PRANAYAMA

QUIET BREATHING
All the inside activities of the body are due to the ever going process of combustion or oxidation in the body. And this process of
combustion works with the help of the respiration and the blood circulation. Therefore, the moment there is internal or external movement
of the body, it affects the process of blood circulation and respiration. As a result of this increasing the speed of the breathing provides the
needed oxygen for the concerned movements. The speed of the breathing is increased in accompaniment to the speed of the movements
of the body. Therefore it is noticed that the breathing is smooth or quiet, when there is no bodily movement or when it is in its normal or
relaxed state. Such breathing is called Quiet Breathing. No control of any sort is kept on this breathing. Normally after taking up the final
position of any Asana and then stabilizing, this position for some time, the quiet breathing of this type becomes natural. And in order to
have this type of breathing one should relax the body as much as possible during the period of the stabilized Asana position.
DEEP BREATHING
Since we want to control the breathing after studying the process or system of respiration, it is better to try deep breathing as the first state
in that direction. We do not control the process of quiet breathing. But the control is to be exercised while practicing deep breathing. For
this, two things are to be considered chiefly:First, the movements concerned with inhaling and exhaling are to be controlled in order to
further slow down the breathing, at the same time the need of oxygen for the body is to be lessened, so that the speed of breathing can
further, slowdown. The constitution of the body is such that if the need or use of oxygen is not reduced, it becomes difficult or rather
impossible to control the process of breathing. The easy way to reduce the need of oxygen is to stop the movements of the body and try to
relax all the muscles. Obviously, while practicing deep breathing, it is necessary to keep the body in the stable and relaxed position. And
this is possible in any sitting position of meditation. However, Padmasana is the best Asana position. The other preferable Asanas in sitting
position are Vajrasana and Swastikasana. But once the Asana is taken up, it should be blissfully stabilized until the study of breathing is
over. Any strain anywhere will cause distraction in breathing. Therefore the Asana position should be stable and pleasant, while doing
meditation. The hands should be in Dhyana Mudra. The straight upright position of the neck, the spine and closed eyes help in attaining
concentration without making any movements. Relax the muscles and concentrate fully on breathing. This will slow down the breathing
and bring it to a particular point of speed and will get stabilized at that point. This is the ideal state of smooth breathing. This is free from
any control. No movement is seen on the chest. It is confined to the movement of the muscles of the abdomen and the lungs. After having
such smooth breathing for some time, the movements of the abdomen and the lungs should be brought under the control of the mind, and
the movement should further be slowed.
The practice of deep breathing begins after deliberately having inhaling and exhaling at ease. Initially one should practice prolonged
inhaling and prolonged exhaling. The constant practice enables the person in having repetition of such prolonged inhaling and exhaling.
After some time it becomes difficult to have more repetitions of prolonged inhaling and exhaling. At such point one should come to natural
smooth breathing. After some rest, deep breathing should begin again. Practicing deep breathing in this way for some days, attempt
should be made to bring time limit to the period of inhaling and exhaling. Initially one should practice prolonged inhaling and prolonged
exhaling. The constant practice enables the person in having repetitions of such prolonged inhaling and exhaling. After some time it
becomes difficult to have more repetitions of prolonged inhaling and exhaling. At such point one should come to natural smooth breathing;
after some rest, deep breathing should begin again. Practicing deep breathing in this way for some days, attempt should be made to bring
time limit to the period of inhaling and exhaling. Initially equal time should be allotted for inhaling and exhaling. That is, the time given to
inhaling, the same amount of time is given to exhaling. This is called deep breathing, with equal time and speed: "Samakal, Samagati,
Deergh Shwasan". While practicing deep breathing, the numbers should be counted mentally. For instance, if inhaling takes four counts,
the same period should be taken for exhaling. On such occasion normally it is noticed that exhaling completes at the second or the third
point. So one should be alert regarding the speed of exhaling right from the beginning and try to maintain the balance. Of course after a
few days' practice one successfully adapts this system. To maintain the time record, one can use the second system in a watch. The study
of deep breathing with equal time and speed should continue for 10 to 15 minutes without pause. Apparently this system seems easy, but
that is not so. One finds oneself out of breathing. But as said earlier constant practice helps in acquiring this system successfully.
