside the body are termed as Pitta Prakriti. They should not do this Pranayama for more than 2 minutes during summer season. Benefits: Face become Lustrous and attractive. Diseases related to Kapha like asthma, respiratory troubles, allergies, sinus, etc. are cured. Diseases of heart, lungs and brain get cured. Obesity, diabetes, flatulence, constipation, acidity and diseases pertaining to kidneys and prostate glands etc. are cured. If done regularly for five minutes daily, it relieves constipation, Blood sugar becomes normal and weight in the abdominal region reduces considerably. Blockages in the arteries are also cleared. Peace and stability of mind are achieved. No negative thoughts occur. Troubles like depression are cured. Chakras are purified and ¡¡chakras from Muladhar-Chakra to Sahsrar Chakra are filled with pious Cosmic Energy. Organs in the abdominal cavity viz. stomach, pancreas, liver, spleen, intestine, prostrate and kidney function more efficiently and develop immunity towards diseases. This is the best exercise; benefits accrued by this cannot be obtained by several other asanas. It strengthens the intestines and improves digestion. 3. Bahaya Pranayam Procedure : Breathe air out, touch chin to chest, squeeze stomach completely and hold for a while. then release chin,

breathe in slowly. Repeat the process. Duration : Beginners should perform Bahya Pranayama 3 to 5 times. Advanced practitioners can do 11 repetitions.However, in the winter, advance practitioners can do up to 21 repetitions Benefits :Good for hernia, stomach ailments, uterus prolapse and all urinary and prostate problems. Channels the energy of the root lock hernia, Tips : People with hypertension and heart problem should avoid performing Bahya Pranayama. Bahaya Pranayama : Detailed method This pranayama technique is applied in the state of “Bahya kumbhaka (suspension of breath after exhalation). Bahya Pranayama is referred to elsewhere as “Uddiyana Bandha,” which includes the abdominal lock, root lock (mulabandha) and the chin lock (Jalandhar bandha). SRDM refers to Uddiyana bandha simply as the abdominal lock. When all three locks are applied, SRDM calls it “Bahya Pranayama.” Duration: Beginners should perform Bahya Pranayama 3 to 5 times. Advanced practitioners can do 11 repetitions.However, in the winter, advance practitioners can do up to 21 repetitions. Begin with exhaling rapidly and completely, hold the breath,apply chin lock (Jalandhar bandha) by lowering the chin and it with the pit of the throat. Apply abdominal lock (Uddiyana bandha) by bending forward a little and press hands on the knees for leverage. Contract the abdomen and draw it in all the way to the back. Apply root lock (mula bandha) by pulling up the pelvis and hold it up there. Still holding the breath and the three locks in place, bend forward slightly and pull the abdominal organs as far up as you can, straighten the trunk, holding it as long as you comfortably can. When you are ready to release, bend again, release the abdominal lock and the abdominal organs (while raising the chin to exhale.) and raising the chin inhale. Technique: Swami Ramdev Maharaj defines the three locks in this manner: Contracting the abdomen and drawing it in all the way to the back (abdominal contents float up into the lower chest) is called “Uddiyana bandha.” Bringing the chin to the pit of the throat is called “Jalandhar Bandha.” Contracting and pulling up the region below the navel (pelvic and pubic area) and sustaining the hold is called “Mulabandha. This completes one round. Do 3 or more rounds of Bahya Pranayama. Benefits: Good for hernia, stomach ailments, uterus prolapse and all urinary and prostate problems. Channels the energy of the root lock Caution: People with hypertension and heart problem should avoid performing Bahya Pranayama. Note: Read carefully “Author’s Note” in the Caution section of Bhastrika and Kapalabhati. Before you proceed with Bahya Pranayama, make sure you can suspend your breath after exhalation for at lest 10-15 seconds because it takes time to apply the chin lock and root lock, pull in the abdomen towards the back and push the abdominal organs into the chest cavity, then release them and inhale slowly. Notice how much time it takes to just say it (it took me 10 seconds to say it); doing it will take at least that much time. Do not tire yourself out. Don’t do more than 4 or 5 repetitions. Also, when you release the locks and are ready to inhale, inhale slowly. If you desperately rush into inhale, in certain conditions, you run the risk of collapsing your airways. People with gastric and intestinal disorders should use caution. 4. Anulom Vilom Pranayam Procedure : Hold your right nasal with thumb, breathe in from left. Now open right nasal and close left nasal with middle and ring finger and breathe out from right nasal. Now breathe in from right nasal. Now close right nasal and open left and breathe out and in from left nasal. and so on. Duration : atleast 10 mins. Benefits : heart, high BP, heart blockage, vat-cuf-pit, arthritis, cartilage, bent ligaments, sinual fluid reduced, parkinson, paralysis, neural related, depression, migraine pain, asthma, sinus, allergy

