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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.