After practicing deep breathing with equal time and speed successfully, one should start studying it by increasing the time for exhaling. If
inhaling (Puraka) is in four seconds, then exhaling (Rechaka) shall take 5 to 6 seconds instead of four. This needs special efforts. When a
person succeeds in doing inhaling and exhaling at the ratio of 1: 1 for 10 to 15 minutes, he should double the time for exhalation. The ideal
ratio for inhaling-exhaling is 1: 2. Many times or Pranayama also the same ratio is stated. If the period for inhaling goes up to four
seconds, then exhaling should be lengthened up to eight seconds. But both the operations should have the equal speed. That is, the
speed of inhaling from the first second to the fourth one and the speed of exhaling from the first second to the eighth one should be the
same. Of course it is not possible until one acquires control over the breathing system. One should practice deep breathing in the
aforementioned way for 10 to 5 minutes at a stretch. In deep breathing one can further progress by increasing the period of inhaling and
proportionately that of exhaling. That is the period of inhaling can be increased gradually from five to fifteen seconds and naturally that of
exhaling from ten to thirty seconds. Observing this system carefully one can have as many repetitions as one can. In this system holding
of breath is not included and hence this operational system is written as 1:0:2. The practice of deep breathing not only strengthens the
lungs but also greatly helps in increasing the concentration of the mind. Then, there is a tremendous increase in zeal in day-to-day work
owing to the good breathing and nice blood circulations, the twin gifts of deep breathing. Besides one starts acquiring control over the
process of breathing.
FAST BREATHING
When the speed of quiet breathing is deliberately reduced, the result is deep breathing; on the contrary, if that speed is willfully increased,
then the result is fast breathing. However, here the short timed inhaling-exhaling is not implied. It is expected that one should increase the
speed of breathing by inhaling and exhaling fully. One has to practice to continue the cycle of quick breathing with constant practice. This
sort of breathing is easy to understand & easy to practice. Naturally, its benefits are also limited. The fast breathing clears the nasal
passage and gives a good exercise to the parts involved in the breathing system. At times while practicing quick breathing, one feels
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whirling sensation in the head. But one should not bother about it. On such occasions, stop fast breathing and begin quiet breathing.
There occurs no problem, once there is sufficient practice and habit of this type of breathing. This breathing is also practiced in
Padmasana or Vajrasana. Before actually beginning the study of deep breathing, one should practice quick breathing for 2-3 minutes in
order to get the nasal passage cleared, fast breathing need not be done for a longer period.
After examining and understanding these basic systems of breathing, let us turn to the supplementary types of breathing: The breathing
passage in the nasal cavity is divided into two owing to the mid partition between two nasal cavities, viz. the left and the right.
In Yoga, the left nasal cavity is called "Chandra Nadi" (The moon passage) or "Ida Nadi" and the right nasal cavity is known is "Suryanadi"
(The sun passage) or "Pingala Nadi". Inhaling (Puraka) and Exhaling (Rechaka) can be done either through one of these nasal cavities or
with both of them. The supplementary types of breathing are based upon these two nasal cavities. In this system of breathing one nasal
cavity is kept closed, while the other one open. For this purpose the fingers of the right palm are arranged in a special manner. This
special position of the fingers is called "Pranava Mudra", i.e., the position of Pranayama.
NADI SHUDDHI PRANAYAMA
Introduction :
This is one of the fundamental types of Pranayam. However, while describing the other eight types of Kumbhakas, this has not been
included by the Hathapradeepikakars. But this has been described independently under a Nadishuddhi procedure known as " Samanu ". It
is necessary to have Nadi Shuddhi before performing Pranayam. Nadi Shuddhi is done with two methods. " Samanu" is performed with
Nadi Shuddhi Pranayam with Beej Mantra. Nirmanu is performed through the medium of Dhouti Kriyas.
Of course, the study of Pranayam must start with such basic procedures, so that it becomes easier to study the different types of
Pranayams. With this in mind, we will study this Nadi Shuddhi Pranayam first.
It is necessary to sit in Padmasan for practice of Pranayam. The pose should be " Samkayshirogreevam" that means, the spinal cord must
be absolutely erect, neck straight, gaze should be firmly centered in front and then the eyes should be closed.
Without affecting the straight posture of the cord, loosen the body, by reducing the strain in the muscles. Pay attention to the breath.