Tips : breathe into lungs not to stomach. no organ in stomach absorb oxygen. Do not hurry. Do it slowly. Rest whenever needed (in any pranayam). Anulom Vilom Pranayama : Detailed Method To be done by closing the nostrils one after another, close the right nostril by the right hand thumb, and likewise close the left nostril by the 2nd and 3rd fingers (Madhyama and Anamika) fingers keep the palm of the hand in front just above the Nose. Prana breathed in through left nostril represents energy of the moon, which symbolizes peace, and has a cooling effect. Hence for purification of Nadis, beginning of this Pranayama has to be made by the left nostril. Close the right side nostril with the right hand thumb. Inhale slowly through the left nostril till the lungs are filled. Then close the left nostril with the second and third fingers. Open the right nostril and exhale through it. Repeat this exercise slowly in the beginning, and with practice, increase the speed. When you are able to practice this exercise for a long time, inhale with as much force as is possible for you, then exhale also forcefully. This practice of inhalation and exhalation alternatively through the right and left nostril, as indicated above with force, should be done for 3 minutes. If you feel tired, rest for sometimes and resume. Regular practice will enable you to do this Pranayama for 10 minutes. After some practice being established, this Pranayama should be done for 5 to 10 minutes daily, depending upon one’s capacity. However, in summer season it should be done for duration starting from 3 minutes and up to a maximum of 5 minutes. If you practice this Pranayama for five minutes regularly on a daily basis, the coiled energy called Kundalini Shakti lying in the Muladhar Chakra begins to awaken.This is known as Kundalini Jagran.. While doing this Pranayama, mentally repeat the mantra “OM” so the mind becomes fit for meditation. Shiva Sankalp(Vow) at the time of performing Anulom-Viloma Pranayama While performing this Pranayama there develops a feeling in mind that as a result of friction and churning of breath in Ida and Pingala Nadis, there is awakening in Susumna Nadi. A divine light is riwards from the eight Chakra to the Sahsrar Chakra. There is a feeling that the whole body is being enlightened by a divine light.Imagine a divine light on the outside and the inside of the body and try to visualize ‘Om Kham Brahm’. Imagine that the supreme power is showering divine energy and divine knowledge, that the supreme power is filling you with divine energy. Try to get the initiation of the divine energy by yourself. A Guru(teacher) just inspires you for the divine energy and links the student to divine feelings. Actually the divine energy is showered by the supreme power himself. Anulom-Viloma Pranayama done with these kinds of divine feelings gives better results and benefits to the individual in all the spheres viz. physically, mentally and spiritually. A divine light will appear from the Muladhara – Chakra on its own and there will be Kundalini Jagran, you will feel the rise within yourself and you will be blessed with the initiation of the divine energy in yourself. Regular practice of this Pranayama has the capacity of cleansing all your innumerable Nadis, which makes the body healthy lustrous and strong. All kinds of diseases occurring due to the disturbance of ‘Vata Dosha’ like rheumatism, gout, diseases pertaining to urinary and reproductive organs are cured. Besides, regular practice of this Pranayama also cures diseases like cold, cataract, sinus, etc. which have reached a chronic stage. The three Doshas of Vata, Pitta, Kapha regularise themselves and assume proper proportions. Blockages in the arteries of the heart are removed and the arteries become clean, making the circulation unimpeded. If this Pranayama is practiced for 3 or 4 months regularly, 30 to 40% of blockages in the arteries are dissolved and removed, preventing the phenomenon of heart attack. Pathogenic cholesterol, triglycerides, H.D.L. and L.D.L. also get controlled, making the arterial channels clear for effective and unimpeded flow of blood in the heart. Negative thinking is replaced by positive approach to life. It increases enthusiasm and spirit, the Sadhak becomes fearless and feels blissful. In short, this Pranayama has the effect of cleansing the body, and the mind and cures almost all the diseases from which the Sadhaka has been suffering. If this Pranayama is practiced for 250 to 500 times a day, Kundalini Shakti

