Thursday, 5 September 2013

Dr.Commander Selvam Siddhar

 



This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

Prema Thantra a 7000 years old secret of Medidation to heal your Body and Mind brought to this world again from Athrav Veda by Swamiji Sri Selvam Siddhar. These prema thantra Medidation techniques are still known to only “Siddhars’ also known as messengers of Lord ShivJi. Presently Swamiji Sri Selvam Siddhar is the only Living Siddhar in the entire USA with the Atharva Vedic Background. Reach Swamiji to learn and to organize workshops in your town to avail this opportunity to learn the 7000 years old secret



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Thursday, 29 August 2013

Commander Selvam Siddhar

 



 This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.
SMALL THINGS BIG IMPACT - VAASTU SHASTRA

Generally, we never give a serious thought to our deeds which we do as a routine work in our life. We always think that small matters are of no significance in our life, but it is not so. If one sees it in broader aspect, these small things only are the root cause for bigger matters. We can not ignore the significance of a single moment as it is this single moment, when combines with other moment, changes into days, months, years and then into our whole life. If we take care of every single moment and adore it, our entire life will be adorned. If we spoil it, our entire life will be spoiled. Vaastu Shastra is such ascience which gives special significance to these small things. Most of the thingsare being told by our ancestors, but we are forgetting their teachings because of the fast pace of life. Vaastu Shastra has an elaborate motto to bring progress in each and every aspect of our life and works as an humanitarian. If we think seriously, these small things can bring Positive changes into our lives.

These are some simple tips:-



1. Leaking of water from the tap create problem in our financial prosperity. It is said that leaking water from the tap does not allow financial growth. That is why, the moment, a tap is out of order, get it repair immediately.

2. One should not put too many nails on the walls of house or in the office, for hanging ofwall clock, picture or a calendar, if required then only nails should be used. Extra or unnecessary nails should not be put. Vaastu considers it inauspicious. That is the reason, in ancient times people used wooden nails instead of iron nails.

3. One should never allow cobwebs to grow in his house. As cobwebs create inactiveness, laziness and carelessness in the family members. Insects entangled in these cobwebs or hanging spiders inside the house or building create negative energy and bring ill luck. That is why to avoid this inauspiciousness, one should clean cobwebs at regular interval.

4. Sweep the floor of the house in every room everyday. It should also be remembered that after cleaning up house or office. Broom should be kept in such a way that its pointed part of the sticks should be down , otherwise it increase fights in the house. Broom should be kept in lying position in South or West direction of the building.

5. Any broken or cracked mirror in either windows or in furniture inside the house is strictly prohibited as it creates so many problems for the family members and same way, glancing mirror should also not be cracked.

6. We use many items in our daily routine, some of these items have pictures of Goddess – like wrappers, calendars, pictures, and many other things. Once they are broken or fragmented, we should not use them. Better remove these broken items from that place and keep them under Peepal tree. If possible put new pictures and things. It should always be remembered, any broken thing or fragmented item behave in hostile manner & cast negative influence and, the native of that place may face problems indirect ways.
To contact , get blessings ,to get answers and solutions for any of your problems in your life  please contact immediately Swamiji Sri Selvam Siddhar in USA l @ 408 829 7780. Toll Free( in USA & Canada): 1-888-808 1418 or 1-888-808-1428. Email: avtemple@aol.com

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Tuesday, 27 August 2013

Commander Selvam Siddhar

 



 This blog is to attarct all those people who are expecting some scandal or wrong things about His Holiness Dr.Commander Selvam Siddhar. Our Intention is to throw light on the true nature of Dr.Commander selvam siddhar and enlighten you all, about his true self.

 INDEBTED

 Daily Routine in a Spiritual way

 According to the scriptures, each man is indebted in three ways. Our ancient 
sages have described the means of being free from these three debts. One must 
not try to avoid or run away from these debts. If a man dies with the debt over 
his head,, then he will have to clear those debts in his next birth. Therefore a man 
must clear all these three debts, which are as under.

