Pranayama for Soaham Sadhana

The procedure of performing the above pranayama is as follows; the sadhaka should sit in a posture of sukhasana keeping his spinal cord erect and maintain a calm mood; he should take a deep breath at a slow and steady pace (the normal duration of this puraka is about four seconds. The inhaled air should be retained (antah kumbhaka) in the lungs for few seconds (about sixteen seconds, if possible without any difficulty). Then the air should be breathed out (recaka) at a slow and steady pace. After this, the breathing should be stopped (bahya kumbhaka) for few seconds. This is complete one cycle. Several such cycles (about four to five in the beginning) are completed in one sitting in the daily practice. The total duration of this practice (of pranayama) may range between five minutes (for the beginners) to thirty minutes (for the trained Sadhakas).

By sincere practice and mental engrossment, the breathing is so controlled that the duration of the antah kumbhaka and those of the Puraka and recaka be equal and the speed of inhalation would be the same as that of exhalation in each cycle. During each cycle of this Pranayama the Sadhaka should attempt (with his natural determination) to feel that in the Puraka phase an illuminating current of Prana enter along with the breath which expands and gets absorbed in the body during the antah kumbhaka. He should also feel that - because of his strong willpower and the stored Pranas, the 'filth' of the kusamskaras (evil tendencies and weaknesses) is being repudiated during a recaka and is firmly prevented from re-entering the body because of the control of the bahya kumbhaka.

In the natural function of breathing, the lungs draw air from the atmosphere to supply energy to the body via the blood. The blood corpuscles take their food - the oxygen content from this supply and by circulation distribute the required quota of energy to the brain and other components of the body. During a Pranayama this activity also gets systematized because of harmonized breathing. More importantly, in this process, the determined will and emotional urge of the Sadhaka also attract the omnipresent power of consciousness - the Prana, subtly indwelling in the atmosphere.

The strength of the Sadhaka's internal will and determination is directly associated with his own consciousness and therefore accounts for the amount and level of Prana drawn by it. The Sadhaka's controlled Samkalpa, attraction and absorption of the Prana all create collective impact during a Pranayama. The physical, subtle as well as the causal body could benefit from the coherent currents of the supreme consciousness. If the Sadhaka steadily realizes the glow and energy of the attracted cosmic, Prana of divine quality as being absorbed by each of his three bodies.

If the Sadhaka's Samkalpa is weak and unstable or his emotional attachment and faith in this activity is superficial then he would only gain the healthy effects of deep and controlled breathing from this Pranayama. The conscious charge and strength of the Samkalpa can be enhanced by sincere faith and dedicated experiments of practicing it at regularly increasing pace. The Sadhaka must concentrate on the feeling - that the divine energy of Prana is reaching him with each breath and is entering his body without any obstacles; that his body is full of this energy and is being electrified from within.

The Pranayama, which is a part of the sat karmas of the daily sandhya-vandan, is essential for every aspirant of spiritual development. Even the mental concentration would not be attained without practicing the Pranayama and the Sadhaka would also find it difficult to perform the successive steps - namely Pratyahara, dharana and dhyana, of the Raja yoga Sadhana

Gayatri Sadhana for concentration of mind and self-realization

Gayatri Sadhana can be used as an unfailing discipline by widows for exercising self-restraint, controlling sensuousness and for promoting righteousness and wisdom. Feeling of mental peace, steadiness, wisdom and self-restraint start growing from the very day, this Sadhana is started. Mind is brought under control and wayward thoughts are reigned in and silenced by righteousness. Desires, tastes, actions, sentiments, become pure, pious and righteous (Satoguni). Interest develops in self-realization, devout austerity, penance and love of God. Slowly and steadily the Sadhika is transformed into a Sadhwiapasvani, Brahmabadini. She sees divinity in the form of Gayatri and attains deep inner peace in comparison to which the life of a mere house-wife appears to her to be purposeless.