turns its face upward and begin to rise above through the susumna Nadi. It means that the phenomenon known as Kundalini Jagran begins. 5. Bharamari Pranayam Procedure : Close ears with thumb, index finger on forehead, and rest three on base of nose touching eyes. Breathe in. And now breathe out through nose while humming like a bee. Duration : 10 mins Benefits : tension, hypertension, high BP, heart, heart blockage, paralysis, migraine pain, confidence, concentration Duration/repetitions: Beginners may practice Bhramari three times and advanced practitioners for 11-21 times. Technique: Breathe in and out with the nose only. Close the ears with your thumbs, place index fingers just above the eyebrows at the sinuses and the remaining three fingers on the eyes with finger tips slightly pressing the ridge of the nose on each side. Inhale deeply and while exhaling make a humming sound like that of the black beetle. Say “Om’ in a soft humming sound while making the humming sound. Mental focus: Concentrating on the center of the eyebrows (ajna chakra) visualize light in the center. Feel that your body, mind and soul are radiating with light. Try to experience inner joy and bliss. Benefits: Good for sinus problem, hypertension, heart blockage, etc. Vibrations created by humming destroys negative energy, reduces stress/tension, depression, fears and doubts. it is better to do soft humming that gently reverberates in the sinuses and the skull rather than powerful vibration. Four to five repetitions of Bhramari is plenty. People with epilepsy, head trauma or tumor, migraine, severe or persistent headaches should avoid Bhramari. 6. Udgeeth Pranayam Procedure : Inhalation and exhalation should be long, slow, soft and subtle. Inhale slowly and when ready to exhale, chant Om slowly and steadily. With practice, lengthen each breath to one-minute, that is, to say inhalation and exhalation should total one-minute of time. Visualize the breath entering and moving inside the body. Duration : 10 mins or more Benefits : Good for insomnia and for deepening the quality of sleep and relieving bad dreams. Helps the mind to become one-pointed and facilitate the practice of conscious sleep (Yoga Nidra). Udgeeth Pranayama : Detailed method Udgeeta Pranayama is often referred to as, “Omkari japa,” that is, chanting of Om. “Udgeeta” means singing in a loud pitch/note. Thus, Udgeet pranayama means chanting of Om in a loud pitch. While chanting, the sound of “O” should be 3 times longer than the sound of “makar” (mmm), which is often transcribed in Samskrita as “O3M.” Duration/repetitions: Minimum 3 times. For the maximum limit, SRDM once said, “Keep chanting until you feel tired or reach the state of absorption in the sound of Om.” Technique: Inhalation and exhalation should be long, slow, soft and subtle. Inhale slowly and when ready to exhale, chant Om slowly and steadily. With practice, lengthen each breath to one-minute, that is, to say inhalation and exhalation should total one-minute of time. Visualize the breath entering and moving inside the body. Beginners may feel the breath just in their nose but with practice and proper concentration, they may feel the “touch” of the breath inside their whole self. While chanting, feel the joy and remain in the spirit of surrender (to the higher power). Feel that the sound of “Om” has filled the entire space from inside and outside. Focus on the “agnya” center (the command center”) that is, the point between the two eyebrows. Benefits: Good for insomnia and for deepening the quality of sleep and relieving bad dreams. Helps the mind to become one-pointed and facilitate the practice of conscious sleep (Yoga Nidra). Nadi Shodhana (subtle nervous system purification) Technique: Close the right nostril with the thumb and inhale very slowly from the left nostril. Upon completion of inhaling, hold the breath in (antara kumbhaka) and apply the chin lock (Jalandhar bandha) and the root lock (mula bandha). Release the chin lock and very slowly exhale from the right nostril. Upon completion of exhaling, inhale very slowly from the right nostril and hold the breath in (antar kumbhaka) with chin lock and root lock in place. When ready to release, exhale very slowly from the left nostril.

This completes one round. The second round begins with left nostril inhalation and so on. Note that inhalation and exhalation should be soft and inaudible to the person sitting by you. You may also do mentally directed Nadi Shodhana in which fingers are not used to close and open the nostrils. Simply mentally direct your breath to and from one nostril at a time. Mental alternate nostril breathing is also initiated with left nostril inhalation. Duration/repetitions: Minimum three times. Maximum: unlimited. Ratio for breathing and breath holding: Beginners should maintain the ratio of 1:2:2 for inhalation-hold (after inhale) and exhalation. Example: Inhalation=10 seconds; hold after inhale (antar-kumbhaka)=20 seconds and exhalation=20 seconds. Advanced practitioners may keep the ratio of 1:4:2. Benefits: Same benefits as those for Anuloma-Viloma. Mentally directed nostril breathing is particularly beneficial for concentration, mental stabilization and calming. Caution: 1:4:2 ratio is discouraged by some other yoga schools. After the mastery of this ratio, advanced practitioners may go on to include the suspension of the breath after exhalation (bahya Kumbhaka) in their practice. Example for the ratio for the advanced practitioner: Inhalation=10 seconds; hold after inhale (antar-kumbhaka)=40 seconds, exhalation=20 seconds and suspension of breath after exhalation=20 seconds. In Nadi Shodhana, SRDM stresses that the more the breath is slow, long, subtle, smooth and easy, the greater are the physical and mental benefits. Do Nadi Shodhana according to your comfortable capacity. The duration of inhalation, exhalation and breath holding should be determined by your personal capacity. If you feel tired during or after the practice of Nadi Shodhana, you might be doing too much. End the practice with meditation/awareness of soft and slow inhalation and exhalation and the sound of “Om.” Note: Please always end the pranayama sequence with Nadi Shodhana or soft Ujjayi so the breath slows down and inhalation and exhalation is equalized. When you end your practice with soft, slow and equalized breathing, you minimize the chances of ending your practice with too much carbon dioxide (hypercapnia) or too little oxygen (hypoxia) in your system. 7. Pranav Pranayam Procedure : Close your eyes and sit quitely. Breathe in naturally. Duration : 2-3 mins or more. Purpose: Spiritual development and to widen your perspective so that you begin to realise the One In All and the All In One – the constant universal vibration AUM/OM, which is found in every single minutest atom. Benefits : meditation Procedure : Close your eyes and sit quitely. Concentrate the mind on inhaling and exhaling and think of god. God has created our eyebrows, eyes, nose, ears, lips, heart etc. in Aum shape (Hindi word). Imagine the presence of god in every particle and meditate. Deeper the experience, deeper the physical, mental and spiritual energy. Pranayam overcomes the physical disorders, gives good health and the devotee proceeds on the path of spirituality. Breathe in naturally. Duration : 2-3 mins or more. Purpose: Spiritual development and to widen your perspective so that you begin to realise the One In All and the All In One – the constant universal vibration AUM/OM, which is found in every single minutest atom. Duration: From 1 minute up to 1 hour as per your available time. No maximum as this is meditation (either contemplate on a Form – Rupam Dyanam – or on the Sound of OM / the Formless Supreme Ene

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How to gain control over mind by practicing pranayam? Contents 

1. Benefits of pranayam

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1.1 According to physiology

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1.2 According to psychology

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1.3 According to the science of Spirituality

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2. Practical suggestions

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2.1 Restrictions

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2.2 Place

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2.3 Time and period (kal)

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2.4 Seat (asan)

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2.5 Clothing

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2.6 The stomach should be empty

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2.7 Procedure

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2.8 What should be the frequency of practice?