The mind should be concentrated on the air that gradually moves in and out of the nostrils. The tip of the nose will start feeling the touch of
the air. The mind should be concentrated on that touch. Do not try to control the breathing, it should be completely natural. The breathing
will become gradual on its own, then try to control it gradually. Pooraka and Rechaka should be prolonged and gradual. Try to count the
time measure for Pooraka and Rechaka and try to have them in the ratio of 1 : 2. In that pose, continue deep breathing in the same ratio
( 1 : 2 ) Then gradually try deep Pooraka with only the left nostril. After the deep Pooraka, keeping both the nostrils closed, fix Jalandhar
Bandh, Mul Bandh and Uddiyan Bandh. Kumbhaka should be of the same duration as that of Pooraka. Then release Uddiyan Bandh, Mul
Bandh and Jalandhar Bandh in that order and keeping the left nostril closed, perform Rechaka with the right nostril for exactly double
period. This completes half the duration of Nadi Shuddhi Pranayam.
Immediately with the same right nostril, perform deep Pooraka. Keeping both the nostrils closed, perform Kumbhaka and fix all the three
bandhas. When the Kumbhaka is of the same duration as that of Pooraka, releasing all the three bandhas, perform Rechaka gradually
with the left nostril. This completes the rest half of one cycle of Nadi Shuddhi Pranayam. Immediately, start Pooraka with the left nostril
and begin the second cycle of Pranayam. In the initial stages, the ratio of 1 : 1 : 2 ( i e Pooraka 1, Kumbhaka 1 and Rechaka 2 ) is useful.
We have learnt deep breathing in the ratio 1 : 0 : 2 , hence here only 1 measure of Kumbhaka ( pranayam ) is introduced. The measure is
to be gradually increased to the ideal ratio of 1 : 4 : 2.
Duration :
If one second is regarded as a unit, then the Pooraka should be for 4 units, Kumbhaka for 16 and Rechaka for 8. This means total 28
seconds for half a cycle. One complete rotation will take 56 seconds i e approximately 1 minute. However, this does not mean that the
duration of a minute is fixed for Nadi Shuddhi Pranayam. It should be possible to go through a number of rotations at the rate of one per
minute. When the rotations continue, the time measure can go on changing. Sometimes, the control over the breathing is lost, sometimes
it is continued on its own. At times, it may turn out to be suffocating and the practice may have to be discontinued for breathing in a natural
manner. These are the hindrances in the study of Pranayama. The study of Pranayama means the ability to practice without encountering
such hindrances. However, it is advisable to stop the practice when such hindrances occur. There should be no unnecessary strain on the
breathing which proves harmful to the body. The duration for which the pranayama is to be practised is the time for which it can be
practised easily without encountering any disturbances.
Considering the gamut of the syllabus of Yoga Parichay and the abilities of the Sadhaka, it is stated that he should be able to practise
pranayam with ease for a period of ten minutes without facing any disturbances in the proportion of 1 : 1 : 2. The progress should be with
this aim.
Physical Effects :
The physical effects of pranayam is a subject involving research, as it has not been researched thoroughly. There are not many sadhakas
who study pranayam for a considerable period and hence there are no researchers too. However, this will be discussed in detail in the
syllabus of Yoga Praveen. So we will discuss only the effects which are felt outwardly and are reflected visibly.
The first important point is, while practising pranayam in this manner, the Rechaka is completely performed due to the higher time period.
Most of the air in the lungs is thrown out and hence, the Pooraka performed afterwards is also complete. While breathing normally, in any
cycle of inhalation and exhalation, we take inside approximately 500 cc air and same amount is also exhaled. The study of Pranayama
increases the capacity to 4500 cc and with continued studies it may reach up to 5500 cc.
When so much pure air is inhaled into the lungs each cycle, the purification of the blood should be more effective. The movement of the
breathing organs is minimised with multifold effects. This process is the interaction between the oxygen and the carbon di oxide. When
there is a Kumbhaka after complete Pooraka, the resultant air pressure makes the interaction process more effective. This type of
complete breathing process purifies blood in an effective manner. When such purified blood is supplied to all the organs, their efficiency
increases in turn increasing the total efficiency of the sadhaka.

This type of Pranayam creates positive and negative air pressures in the lungs and the stomach cavity. This also causes good effects on
the internal organs. This is a good subject for further research. All the three processes in Pranayam i e Pooraka, Kumbhaka and Rechaka
have good effects on the nervous system and the brain.