 1. PITRARINA - 
(Indebtedness towards the Ancestors)

 2. RISHIRINA - 
(Indebtedness towards the Rishi (Sages)

 3. DEVA RINA - 
(Indebtedness towards Deities & God)

 1. PITRARINA - 

 A man is fortunate to have a virtuous son, because being a virtuous soul 
he would perform all the pitrakarma (Shraadh) - offering of water, food, 
etc. to the Brahmanas. TARPANA - Libation of water to the deceased 
ancestors, Brahmana-Bhoja - Feeding the Brahmins).

 2. RISHI RINA - 

 By doing Tarpana to the Rishis daily, one gets free from the debts, which Rishis have on us.

 3. DEVA RINA - 
By doing worship of the deities we get liberated from DEVA RINA.

 The same thing has been said by Sage AASHVAKAAYAN in the following way

 ATHOCCHA TE GRIHASTHASYA 
NITYAKARMA YATHAVIDHI
YATKRITVAANRINYAMAAPNOTI 
DAIVAAT
PAITTRAYAACCH MAANUSHAAT O

 The Nitya Karma of a man is being explained as in the scriptures, by performing which, a man is liberated from the RINA (Debts) which he has towards DEVA, RISHI and PITRA.
“JAAYAMAANO VAI BRAHMANAS 
TRIBHIRRINVAA JAAYATE”

 According to the above shloka which has been derived fromTAITIRIYA UPANISHAD means that As soon as a man takes birth, he carries three Rinas 
over his Head. To get liberated from these three Rina (Debts) performing the 
NITYA KARMA has claimed to be it’s remedy. There are Six Karmas in the 
NITYA KARMA
SANDHYAA SNAANAM 
JAPASHCHAIVA 
DEVATAANAAMCHA POOJANAM |
VAISHVADEVAM TATHATITHYAM 
SHAT KARMAANI DINE DINE ||

 (A man should take bath SNAAN, perform SANDHYAA (worship in the evening), Japa (Chanting of Mantras) Devapoojan (Worship of Deities), 
BALIVAISHVADEVA (repenting atonement for such petty sins which are 
committed daily and are unavoidable, like we kill infinite number of germs 
while cooking,walking, cleaning the house etc. There are six Karma to be 
performed daily.

 DUTIES (KRITYA) TO BE PERFORMED BEFOREHAVING A BATH IN THE MORNING

 The scriptures have explained some compulsory duties, which must be performed. Each GRIHASTHA (a householder) should perform these NITYA KARMA. According to the rules given in the scriptures, only after that he is fit to be called a SHAT-KARMA ADHIKAARI (or performer of six duties.)
GETTING UP IN THE BRAMAMUHURTA

 A man must get up one and a half hour before Sun Rise. There are many disadvantages of not awaking in that time, described in the scriptures like 

 BRAAHME MUROORTE 
YAA NIDRAA SAA 
PUNYAKSHAYAKAARINEEM,
TAAM KAROTI DVIJO MOHAAT
PAADKRICCHRENSHUDHYATI.

 (A sleep during the time of Brahmamuhurta destroys all the virtues, One who sleeps during this time commits a sin, which can be atoned (PRAYASCHIT) by performing PAADAKRICCHA (There is no need for atonement in the case of a sick man or a man who had been performing KEERTANA the previous night.)
KARAAVALOKAN (SEEING THE PALMS)
As soon as one wakes up in the morning, during the Brahmamuhurta period, the 
first thing he must do is to watch the palms of Both his hands, and say the 
following SHLOKA.

 KARAAGRE VASATE LAKSHAMIH 
KARMADHYA SARSWATI,
KARMOOLE STHITO BRAHMAA 
PRABHAATE KARDARSHANAM

 (Laxmi dwells in the foremost part of the palm, Saraswati in the middle part 
of the palm, At the Base of the palm resides Brahma, One must see his palms 
everyday.)