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2.9 Thoughts during pranayam

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3. Stages of progress

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4. The duration of kumbhak occurring automatically in some states from the Ashtangyoga

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5. Dangers

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6. Comparison with other paths of Yoga

1. Benefits of pranayam 1.1 According to physiology

A. A reduction in the heart rate: Respiration slows down with practice of pranayam. As the respiratory rate decreases, the heart rate too decreases. Those with a low pulse rate have low risk of cardiac illness. If a middle aged and healthy individual has a pulse rate of less than seventy beats per minute then it is ideal. B. Ability to survive without oxygen: While practising pranayam oxygen supply to all the cells in the body is reduced. As a result, even when the oxygen supply is reduced the cells adapt to it and function marginally or survive. Thus if an individual enters the gaganavashesh or turyaga states of the superconscious state (samadhi) [refer ‘Science of Spirituality: Vol. 16 – Path of Meditation (Dhyanyoga)’] then though there is complete cessation of breathing for sometime, the cells in his body do not die. C. Control over involuntary actions: One can also gain control over involuntary actions of the body with pranayam just as described in ‘According to physiology’. However in this respect pranayam proves to be more beneficial than tratak. The reason for this is that blinking occurs only in the waking state, when the eyes are open. It does not occur during sleep and after closing the eyes. Thus tratak can be practised only in the waking hours. On the contrary, since breathing continues for twenty-four hours, in

the waking hours as well as in sleep, practice of pranayam continues automatically. As a result, one can acquire control over the involuntary actions faster. D.Cure of physical ailments: When an individual is able to control his breathing, he is also able to control the vital energy. He can use the vital energy wherever there is a disease

or

some

anguish.

A sattvik (sattva predominant)

individual

possesses

enormous energy and he can direct it towards diseased organs as follows. 

By touching the diseased part with his fingers

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By focussing his gaze on the diseased part

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By concentrating the mind on the diseased part If particular types of pranayams are performed then 20% of patients with physical ailments are cured while another 30% show improvement. Some examples of diseases in which various pranayams prove beneficial are given below.

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1. Repeated attacks of cold: Bhasrika, ujjayi (purak, sahaj kumbhak, rechak) and suryabhedan (rechak, purak)

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2. Bronchial asthma: Anulom-vilom (without kumbhak)

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3. Digestive disorders: Suryabhedan

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4. Fever: Shitali, chandrabhyas (with sahaj kumbhak) Improvement in health: ‘My health has improved with pranayam. I have put on weight and have become strong. My skin has become soft and shiny. My saliva has become sweet. I am now aware of an aura around my head. In Baroda, there were several mosquitoes but they did not attack me. I went to Bangal in 1906 and started political

work. At that time my pranayam became irregular. I also fell seriously ill and was saved from the jaws of death.’ – Maharshi Arvind (1) 1.2 According to psychology

A. Increase in concentration, memory and imaginative power: Once one starts concentrating on pranayam, the mind gets habituated to concentration and as a result the memory improves. ‘My experience is that with pranayam the brain gets enlightened. When I was in Baroda I used to practise pranayam daily for five to six hours, three hours in the morning and two in the evening. Then my mind used to function with great imaginative power and zeal. I used to write poetry then, on an average eight to ten lines per day, that is two hundred lines per month. However after pranayam I could write two hundred lines in just half an hour. Formerly my memory was weak; but after pranayam whenever I got the inspiration I would the lines of the poem exactly and would write them down at my convenience.’ – Maharshi Arvind (2) B. Wandering of the mind decreases: Thinking and breathing are interrelated. If the mind does not wander from one topic to another, that is if it is steady then the respiratory rate is reduced. Contrary to this by practising pranayam, as the respiratory rate decreases so does the frequency of thoughts and that itself helps the mind to become steady. C. Ability to control the mind: With practice of pranayam one gets used to concentrating on breathing. In one technique ofpranayam, one concentrates on maintaining a steady rhythm of breathing. Since one gets used to concentrating on breathing, when it becomes rapid one immediately becomes aware of it. This implies that indirectly one becomes aware that either thoughts have increased or emotions are being aroused. Then as one regulates the breathing so that it returns to normal, one can control thoughts and emotions. The bio technique discovered after 1960 A.D. is based on the principle of ‘awareness of psychological changes due to alterations in

body functions’. In this technique expensive instruments are used to record blood pressure, body temperature, muscle tension, etc. On the other hand our sages had discovered the simple cost free technique of ‘concentrating on breathing’, thousands of years ago. Since during pranayam breathing is reduced, the oxygen supply to the brain is less. Less oxygen supply to the brain slows down its functions. Hence the waking state gradually starts decreasing and it facilitates entering a state of meditation. In one of the techniques of hypnosis, to reduce the oxygen supply to the brain, the carotid arteries are compressed for half to one minute. This reduces the oxygen supply to the brain and hence the wakefulness decreases and a hypnotic trance is induced. Since the above technique of hypnosis induction is dangerous, it is now obsolete. D. Going into meditation: While practising pranayam the concentration is on breathing. This is akin to concentrating on a particular object during meditation. However when meditating on an object (the object of concentration) is usually fixed whereas in pranayam the mind concentrates on the rhythm of respiration. It is easier to concentrate on a moving than on a fixed object. Hence by concentrating on pranayam the chances of going into meditation are enhanced. E. Cure of mental illnesses: As per the study reports, if particular types of pranayams are performed then 3% of patients suffering from minor mental illnesses are cured while another 5% show improvement. Chanting The Lord’s Name proves more useful than pranayam in mental illnesses. 1.3 According to the science of Spirituality