We have seen above that one primary cycle of Nadi Shuddhi Pranayam is of one minute duration. If we count the period of normal
breathing, there are 16 to 18 cycles per minute. That means to live for a minute, we have to undertake 16 to 18 cycles. With Pranayam,
we live for a minute with only one cycle. This means that we live with minimum efforts. If pranayam is practised continuosly, it can be said
that we will be in the habit to live with minimum efforts thereby increasing our life span.
Precaution :
The effect of the strain and pressure caused by the asanas reaches the internal organs only after considerable practice. However,
pranayam affects the internal organs directly. To face the effects, the internal organs should have the required capability. This capability is
generated through the right practice of asanas. Hence, it is advisable to practise pranayam only after a proper study of asanas for a
considerable time period.
Also, certain points as under should be observed carefully :
1. The period of Pooraka should be half of that for Rechaka.
2. Pooraka and Rechaka should be of equal speed. This means the rate of the air which was at the beginning of Pooraka or
Rechaka should be constant till the end. However, during Rechaka, it should be half of that in Pooraka.
3. Pooraka to be performed after Rechaka should be controlled. The air should not be breathed in suddenly. If it is observed that it
is breathed in suddenly, then it is necessary to reduce the units of the Rechaka and Pooraka.
Even if Pranayam is described in such detail over here, to study it practically, the presence of the Guru is a must. When the practice is
started, there are different types of difficulties or doubts. The types differ as per the health of each sadhaka. Only the Guru can solve such
problems. Also, the reasons why the different problems arise should be researched so as to eliminate them. Such a guidance is beyond
the purview of the book and can be given properly only by the guru.
Note : Hathayoga has stated certain Beejmantras in the Nadi Shuddhi Pranayama. As the topic is included in the syllabus of Yoga
Praveen, it is not mentioned here.
TRIBANDHA AND PRANAYAMA
As Kumbhaka is important in Pranayama, so also the Tribandha. We have studied the Bandhas earlier. It is necessary to practice
Jalandhar Bandh, Uddiyan Bandh and Mul Bandh while studying Pranayam. When the Pranayama is to be practiced for increased
duration, the use of these three bandhas is unavoidable. If Kumbhaka is observed without the bandhas, it may be detrimental to health.
This has happened before, hence before studying the Pranayama technique, the bandhas should be studied in detail and it should also be
learnt how the bandhas should be used while performing Pranayama.
While fixing Jalandhar Bandh, we fold the neck a little bit forward. The pressure of the neck is felt on the breath pipe, hence the bandh is
not observed while inhaling or exhaling, but after inhaling i e after Pooraka and it should be released before exhaling i e after Rechaka.
That means the bandh is fixed while being in Kumbhaka. After Pooraka, while being in Kumbhaka, when this bandh is performed, it is
used for stopping the inhaled air from going out. The bandh also exerts pressure on Carotial Sinus and also tries to reduce the blood
pressure. If internal Kumbhaka is observed without this Jalandhar Bandh, there is a fear of increasing the blood pressure. This risk is
eliminated by performing this bandh. However, the bandh should be released before performing Rechaka.
When Jalandhar Bandh is fixed while in Kumbhaka after performing Pooraka, the pressure of the air in the lungs is increased to
considerable extent. This pressure is further increased by performing Uddiyan Bandh. The Uddiyan Bandh also regulates the pressure in
an appropriate direction. Both the bandhas must be released while performing Rechaka after Kumbhaka. However, Mul Bandh is to be
continuously performed during the practice of Pranayam. In the initial stages, Mul Bandh must be performed during Kumbhaka at least, so
that the generated air pressure is kept under proper control.
In short, it means that after Pooraka, the bandhas should be fixed in the order as Jalandhar Bandh, Mul Bandh and then Uddiyan Bandh
and they should be released in the reverse order i e Uddiyan Bandh, Mul Bandh and Jalandhar Bandh before performing Rechaka.
We have seen that Pranayam means Kumbhaka. The Kumbhaka can be performed or observed after Pooraka or after Rechaka too.
Kumbhaka performed after Pooraka is known as " Abhyantar Kumbhaka " ( Internal Kumbhaka ) and Kumbhaka performed after Rechaka
is known as " Bahya Kumbhaka " ( External Kumbhaka ). The main text of Hatha Yoga i e Hathapradeepika has described eight types of
Kumbhakas, however they are all Abhyantar Kumbhakas. No one has given much importance to Bahya Kumbhaka, We will also limit our
study of Pranayam to the studies of Abhyantar Kumbhaka.