Before sitting in Sadhana, women should take bath in the early morning by warm or cool water according to season. Water which is very hot or very cold is harmful for women. A pot of water should be kept close by Rosary or mala of Tulsi and Kushasan are best suited. Gayatri should be meditated upon in the form of a middle-aged lady with a smiling face, wearing white clothes sitting on a bull, having four hands containing mala, kamandal, book and lotus flower. This meditation is extremely useful for controlling mind and developing righteousness. Mind should be applied repeatedly on this meditation. In Jap there should be some sound from the throat, lips should be so moved that even a person sitting close by is not able to hear what is being uttered. Jap can be performed both in the morning as well as in the evening. More Jap can also be performed according to convenience. It is all the more beneficial if life of devout austerity and penance could be lived.

Sakara and Nirakara

The propagation of the nirguna philosophy has the Natha school of asceticity in the background. Parallel to its line of devotion is the advaita principle of Shankaracharya as taught by Swami Ramananda and, in slightly different form - having a characteristic affection of saguna Bhakti by some Sufi philosophers. Saint Kabira's preaching a re mostly inspired by the advaita theory of Acharya Ramananda. The importance he gave to yoga and divine love may be attributed to the Natha and the Sufi Schools respectively. The symbolic representation in his poetry is different from those of the saguna Bhakti. In this context his creations appear to be similar to those used by the Sufi Saints.

According to the advaita principle, Brahm is the only truth - the absolute existence. it is because of ignorance and illusions that the visible world appears to be a truth. This lack of knowledge is described as the influence of Maya in the above theory. It is because of Maya that the jiva feels the bliss and the pains of life and death. Whatever distinction one feels between the soul and the omnipresent Brahm is only a mist of Maya. The knowledge of the soul - self-realization is a must to eradicate the influence of Maya. The absolute realization of the fact that the soul and the Brahm are one (advaita) - liberates the jiva from the bonds of Maya.

Only the knowledge of the self - as a manifestation of the Brahm leads to the perfect realization of the self. Attainment of this is essential for reaching the absolute state of Soaham. Saint Kabira has given specific importance to this aspect of Soaham with a devotional touch. He has described the realization of this state through yoga and mysticism.

It cannot be traversed without the grace of a noble Guru. There, it (the power of awakened mind) cannot evade; it (the mind) cannot even move anywhere; it just remains absorbed in the zero. The words of the one who knows this zero existing in the inner self, would even if uttered casually, become the expressions of his inner voice. One who focuses his mind in deciphering the latent knowledge of this eternal sublime glow (of zero) could, according to poet Kabira, be blessed by absolute liberation from the worldly bounds.

In the above paragraph saint Kabira has defined "Soaham" as - "the feeling of 'Soaham' is supposed to be realized when nothing else remains (in the domain of cognition) except the Brahm; even self-identity echoes as 'I am (the jiva is) the Brahm' …. Then the jiva unites with his cosmic eternal source, the Brahm".

In his descriptions of the Soaham japa Kabira has simplified the philosophical abstractions so that even common people could understand the principles of this sadhana and attempt adopting them in practice. Instead of using the basis of advaita philosophy he has explained the unity between the jiva and the Brahm in the light of mysticism as - the reflection of the cosmic soul in the individual soul. Here, the linkage between the Brahm and the jiva is described as oneness instead of the unification (of the advaita principle) by total non-existence of the latter. This approach of mysticism expresses the sense of eternal affection contained in the meaning of 'Soaham'. The advaita theory does not imply the absolute rejoice contained in the reunion of the soul with its own eternal form. In mysticism, the soul is said to be totally immersed in the eternal bliss of this commingling after the realization of 'Soaham'.

Soaham Sadhana of Tanmatra………..

The bioelectrical currents of the Ida and pingala nadis flow along the two sides of the brahm nadi and, starting from the pituitary and pineal glands, they reach the muladhara chakra. These currents flow back from this bottom cakra after their coherence in the Susumna. The six extrasensory energy enters - the sat chakras, are like eddy currents in the flow of the Brahm Nadi. These cakras are said to e the sources through which the individual self can traverse beyond the limits of time and space. These contain the sublime ocean of supernatural powers.