A. Effects on the subtle body: Postures (asans) generally have an effect only on the physical body. However pranayam has effects on the subtle (mental) body as well. The organs are under the control of the mind and the mind under that of the vital energy

(pran). Hence once control over vital energy is acquired, the mind and organs are brought under control. Purification of channels (nadishuddhi) too occurs with pranayam. B. Spiritual progress: The energy loss occurring during the processof respiration can be avoided by practising pranayam. That energy can be utilised to make spiritual progress. [Refer ‘Science of Spirituality: Chapter 38 – Path of Activation of Spiritual Energy (Kundaliniyoga)]. C.

Activation

of

the kundalini (spiritual

energy): If

one

performs

various bandhas along with kumbhak then it helps thekundalini to get activated. More information on this is provided in ‘Science of Spirituality: Chapter 38 – Path of Activation of Spiritual Energy (Kundaliniyoga)’. One example of activation of kundalini is as follows. The uddiyan bandha changes the downward flow of apan vital energy and unites it with pran and saman vital energies. As a result, the dormant kundalini gets activated and the udan energy helps the pran or kundalini to flow upwards through the Sushumna channel. D.

A

reduction

in

the raja component: Movement

occurs

because

of

the raja component. If movements decrease then automatically the raja component too decreases. For example movements decrease during sleep so the raja component decreases and the tama component increases. When performing pranayam, since the movement of all cells decreases, the rajacomponent decreases. However since at that time one is in the waking state the sattva component increases. E. Control over the mind: The mind is used to material objects since several births. Hence no matter how much one studies Spirituality due to the firm belief that happiness lies in material objects it is far too difficult for the mind to digress from them. If one diverts or tries to divert the mind away from objects even for a moment, one becomes very restless. Since one is habituated to keeping the mind steady with such objects, that is since the mind feels at ease experiencing the pleasure out of such objects, if one tries

to withdraw from them, one experiences intense unhappiness, that is feels restless. It is because of this that Samarth Ramdas Swami has said, ‘When the embodied soul does not get material pleasure it becomes restless’ and ‘O man, if you wish to acquire happiness (Bliss) then refrain from material objects forever as they induce unhappiness. If you are clever enough then sing devotional songs (do spiritual practice) of my Lord Rama. This will keep you happy (Blissful) forever. Never again will you be aggrieved. You will become immortal’. Now to get out of material pleasure is a very difficult task. At the same time Samarth says that there is unhappiness in material pleasure, then how should one strike a balance? How will one realise that real happiness lies in surrender of such pleasure, without refraining from it even for a moment? This is because for past several births the mind is used to such pleasure and believes that it is under the control of organs. So it thinks that giving up material pleasure is next to impossible. To make this possible pranayam has been recommended. By practising it one slowly realises that one is controlled by vital energy (pran) and not the organs. Also as the vital energy is gradually steadied one begins to experience Bliss and also realises that illusory material pleasure is related to place, time and objects. One also becomes aware that illusory happiness depends on many things and the Bliss one gets from pranayam is independent of objects.Control over vital energy causes concentration and vice versa. However concentration does not mean the thoughtless state. [Refer ‘Science of Spirituality: Vol. 16 – Path of Meditation (Dhyanyoga)’.] One might ask, what is the use of pranayam to the one who has decided to make spiritual progress? The fact is that such a firm decision to make spiritual progress is very rare. Hence, one is led from various acts such as pranayam, etc. towards achieving concentration.

F. Development of the stance of a spectator (sakshibhav): Thoughts accompany breathing. However once one gets used to viewing breathing with the stance of a spectator one is also able to look at one’s thoughts with the same attitude. Eventually a stage is reached when one observes one’s existence with the same attitude. G. Understanding the language of sound (nadabhasha): The language of sound depends on breathing. Since with pranayamone acquires control over breathing one understands the language of sound as well. Thus one can speak in any language,even that of animals and birds. [With tratak one can comprehend the language of light (prakashbhasha.)] H. Knowledge of the three dimensions of time (trikal): ‘There is a science called “Svaroday” based on overcoming vital energy (pran). The migratory activity of animals is best studied based on it. Besides one can also perceive the knowledge of the three dimensions of time, difference between right and wrong, auspicious moments (muhurts), dreams, etc. based on this science. There are two notes namely that of the sun (suryasvar) and the moon (chandrasvar). When breathing occurs through the right nostril it is believed that the sun note or flow is operational while when breathing occurs through the left nostril the moon note or flow is said to be active. With subtle study on the sun-moon notes various facts have been put forward.’

(3)

I. Longevity: ‘The Swami said, “The number of breaths of every living being in this world, are predetermined. Once they are complete it has to quit. Those who feel they should not leave should preserve the same number of breaths for a longer period. That is, with pranayam they should reduce the number of breaths everyday and remain healthy, breathing as minimal as possible. Once one acquires control over the vital energy, respiration continues at a slow pace almost unconsciously. The yogis too attain the superconscious state (samadhi) in the same way controlling the vital energy and prolonging the predetermined breaths even for several centuries”.’