In the eight types of Kumbhaka described in Hathapradeepika, the three procedures of Pooraka, Kumbhaka and Rechaka (inclusive of
three bandhas) are enumerated. The Kumbhaka is of a single type only, however Pooraka and Rechaka are to be performed in different
manners. The text states that by changing the method of Pooraka and Rechaka, the effects of Pranayam differ. The pranayama done, by
performing Pooraka with the right nostril and Rechaka with the left or Kumbhaka after swift iterations of inhalation or exhalation is of a
warm kind and the Kumbhaka performed after inhaling air with mouth while in Pooraka is cold, as is stated by Hathapradeepika. We will
not get into the details of all these, but we will study some of the Kumbhaka Pranayamas.
UJJAYI PRANAYAMA
Introduction :
The word Ujjayi is divided as Ut + Jayi. However, it does not indicate declaration of any type of Jay i e winning. In this type of Pranayama,
while performing Pooraka, due to the friction of air in the throat, a typical sound is created. (The sound is different from the sound emitted
from the larynx) Hence, the Pranayama is termed as Ujjayi Pranayama. The meaning of the name has not been described anywhere.
Instead of wasting time on finding out the meaning, it is beneficial to view the description of the performance.
To perform the Pranayama :

While studying Nadi Shuddhi Pranayama, we have reviewed in detail how the Pooraka, Kumbhaka and Rechaka should be performed and
the conditions or certain things to be remembered while performing Pranayama. All these are necessarily observed while performing this
type of Pranayama too. Wherever any change is expected, that only is outlined without reiterating the earlier descriptions.
Pooraka :
Poorak performed in a typical manner is the characteristics of this type of Pranayama. The Pooraka is to be performed with both the
nostrils. While performing Pooraka, a sound is generated when the air passes through the throat due to its friction. This sound should be
consistent from the beginning of the Pooraka till its end. The chest should expand while performing the Pooraka. The stomach should not
be contracted while expanding the chest. A control over the muscles of the stomach is to be exercised, so as to achieve only a little bit of
contraction, focusing the entire attention on the expansion of the chest. However, attention should be paid to the fact that while expanding
the chest, the stomach also is not expanded. The Pooraka should be done at a constant pace and the sound generated should be low and
pleasing to the ear. There should not be any ups and downs in the sound. The sound should come out of the upper part of the throat and
not from the upper or front part of the nose. If it is generated through these parts, it may prove to be harmful for the nervous system. While
performing Pooraka, the facial muscles should not be stretched. The start and the ending of the Pooraka has to be natural. At the end of
the Pooraka, one should not strive to inhale further air by using more strength.
Kumbhaka :
The Kumbhaka is to be performed as described earlier. After Pooraka, both the nostrils should be closed, Jalandhar Bandh should be
fixed and the Kumbhaka should be performed. During Kumbhaka, the other two bandhas, Uddiyan Bandh and the Mul Bandh should be
fixed. The Kumbhaka should be performed till such time as not to have any strain on the breathing system. Then the bandhas should be
released and Rechaka should be performed. The units for which Kumbhaka is to be performed cannot be defined, but it should be
performed with ease and capability. If the units for which the Kumbhaka is performed are less, then accordingly the Pooraka and Rechaka
can also be adjusted.
Rechaka :
In this type, Rechaka is to be performed by left nostril. After completing Kumbhaka, the three bandhas should be released and the left
nostril should be opened. Then the chest should be contracted and the Rechaka performed at a constant pace. The pace should be
gradual and the Rechaka should be performed without any hurry. During Rechaka too, glottis is to be pressed upwards and a sound
should be generated as was stated in Pooraka. Rechaka should be double the time allotted for Pooraka. However, while performing such
deep Rechaka, it should be limited to the time, so as to perform the subsequent Pooraka in a neat and controlled manner.
Duration :
The duration for which Pooraka, Kumbhaka and Rechaka are performed, will change according to the capability of the Sadhaka. Hence,
the time or the units are not specified. The duration should be such as can be easily performed. There should be seven continuous cycles
in one rotation of Pranayama and thereafter each week, three more cycles should be added. However, according to the capacity of each
sadhaka, the duration or the number of cycles may be changed and as such no hard and fast rule can be laid down.
BHRAMARI PRANAYAMA
Introduction :
The original word in the term Bhramari is Bhramar (humming bee). This pranayam relates to the word bhramar, i. e. the sound that
bhramar emits. The characteristics of this pranayama is to create a sound like that of the humming bee while performing Pooraka or
Rechaka. Hence, we can state that the name is quite appropriate.