The Kundalini, which is affirmed in the spiritual sciences of yoga as the source of all physical and spiritual potentials, can be reached only by penetrating the sat cakras. The straight flow of the Prana through these cakras is essential for 'electrifying' the latent 'coil' of the Kundalini. This requires immense pressure of Prana under adept control. The flow of the vital energy component of Prana generated during the Soaham Pranayama and the Samkalpa of the Sadhaka associated with this Sadhana provide the right combination for straight traversing through the sat cakras, penetrating the three Granthis and eventually activating the Kundalini.

Another spiritual benefit of the Soaham Pranayama is the perception of sublime and divine fragrances. Smelling is a tanmatra (power of perception) associated with the basic element of air. Therefore, the practice for control and attainment of extraordinary potential of this (the gandha) tanmatra fall under the Sadhanas of higher level Pranayamas. The Soaham Sadhana can expand the Gandha tanmatra so much that the Sadhaka may smell the infra- subtle and long distant fragrances. This power then becomes a medium to recognize and experience the divine elements by their unique fragrance. When the Sadhaka is progressing well in the Soaham Sadhana, he often smells some divinely soothing fragrances. This is an indication of supernatural developments.

Shrines and the place of upasana and Sadhana are often endowed with some incenses (like dhupa or agarbatti) or flowers. Their aroma induces a soothing feeling in mind and helps its focused concentration. Such fragrances also support rapid development of the Gandha tanmatra during the initial stages of the Pranayamas. If the Sadhaka meditates on the fragrance along with the exercise of deep breathing then after a little practice with determination he would be able to smell the same pleasant aroma even when he comes out and goes away from the room of Upasana. Eventually, he would begin to smell it during his regular Sadhana even without having any external means or arrangement of creating such incense. This is an indication of the awakening of the latent potential of the gandha tanmatra. Performing a higher level Pranayama like Soaham at this stage boosts this development and gradually gives rise to a supernatural power of extrasensory smell.

The importance of gandha tanmatra is well experienced in nature. Many animals and insects possess refined power of smelling. This potential is indeed an essential mode of communication, search for food, sensing an enemy's presence and transmitting or receiving the signals for mating (to or from the opposite sex)….., etc in many birds, animals and insects. Many creatures also use this sense to know the weather conditions in advance. The trained dogs use this faculty to trace the criminals or the lost things or persons. In human beings this faculty normally stands much below in the order of importance as compared to the faculties of thinking, vision, speech and hearing. Once the hidden power of smelling is activated, this dominates over all other normal faculties and it can be focused by the Sadhana for sensing the supernatural signals and experiencing the unknown, which exists far beyond the grasp of human intelligence…. The evoked tanmatra of gandha enables the Sadhaka to feel the presence of the divine powers and receive their messages. Success of the Soaham Sadhana also bestows such extrasensory potentials of the gandha tanmatra on the Sadhaka.

Soaham Pranayama

Without the emotional depth, motivation and mental concentration, the feelings and meditations associated with the Soaham Sadhana would be like 'mere imaginations' or 'mental amusement and diversion' or 'day dreaming', and would not show any sigh of progress.

Attracting the Mahaprana is not a physical or mental exercise. It can't be attained without the warmth and the urge of the innermost sentiments. The voice of the inner emotions could be powerful enough to be 'heard' by (to reach) the cosmic centers of thy expression only if the Sadhaka's external and internal personalities are purifies, disciplined and indeed devoted towards his Sraddha in the divine disciplines. Similar strength of the inner self and the willpower of the Sadhaka are required in the later phase of the Soaham Pranayama. The Sadhaka has to firmly uproot his viles, weaknesses and ego that are deeply rooted in his instincts as a jiva.