‘When one realises that the time of death is approaching, one should breathe in through both the nostrils and hold the breath. Later when the moment is overcome one should expire with half the speed. In this way Shrihari Changdev Maharaj lived for 1400 years.’ (4) Some misconcepts about longevity obtained through pranayam ‘On an average the rate of breathing is 15-16 breaths per minute. If one reduces



it by practising pranayam or kumbhak, it can become 1-2 breaths per minute. This means that life will be prolonged 8 to 16 times. Pranayam means prolonging the lifespan by the limited and minimal use of the number of breaths bestowed by Nature. In other words, accepting this is rather difficult because in the first part of bhasrika pranayam and the act of kapalbhati one needs to breathe rapidly 100-150 or more times per minute. This means that with this variation the span of life is reduced 10-12 times. Thus by preaching these variations the old texts have made the same concept controversial.’(5) The concept of longevity based on Gherandsanhita: ‘The Gherandsanhita when



explaining the importance of kumbhakproclaims that only by reducing the duration of inspiration does man acquire longevity. There is a mention that the human body according to its past actions is 96 times as broad as its finger and its usual breath travels about 12 fingers beyond the body. It is also said that the same breath travels 16 fingers when singing, 16 fingers when eating, 24 fingers when walking, 30 fingers during sleep, 36 fingers during sexual intercourse and even further during exercise. The less the distance of the breath from the body the longer is the lifespan; on the contrary once the distance increases, the lifespan decreases proportionately. Naturally if the breath remains only in kumbhak then death will never ensue. When the breath

remains

within

the

limitations

of

the

“keval (automatic) kumbhak” in the Gherandsanhita.

body,

it

is

referred

to

as

Thus another reason for longevity or immortality is given in the Gherandsanhita. If that is

so

then

why

is

one

told

to

practise

various

yogic

techniques

such

as bhramari, bhasrika and other pranayams, uddiyan bandha, nouli, shunya (zero) kumbhak[in which the inspired breath (rechak) is regulated and prolonged or expired and held that way for quite sometime]? This looks very inconsistent. Hence instead of accepting these concepts as the truth, one should that they are the faltering steps of the one trying to glorify them immensely or mere exaggerations made to promote the theory.’ (6) Reasons for misconceptions about the facts mentioned above. 1. In a session of pranayam, bhasrika and kapalbhati is practised for a very short



while. As a result, its specific benefits are definitely obtained. In addition, though due to rapid breathing for a short while the lifespan is reduced by 0.0001% yet the other pranayams practised along with them for a longer period facilitate the prolongation of life. 

2. On of the bandhas practised in both bhasrika and kapalbhati, specific benefit of the bandha too is obtained along with that of the pranayam.



3. No such false statements have stood the test of time. The fact that these statements have persisted indicate that they are the truth. The breath of an average person ceases at the time of his death. However as the body and mind is habituated to kumbhak they can survive without breathing and thinking. It is only in keval kumbhak that a yogi remains in a state of super consciousness.

2. Practical suggestions

2.1 Restrictions

One should not perform pranayam in the following circumstances. 

When one is hungry and/or thirsty or the stomach is full



When the nose is blocked due to cold, one has wheezing or cough



When the mind is overwhelmed with anxiety, depression or excitement



When exhausted



When feeling sleepy



When suffering from constipation. 2.2 Place

In the beginning, if possible one should practise pranayam during the day in an open space under a tree since the concentration of oxygen there is higher than in a closed room. If this is not possible then practise pranayam in a well ventilated room. Initially when reducing the breathing, if the air inhaled in the lungs is pure then one does not experience distress. 2.3 Time and period (kal)

Pranayam may be performed anytime, even at night. If possible, one should do it in the evening because at that time atmospheric pressure is less and this facilitates breathing. One should commence pranayam in the Vasant season (in the month of March or April) or in the Sharad season (in the month of September or October).

2.4 Seat (asan)

One should sit on deerskin, tiger skin or a white folded blanket placed on a seat of grass (kushasan) or a mat, covered with washed cloth. 2.5 Clothing

It should be loose and minimal. 2.6 The stomach should be empty

One should practise pranayam on an empty stomach, that is two hours after eating a snack and four to five hours after a meal. After performing pranayam one can eat after a lapse of half to one hour. 2.7 Procedure



When performing any kind of pranayam one should sit in sahajasan (the ease posture), pasan (the

lotus

posture),siddhasan (the

posture

of

an

ascetic)

or svastikasan (the benevolent posture). 

One should sit facing either the east or the north.



The head, neck and body should be in one straight line.



Breathing through the nose: Excluding shitali and sitkari in all the other types, one should breath only through the nose.



In the beginning, one should perform kapalbhati thrice so as to overcome obstacles in the respiratory tract.



Types of pranayam: In the beginning, one should perform ‘purak–rechak–purak’ slowly. After one or two months one should follow the purak–kumbhak, rechak / purak’

pattern. Then after another one or two months one should continue with the ‘ purak– kumbhak–rechak–kumbhak–purak’ pattern. 