To perform the Pranayama :
The earlier dos and don'ts and cautions apply to this type too. The pranayama should be studied while sitting in asanas such as
Padmasan or Simhasan. Since the left or right nostril is not to be used independently, there is no need for Pranavmudra. The entire action
is with both the nostrils.
Pooraka :
To perform the Pooraka efficiently, first perform a gradual Rechaka and then start Pooraka. While inhaling air, the soft palate of the
breathing tube in the throat area should be pressed a little so as to obstruct the air flow. Since this palate is soft and flexible, it starts
vibrating and a peculiar sound is generated. Initially, the sound is hoarse and odd. However, with continuous practice, the sound turns
melodious and similar to the beautiful tone of the humming bee. This sound is of a lower volume than that in Rechaka. Hence, it is termed
as Bhramar Dhwani (sound of humming bee). When the Pooraka with a constant pace and the sound is complete, then Kumbhaka is
performed.
Kumbhaka :
When the Pooraka is completed, both the nostrils are closed with pranavmudra, all the three bandhas are fixed and Kumbhaka is
performed. No sound is expected while being in Kumbhaka. All the three bandhas should be observed as described earlier. Initially, the
duration of the Kumbhaka should be same as that of Pooraka and then gradually it should be increased with continued practice to be four
times that of Pooraka.
Rechaka :
After completion of Kumbhaka, the bandhas should be released in the order defined earlier and Rechaka should be started. The Rechaka,
too should generate sound as that in Pooraka. However, the sound generated here is more in volume than that in Pooraka. This can be
termed as Bhraamari Naad (sound of female humming bee) this is more melodious than earlier. The sound should be gradual and at a
constant pace without any ups and downs. With continued practice, the sound will be more clear and pleasing to the ears. The units in
Rechaka should be double that that in Pooraka. After Rechaka, the next rotation can be immediately commenced.
Duration :
The duration of the study of Pranayama cannot be limited to the duration of one cycle only. Maintaining the same proportion of Pooraka,
Kumbhaka and Rechaka in one cycle, the number of cycles that can be performed at a stretch will define the duration for the Pranayama
study. During this syllabus, the Pranayama should be practiced for at least ten minutes duration. Initially, only a single cycle is performed.
However, with practice, the duration can be increased.
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Physical Effects :
The effects of this Pranayama have not been researched and hence cannot be definitely stated. Earlier, we have reviewed the effects of
Kumbhaka performed with all the three bandhas. Those effects are no doubt present, but due to the sound, the concentration of the mind
is also facilitated. The vibrations generated in the body due to the sound, also have a good effect on the internal organs and mainly the
brain and the nervous system. However, the definite effects cannot be stated today.

MEDITATION
Introduction
What is a Target for Meditation?
Meaning, Properties & Functions Of Mind
Different Links To Access Mind
Techniques To Control The Mind
Easy Meditation Technique
We are going to discuss about Meditation regarding "Pantajali Yoga Sutra " of Patanjali muni as the base. In his sutras the "Sage
Patanjali" has explained 8 steps as yoga as a whole. Those are :- Yama, Niyam, Asana, Pranayama, Pratyahara, Dharana, and Dhyan
Samadhi. The initial four stage are the fundamental stages which help the person to attain "Sthiram" (stability of mind) which is the prior
necessity for practicing the further stage of meditation. According to him meditation (Dhyan) means Full concentration of the mind focused on one of those experiences.
Now let us see in detail what exactly he means to say about Dhyan, We all know that our mind is fickle, like a butterfly, which always flies
from here and there and does not sit in one place for a moment. But the speed of our mind is far more than the speed of light.
It can recollect the past experiences, keeps thinking about the future and experiences the present with all its might and we do not have
any control over our minds journey.
'Dhyan' is the study of deep concentration, calmness and tranquility of the mind. It is the study of attaining complete control over ones
mind.
How do we achieve that?
In the fundamental stages of meditation one has to decide some target upon which one can concentrate. He has to concentrate with the
help of his sensors like ' Eyes, Nose, Ears, Mouth and Touch' that means he can
Look at the target whichever he wants
He can recite a small mantra with the help of mouth
And he can listen to the mantra with his ears
Further more he is not permitted to think anything else, except the target.
What is a target?
A target would be anything, which ones mind would like to concentrate upon. It would be anything, which will give tranquility and serenity
to ones mind.