If one sincerely performs the contemplation phase of the Sadhana of Soaham, the corresponding thoughts and emotions would be gradually assimilated in his memory and subconscious mind. His integrity of character and duty-bound righteous activities will support rapid conditioning to accelerate the spiritual effects. Such a person would live the life of a true karma yogi. His actions will be inspired and controlled by the divine will. In worldly terms, he may be a farmer, a gardener; a laborer, a businessman; a doctor, a scientist etc may have a lower, medium, high or no status in the socio-economic system and live an utterly ordinary life. In either case, his spiritual refinement would excel progressively. All his deeds would be selfless and duty bound and hence estimable likes those of the great personalities, saints and sages.

King Janaka used to live a duty-bound life of an emperor and was seen busy in related worldly affairs. But because of his selfless, enlightened attitude, fair and discerning intellect and piety of emotions, he was considered a karma yogi. His knowledge was honored as equivalent to that of a scholar of the Brahm Vidya.

If the Soaham Sadhana is being performed adeptly, its effects on enlightening the Sadhaka's emotions would be reflected in different facets of his life in terms of his righteous thinking, broad outlook and cooperating behavior etc. Because of its direct connection with the emotional center and the inner self, the Soaham Sadhana becomes a principal Sadhana for peerless spiritual evolution.

The history of the Bhakti Age of the Nepalese literature highlights two major streams of development of devotional poesy and literature; (1) nirguna (nirakar) - in which the God is realized as absolute, formless and omnipresent; and (2) Saguna (sakara) - where the devotion is focused at a specific form (idol) of a manifestation of God. Chronologically, the period of nirguna is supposed to be earlier.

This was around 1500 AD, when the saintly poet Kabira had propagated religious reforms under the nirguna philosophy of Bhakti (devotion). About one century later, the saintly poets like Surdasa, Tulsidasa, and Mira etc had inspired the flow of Saguna Bhakti in the form of vaisnava Bhakti (devotion of God Rama and Krishna in the hearts of the people that even today a vast majority of the people of Nepalese origin is influenced by it. The saguna Bhakti or Rama or Krishna is an integral part of these people's religious life.

The Ideal of Proper Diet

Meaning: The line of Yajurved 12/76 has given the information about our diet as follows - body is the principal means for 'dharma, artha, kama and moksha'. Therefore, good health must be maintained by proper diet, disciplined daily routine and benevolent conduct. Only a disease-free body is the source of all happiness.

Message: The joy of heavenly bliss and salvation is possible in this life itself. But it so happens that we do not properly understands our life's objective and makes all attempts in the wrong direction for attaining it. We can achieve the above four goals of life i.e. 'dharma, artha, kama and moksha' only by a healthy body. We can remain alive by maintaining physical health. Unhealthy, ill and weak persons are already like half-dead. This is because they suffer not only the bodily ailments, but the simultaneous incapacity and the pain of failure also breaks them mentally, thus neglect of health is very costly for everyone.

Good health does not depend on medicines. It cannot also be bought by money. It is also foolish to think of protecting health by imbibing costly materials. Good health depends only on diet, proper routine, exercise and restraint or discipline. The royal road to maintaining proper health and increasing it is to live life in harmony with nature regarding food-habits, daily routine, and lead a natural life. People fall ill with unnatural, artificial, pompous and luxurious life style and die at an early age. All the living beings, insects, birds, animals etc follow the rules of nature; as a result they never fall ill. If by some accident or fights among themselves, they do fall ill, they automatically come back to normal by the grace of Mother Nature. Those animals and birds that have come under the control of man, they only require veterinary dispensaries.