Matching one’s temperament: ‘The study of pranayam should always be “tailor made”, and not “readymade” because character and personality are the decisive factors. Beginners should follow the pattern of “purak 6: kumbhak 8: rechak 5” as advised by Goraksha. According to physiology, this proportion (6:8:5) is closely linked to the natural pattern of breathing. Hence there are no chances of its ill-effects.’ (7)



To make pranayam rhythmic one should not inspire or expire completely.



‘While practising pranayam it is absolutely essential to perform some bandhas. When learning pranayam, from the beginning till the end it is necessary to perform mulbandha (constriction of the anal opening). At the end of purak while practising full kumbhak, jalandhar bandha (compressing the chin firmly against the jugular notch, in the neck), jivha bandha(raising the tongue and touching it to the throat) and contracting the part of the abdomen near the navel called “uddiyanpith” should be performed. This is called the uddiyan bandha while performing purak. After completion of kumbhak, the jivha andjalandhar bandhas are stopped and rechak is performed. At that time only mulbandha persists. At the end of rechak,jalandhar, jivha and uddiyan bandhas are again performed along with shunya or bahya kumbhak.’(8)



The six actions (shatkarmas) and postures (asans): If the six actions and postures are to be performed, they should be done first and finally shavasan (the corpse posture) should be practised. 2.8 What should be the frequency of practice?

In the beginning, five rounds of the chosen pranayam should be practised. Later, gradually the number of rounds should be increased to twenty.

2.9 Thoughts during pranayam

A. For those believing in God: They should do chanting. Prayog Parijat quotes the following – पपरकक ववषषणण ससयण जषयय कणमषभकक बषरहणणनषवतकमष । रक चककन तत ततयनषतण पषरसपषनण यसदतशवरय पदमष ।। Meaning: When performing pranayam one should meditate on Vishnu during purak, Brahma during kumbhak and Shivaduring rechak. Their seats are the chakras at the level of the navel, heart and crown (Sahasrar) respectively. Some disciples meditate on their Sadguru at all the three times.’(9) B. For atheists 

They should either think about something useful like ‘good qualities are entering me’ during inspiration and ‘my bad qualities are being expelled’ during expiration or should concentrate on the rhythm of respiration.



‘Concentration on the breath (prandharana): Concentrating on the breath is called “prandharana”. It is performed by counting the number of breaths, by becoming aware of the movement of air during respiration or by experiencing the cool or warm touch of the breath against the palate. This is a very easy and natural method of steadying the mind. In the science ofpranayam, this concentration is expected.’



The use of Om: ‘One thinks of the syllabic foot “u” during inspiration, “m” during kumbhak and “a” during expiration.’



Ajapajapa: ‘In twenty-four hours, that is in one day and night every human being breathes 21,600 times. The sound “so” is generated during inspiration and “ham” during expiration. Every human being thus unknowingly continues to chant themantra “So’ham”

or “hamso”. This itself is the Gayatri mantra named “Ajapa”. Being aware of this is itself a kind of study ofYoga.’

3. Stages of progress A. A decrease in the output of urine and stool. B. Pranayam and Path of Activation of Spiritual Energy (Kundaliniyoga): ‘When the mind achieves concentration there is equalization of pran and apan vital energies. This itself

is

called kumbhak.

When keval

kumbhak is

achieved,

breathing

stops.

The pran vital energy has no function thereafter. So it tries to return to its original site, the Sahasrar. It has to travel through theSushumna channel. Since for several births this attempt is not made, the difficulty it has to face in the Muladhar is called “its attempt to straighten the kundalini (spiritual energy) with jolts” in flowery yogic language. Hence in the holy text Dattamahatmya H.H. Shri Tembe Swami has said, “So long as the pran vital energy does not reach the Sushumna channel in proportion to the efforts of a seeker practising Yoga, those efforts are in vain”. Saint Eknath has also expressed the same point in other words in a devotional song (arti) as “When even the para mode of speech ceases to exist, what is the motive left? It is the end of the cycle of birth and death.” Later the real test occurs when the pran vital energy reaches the Adnya chakra. There, one acquires supernatural powers (siddhis) and the capacity to enjoy any type and amount of happiness. However rarely does one not fall prey to such attachment, due to the grace of the Guru and accomplishes one’s lifelong efforts. Only after successfully penetrating chakras serially from theAdnya to the Sahasrar does one really become a Sadguru. That is real liberation when still embodied (jivanmukti). ’ – H.H. Kane Maharaj, Narayangaon.

C. Deciding the duration of purak, kumbhak and rechak by counting numbers in the mind gradually: Different texts give different numbers. One can perform inferior, moderate and superior types of pranayam depending upon one’s progress. Inferior

Moderate

Superior

Purak

12

16

20

Kumbhak

48

64

80

Rechak

24

32

40

ysical signs

Rise in body

Tremors in the spine

Frog leaps,

temperature,

or hands, shivering

floating, finally

sweating

of the body

there is steadiness

The

mber

amount of

es)

D. A decrease in the speed of breathing: When breathing occurs only four times a minute one is aware of only the pure ‘ego’. E. According to the duration of kumbhak: The duration of kumbhak gradually increases, stepwise. The more the kumbhak the greater is the period when the tendencies of the subconscious mind are overcome. The table below gives the stages of progress (states) and their features. Arambhavasta

Ghatavastha

Parichaya-

Nishpanda-

vastha

vastha

nimum

10 minutes

1 hour

2 hours

8 hours

ternal

Waking

Sleep

Deep sleep

Corpse like

ns

state

ration of

mbhak

state

ritual

periences

Happiness

Happiness

Bliss

Bliss for a

/ Bliss

Serenity

longer period of time

Sound

Tinkling

Deafness

Drum beats at

–

the mid-point between the eyebrows

Others

Prespiration,

–

–

tremors

4. The duration of kumbhak occurring automatically in some states from theAshtangyoga (Eight fold Yoga)

state

The average duration of kumbhak

roversion (pratyahar)*

30 seconds

ncentration (dharana)

2 minutes

ditation (dhyan)

30 minutes

–

perconscious state

8 hours

rbij samadhi)

* Preventing the of sense organs with objects.