For instance it would be a photograph of ones deity. In this case the photo frame is the target . In the fundamental stage one can look at
the frame, the picture of the deity, the background of the picture. Think about all the above factors, recite or hear a mantra of that deity, but
one has to see to it that ones mind does not run away beyond the target decided. One can develop his capacity of sitting in this stage from
5-10 minutes to any amount of time.
But once the mind thinks of some other factors your meditation comes to an end . This stage is truly a very fundamental stage and needs
a lot of practice because we are never used to control our minds.
Once you have achieved this for specific period of time you can try for the 'Dhyan'.
To explain with Omkar as the target, we have been looking at it, reciting and listening the mantra, our mind stays (appeases) upon it for a
specific amount of time.
Now further we close our eyes and recollect the picture of the OM.
At the same time we are reciting or listening to the omkar. Then again with closed eyes we are only hearing the reciting of the mantra on
the cassette without reciting by our mouth. Further our minds only recollects the experiences taken by our eyes, ears and mouth. The
actual Dhyan stage has only one dimension, now we concentrate on only a part of our target and in the next samadhi stage the person
experiencing the target tends to be nobody. Only the experience remains.
At this stage the minds target as a number of dimensions. The mind thinks of all the factors, which it has experienced in the initial stages.
Meaning, Properties & Functions Of Mind
It is very difficult to understand the nature of the mind because it has no physical existence. It is very subtle as well as hidden. But the
existence of the mind can't be denied, as many of our problems physical, mental and psychological are the outcome of our mental
condition.
Mind exists in the body but it is distinct from the body and organs.
Mind is also distinct from the spiritual self, 'the Knower' as he just observes the mind and its functions. The Knower perceives the external
objects through sense organs but with the help of the mind. Perception of any event is not possible without the presence of mind. So in
every event of perception there is an external object, an organ of perception (ears, eyes, nose tongue or skin) and there is mind and the
'Knower' or 'self'. All these are connected very closely, inseparable but still distinct from each other.
The mind can multiply or divide the strength of the Body. The person can't work if he is mentally not prepared for the work but a person
can work with extra energy if he has mentally decided to work.
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The mind has tremendous speed. It can travel from one point to another point at infinite distance within fraction of a second.
The mind interconnects the 'Self' with the physical body. The mind controls the physical organs through Brain, Autonomous Nervous
System, and Endocrine Gland System.
We can summarise seven functions of the mind as follows.
Consciousness, Thoughts, Emotions, Perceptions, Memory, Intelligence and Judgment.
The Condition Of Mind
You have already seen that
4. Mind has no physical existence.
5. Existence of the mind can't be denied.
6. The nature of the mind is to move from one point to another continuously.
7. The mind has tremendous speed.
It is clear from the points that the mind is very unstable. Mind doesn't remain stable at any particular point or any object. It keeps moving
all the time. Mind runs after the objects it likes but runs away from the objects that it dislikes.
Controlling The Mind
You have already studied that the mind is essential in the process of acquiring knowledge. For example when you are listening to a
speaker in lecture, you learn through your ears. But if your mind is not concentrating on the lecture then you won't understand anything
there. As the mind is unstable, you cannot concentrate on lecture. So to learn what the speaker is telling, you must establish control over
your mind and force it to listen to the lecture. Then only you'll be able to acquire knowledge.
Hence you have to control movements of mind and make it stable whenever you want, as per your requirements. But this is the most
difficult part because of unstable nature of mind. This process of making mind stable is called concentration.
This is true for any function of mind. If you want to remember a particular event, you will have to concentrate your mind till you remember
that event.
It is clear from the above discussion that it is essential to control the mind. Only then, one can get what he wants. But controlling mind is
the most difficult task.
Efforts are being continuously made to find out the ways and means to establish control over mind. Meditation is one of the very effective
ways to control the mind.
This control can't be achieved in short period. Meditation is a systematically designed technique to achieve this step by step.
Different Links To Access Mind
You have already studied that the mind is an inseparable part of the human being. It is distinct from brain, nervous system; it is distinct
from all other physical organs, it is distinct from Pranic Force behind body activities.
The mind is distinct from all these systems but at the same time, it is closely associated with all these systems of the body. Mind is very
difficult to access directly but all these systems are relatively easier to access. So mind can be accessed through these systems, we will
discuss some of these links.