Only man is a very foolish animal who himself invites illness because of wrong conduct, indiscipline and irregularity. This disregard for food and routine is a result of carelessness, laziness, negligence etc. Nature has made man as the most beautiful, healthy, shapely and long-lived animal complete with physical, mental and spiritual powers. The best and easy way for excellent health is that as far as possible only natural (uncooked) food should be taken. The essential elements of the food will be alive within the food to the extent that it does not come into contact with fire (or heat) and that way these elements will provide strength to the body. Ripe seasonal fruits, raw vegetables, sprouted grains and boiled or steam-cooked food is excellent from every point of view, is 'saatvik' and nutritious'

If the body is healthy, the mind also is healthy; it gets pure and pleasant thoughts and is filled with pleasant and good imagination. The mind gets engaged in work, there is no laziness or uneasy feeling and the heart is cheerful and light like a flower.

The Ideal of proper diet, proper routine and proper conduct must always be the guiding principal of our lives.

The Company You Keep

The impact of the company we keep, on our mental state and our actions, is tremendous. Even a person with all positive attributes may end up pursuing undesirable activity because of bad company. For example, you may be quite averse to the idea of accumulating wealth through dishonest means by the effect of a close friend who is untruthful may push you to do so.

To cultivate dedication, as Ramkrishna mentions, it is important to be in the company of those who have taken the path of renunciation. If you spend a great deal of time with materialistic persons discussing worldly affairs all the time, you are bound to become like them, irrespective of the meditation you might be practicing. You can begin to feel intense love for God only when you come in contact with those who are experiencing such love. Hasn't it been said that good literature and good company play seminal roles in shaping your personality?

Sometimes our mind itself can be our worst enemy. Ma Sarada Devi once said that God may be gracious, the guru may be generous - yet a person can be ruined if his mind is not cooperative. In such situations the company of good people can bring in unbelievable change in the mental state.

It is difficult indeed to avoid the company of those who have negative qualities in abundance - they tend to entice you to stay with them or harass you to remain in their companion. Such is the force of negative influences. The mutual dependence among those who lack integrity tends to be greater than amount those who shine out on account of their integrity. Because of this, destructive power often tends to become more powerful than its constructive counterpart. But one has to keep up the deepest mental poise and flow the principle of 'generous neglect'.

Indeed, it is part of our social responsibility to warn wrongdoers against their actions but there is no point in repeated reminders. Time would be better spent on contemplation. Problems caused by your enemies can at times prove to be very costly. But the principle of tolerance works in unique ways. Ramakrishna says, one who withstands, stays, and one who does not, gets ruined.

When it ruins heavily, some varieties of fish are able to follow the continuity of the downpour and survive despite the thrashing waters. The mind has to follow the same route: It has to move against the gravitational force. If there is an urge, nothing is impossible. However, that urge has to be nurtured in a sustainable manner. The restlessness has to be there but it has to be accompanied by patience. And this unique combination derives its source of inspiration from The Company of saints who, in an uninterrupted manner, keep pursuing their efforts steadily.

If we remain satisfied with what we have achieved, there cannot be any progress towards God. The striving has to be there; an attitude of constant dissatisfaction with the present conditions has to grow which in turn can force the Mahamaya to detach us from bondage, says Ramakrishna. Restlessness is therefore essential to expand our horizons, and the good company we keep ignites that urge in us.

The Blooming of Lotus

The function of meditation practice is to heal and transform. It helps us to be whole, and to look deeply into ourselves and around us in order to realize what is really there. The energy that is used in meditation is mindfulness to look deeply into the heart of things in order to see their true nature. When mindfulness is present, meditation is present. Mindfulness helps us to understand g the true essence of the object of meditation - whether it is perception, an emotion, an action, a reaction, the presence of a person or object.

By looking deeply, the meditation practitioner gains insight, prajna, or wisdom. This insight has the power to liberate us from our own suffering and bondage. In the meditation process, fetters are undone, internal blocks of suffering such as fear, anger, despair and hatred get removed, relationships with humans and nature become easier, and there is freedom and joy. We become aware of what is inside us and around us; we are fresher, and we become more alive in our daily existence. As we become freer and happier, we cease to act in ways that makes others suffer, and we are able to bring about change around us and to help others become free. Isn't that wonderful?