5. Dangers A. No spiritual practice can cause harm to a seeker. However if pranayam is not done properly then it could lead to problems like cough, headache, earache, eye strain, indigestion, etc. If a seeker in the primary stage does kumbhak (holds his breath), specially the bahya (external) kumbhak from pranayam, deliberately for too long then he could lose consciousness due to a decrease in oxygen and increase in carbon dioxide and at that time there is a danger of some brain cells suffering from permanent damage. Hence Gulabrao Maharaj has said – ‘In the science of Yoga who is a learned fool ? The one who practises postures (asans), pranayam, etc. without following the restraints (yam) and regulations (niyam).’(10) The same tenet is also applicable to those practising silence of speech and silence as of wood. [Yam and niyam are the first two parts from the Ashtangyoga (Eightfold Yoga) of Patanjali and are related to the mind. [Refer ‘Science of Spirituality: Vol. 16 – Path of Meditation (Dhyanyoga)’.] A quote from the Hathayoga pradipika 19/265 says, पषरसणसयसमसवदयण कष तक न सवर रणगकयण भवक तष । ष अयण कष तसभषयससयण कष तक न सवर रणगसमण दभव: ।।१९।। – हठ यणग पषरदतवपकस १९/२६५ Meaning: If pranayam is practised in the correct way then all illnesses vanish. However if pranayam is done incorrectly then all diseases occur.

B. When performing pranayam, during kumbhak a thought in the mind persists consistently and till kumbhak is completed there is a possibility of the person behaving as if insane. To avoid this from happening, it is better to chant The Lord’s Name or to concentrate on the breath, during pranayam so as to keep the mind thoughtless.

6. Comparison with other paths of Yoga A. In the Path of Transfer of Energy (Shaktipatyoga) mostly one enters the superconscious state (samadhi) after bahya (external)kumbhak while in the Path of Devotion

(Bhaktiyoga),

one

enters

the

superconscious

state

mostly

after antar (internal) kumbhak. B. If one does only pranayam as spiritual practice then maximum purification of the physical body and vital energy body (prandeha) that can occur is 20% and 30% respectively. The same amount of purification can occur with any other spiritual practice. With pranayam, purification of the mental body, causal body (karandeha) and supracausal body (mahakarandeha) can occur upto a maximum of 10%, 2% and 1% respectively. However with the grace of the Guru (Gurukrupa) purification of the physical, vital energy, causal and supracausal bodies can occur upto 20%, 30% and 100% respectively. For more information refer ‘Science of Spirituality: Chapter 40 – Comparison of the Various Paths of Yoga’. Reference: ‘Path of Deliberate Rigour (Hathayoga)’, published by Sanatan Sanstha. Santanche Atmacharitra. Second edition, September 1989. Author: K.V. Belsare. Publisher: [1]. Pg. 211

Tridal

Publishers, [2]. Pg. 210

Near

Prarthana

Samaj,

Mumbai

400

004.

[3]. Vol. 10, Pg. 245 First Edition, Bharatiya Sanskrutikosh. Publisher: Pandit Mahadevshastri Joshi, Secretary, BharatiyaSanskrutikosh Mandal, 410 Shanivarpeth, Pune 411 030. [4]. Atmadnyanacha Onama Shri Sadguru Paramhansa Vedebaba Maharaj. First edition, Tuesday 13, February 1991, Pg.129. Publisher: Mr. Uday Bhaskar Kasrekar, Tilak Road, Bid. Manahasvasthyache Prabhavi Sadhan Pranayam. Second edition, 1987. Author: Sadashiv P. Nimbalkar. Publisher: Mukund Bedekar, Yogvidya Niketan, Shri Samarth Vyayam Mandir, Kale Guruji Marg, Gokhale Road (North), Dadar (West), Mumbai 400 028. [5].

Pg.

4

[6].

Pg.5

[7]. Pg. 87. [8]. Arogyasathi Yoga. Pg.138. Author: Sadashiv P. Nimbalkar. Publisher: Mukund Bedekar, Yogavidya Niketan, Shri Samarth Vyayam Mandir, Kale Guruji Marg, Gokhale Road (North), Dadar (West), Mumbai 400 028. [9]. Shastra Ase Sangte. First edition, fifth reprint – October 1994, Pg. 21. Vedvani Publications, Kolhapur – 416 010. [10]. Sadhubodh: Shri Gulabrao Maharaj Virachit Prashnottaratmak Sukti Ratnavali Ashtamayashti, Pg. 24. Publisher: Shri Dnyaneshvar Madhuradvait Sampradayik Mandal, Dahisath, Amravati. You may also like: 

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