1. Body Movement and Mind
2. Sense Organs and Mind
3. Breathing Process and Mind
4. The Self and Mind
Techniques To Control The Mind
1. Body Movement
2. Sense Organs
3. Breathing
4. The Self Control
Easy Meditation Technique
Introduction
As the name suggests this is a very simple and easy technique of meditation, which can be followed by anyone irrespective of age, sex
and physical condition. Even patients can follow this. The result is experience of calm and quite Mind and body.
1. Pre-requisites
2. Preposition
3. Procedure
Different Links To Access Mind 1.
Body Movements And Mind
We make body movements intentionally or automatically. The automatic movement doesn't need presence of the mind. The intentional
movements need the attention of mind similarly if you control the body movements you can automatically access the mind. You can't
control the movements for long so the scope is limited with this technique.
2.
Sense Organs And Mind
We get the knowledge of the external world through our five sense organs (eyes, ears, nose, tongue, skin). The presence of mind is
essential for this perception. The senses are attracted towards their objects of desire and they involve mind in the process. The sense
organs can be controlled to some extent. So mind can be accessed through the control of the sense organs.
3.
Breathing Process And Mind
Breathing is a continuous and very important process. The observation of this process helps to establish the fact that breathing and mind
has a definite connection between them. When the mind is under tension or under emotional pressure, the breathing rate increases and
when the mind is calm and quiet, rate of breathing decreases.
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It is interesting to know that to some extent we can easily control our breathing with will. So we can easily control our mind to some extent.
4.
The 'Self' And Mind
The 'Self' or 'Atman' (Soul) is the owner of human beings and hence the owner of the mind as well. If one recognizes the 'Self' in its true
nature, he will be able to control and order the mind. It may seem very simple but is the most difficult task in one's life.
Techniques To Control The Mind 1.
Body Movements
Yoga has prescribed number of Asanas, the body postures to be practiced and attained in a particular way. These movements are special
and needs the concentration of mind. After attaining the posture it is maintained for longer period and the whole body is relaxed
completely in the posture. In this process the mind is initially engaged in body movements, then in relaxation and gets freedom from body
and then it is directed towards the endless thoughts. The mind control is established during the process.
2.
Sense Organs
An interesting object is selected and the concentration of sense organs is directed towards this object. The mind, being connected to the
sense organs is pulled towards the object. Intentional and continuous practice of this technique slowly establishes control over the mind.
Slowly the span of the object is reduced to minimum to increase the control over the mind.
3.
Breathing
Breathing is under the control of the metabolism & emotions. Metabolism is reduced to minimum level with the help of steady and relaxed
posture of Asana. The emotions are also reduced with the Asana posture. This results in a very low rate of respiration with little quantity of
air in inhalation and exhalation. The mind is directed towards the breathing. As the breathing becomes slow, the mind also becomes calm
and quite.
4.
The 'Self' Control
After proper realization of the 'Self' (Soul) it becomes strong enough that it can directly control the mind. This technique is the advance
one and very difficult to follow for beginner.
All the above techniques contribute to the system of meditation. There are a large number of meditation systems developed and many
have used these systems to their advantage.
We will learn Easy Meditation Technique, which is suitable to beginners.
Easy Meditation Technique 1.
Pre-requisites
This practice is to be done with empty stomach (3 hours after the meals and 1hour after drinking any soft drink.)
You have to wear loose clothes or loosen your clothes (belt / tie).Remove the shoes, wristwatch etc.
This can be practiced for any length of time with minimum 10 minutes so you should keep at least 10 minutes for this practice.
The sitting arrangement must be comfortable.
Avoid the disturbances like phone,bells or even excess light or any other disturbing reason.
2.
Preposition
Sit comfortably on easy chair or sofa. Straighten the legs but don't stretch them. Keep your hands on chair or on your knees loosely. Keep
your fingers relaxed. Close your eyes gently. Relax the body.
3.
Procedure
Relax every muscles from toes to the top, one by one and slowly. Relaxation of muscles creates a feeling of pleasure in your mind and
body. As the muscles are relaxed the breathing becomes slower and slower. Now focus your Mind on the breathing. Do not control the
breathing but witness it. As the body is relaxing the breathing becomes slow. As the breathing becomes slow, the Mind becomes calm and
quite. As the Mind becomes calm and quite, the body relaxes further, which further reduces the breathing rate and so on. After pre planned
time elapses, be aware of your breathing, body parts, make the slow movements and slowly open your eyes and come to preposition.