The meditation practitioner is like a lotus flower in the process of blooming. Buddha's are fully bloomed human flowers, beautiful and refreshing. All of us are Buddha's-to-be. That is why in practice centers when people meet each other, they form a lotus with their palms and greet each other while bowing saying, 'a lotus for you. As they inhale while saying 'a lotus for you' and exhale, smiling, while saying "a Buddha-to-be", they have the appearance of a blooming flower.

It may be possible for you to meditate on your own, without a teacher or a Sangha, namely, Buddhist community of practice. But it goes without saying that to practice with a teacher and a Sangha is more advisable and much easier. A teacher is someone who has had the experience of the practice, and has succeeded in ti. A Sangha is a meditation community where everyone follows more or less the same kind of practice. Since everyone is doing the same practice, it becomes easier for you to practice too, because the group energy emitted by the Sangha is strong and very supportive. You can also learn a great deal from individual members of the Sangha, especially those who have realized some degree of peace and transformation. There are many things you may find difficult to do when alone, but in the presence of the Sangha you can do them easily. All of us who have practiced with a Sangha can testify to this fact........

In the Buddhist tradition, we consider Sangha one of the three gems. The three gems are Buddha, Dharma and Sangha. As we see it, the three gems are already in your heart. The Sangha in yourself may guide you to the Sangha that is somewhere near you. Maybe the teacher and the Sangha are right there, very close to you, but you have not yet noticed. With practice, you will generate the energy of mindfulness, which may lead you towards a teacher and a community.

The Air in the Dawn

Meaning: According to the line of Samved 135 – the air in the dawn, i.e. before sunrise, is clean. Therefore, one must breathe this pure air by getting up early in the morning. With that the health remains stable and one earns wealth.

Message: There is every type of strangeness and abundance in the nature. There is no limit to joy and good health for us. Enjoying good health, all the living creatures, whether insects, birds or animals enjoy their lives. Drawing their requirements from water, air, light and food they enjoy the happiness of longevity.

God has put health in every particle of nature, in leaves, flowers, and fruits and in every drop of water. Every part of air every gulp of water, every particle of fruit, grains and vegetables, which we take in our breath, drink and food, is very health giving and strength giving for us. For all round development and strength Nature possesses every type of means.

Daily life begins by arising during the dawn only. All birds and animals get up in the dawn and giving up their laziness, join in their daily routine. There are many benefits in getting up early. The air at dawn is health giving and pollution free. It is also called ‘praan vayu’ or ‘veer vayu’ because it contributes to life and strength. By breathing in this fresh air, there is increase in strength, in the luster of the faced, the mind always remains cheerful and the intelligence becomes sharp and all the organs of the body remain disease free. By getting up early in the morning, the body feels fresh and energetic. Contrasting with this, those who remain sleeping after sunrise, their laziness and carelessness increases, they suffer from various types of diseases, they feel dull throughout the day and they cannot apply their mind in any work.

Dawn has been lovingly called ‘Usha Devi’ (the Goddess dawn) because of its benevolence like a mother. She gives generously with her hands health, intelligence, strength, and the blessing in longevity and all those get these, who get up at that pleasant time. Those who get up early they gain in life, those who sleep late, they lose in life. Man’s life starts at this pious time in the dawn only. The gentle breeze of this pure air fills every pore of the body with energetic freshness and stirs up enthusiasm in life’s creation, progress and development and the feeling arises in the mind to go ahead and do something for the world to see. The beautiful and pleasant atmosphere of the dawn, the singing of the birds and the play of the animals help greatly in awakening our inner vitality for a new life.

We should never keep away from this blessing of Nature. All birds and animals breathe this air in the dawn and never fall ill. Getting up at dawn is very useful to man for his health, mind, intelligence and soul. It stirs up vitality in the body.

Men wishing bodily, mental and spiritual progress must get up at four o’ clock in the morning, get out of the bed and come out into the open air