 By doing this act no matter how misfortunate a man is, his fortune will change for good because the palms where Laxmi, Saraswati and Brahma dwells, how can that man be unfortunate? According to Palmistry, great importance havebeen attributed to the Lines of the palm. The Palmist, not only give the details of Man’s life from the time of his birth till his death, but he can also give details about his previous births and forthcoming births.So seeing the palms of the hand in the 
morning not only begins a good day for us but also it turns the bad lines into 
good lines. Therefore one must say the given Shloka while seeing the palms.
BHOOMI VANDANA (SALUTATION TO MOTHER 
EARTH)

 After getting up from the Bed and before keeping your feet down on the Bhoomi 
(Mother Earth) one should do salutations to Bhoomi and also beg for pardon for 
the helplessness of putting your feet on her, by saying this shloka.

 SAMUDRAVASANE DEVI 
PARVATASTANMANDITE,
VISHNU PATNI NASTUBHYAM 
PAADSPARSHAM KSHAMASVAME

 (Salutations to the wife of Lord Vishnu, Vasundhara (Earth), whose Vastra 
(Apparels) are SAMUDRA (Oceans), and whose STANA (Breast) are the 
Mountains. Forgive me for the sin, by putting my feet upon you.)The Status of Mother Earth is higher than our own mother, who has given birth to us, because our Mothers look after our welfare till we are grown up i.e. (feeding, Sanitation etc.) but the Mother earth looks after us and care for us, since the time of birth, till we die by nourishing us with food, and accepting even our excrement. Even after being indebted to Mother, Earth, a man acts unfaithfully to her by causing numerous harms to her, like digging, filling the earth with waste products, felling trees etc. To make her sons happy and satisfied, Mother Earth accepts all the pains.
MANGAL DARSHANA (AUSPICIOUS SIGHT)

 After the salutations to the Mother Earth sight of Chandana (Sandalwood) Sona 
(Gold), Shankh (Conch), Mridanga (a Rhythmic musical instrument), Darpana (Mirror), Mani (diamond) are considered Auspicious. After that one should make 
salutations to his GURU (Teacher, Mother-Father, elders) Agni (Fire) and 
the Sun (Surya).

 PROSTRATION TO MOTHER FATHER AND GURU (TEACHER)

 One must daily prostrate before his parents GURU (TEACHER) and all 
the elders, because according to the VEDAS, Parents and Teachers have 
been compared with the Devta (Deities) like, 

 MATRI DEVO BHAVAH, PITRA 
DEVO BHAVAH,
AACHAARYA DEVO BHAVAH

 (Mother, Father and Teacher are deities)Great importance of Prostration has 
been described in our scriptures :-

 ABHIVAADAN SHEELASYA 
NITYAM VRIDDHOPASEVINAH,
CHATVAARI TASYA 
VARADAHANTE AAYURVIDDYA 
YASHOBAKAMO

 (One who is a protractor by nature, and is always in the service of Old 
(VRIDDHA) (GYAANVRIDDHA (Senior on account of his knowledge), 
KARMAVRIDDHA- Being Senior on account of his Superior Actions).
AVASTHAVRIDDHA (Senior on account of his Age) achieves four 
things AAYU (Long-Life) VIDDYA (Knowledge) YASHA (FAME) and 
BALA (Strength).These four things have invaluable importance in the life of a Man. A person who possesses all these four things, does not lack anything in the life. Therefore a Man should try to practice Prostration. After the Prostration, it is necessary to purify our minds.

 MANTRA FOR PURIFICATION OF MIND (MAANASIK SHUDDHI MANTRA) 

 OM APAVITRAH PAVITRO VAA 
SARVAAVASTHAAM GATOPIVAA,
YAH SMARET 
PUNDAREEKAAKSHAM SA 
VAAHYAABHYANTARAHSHUCHI

 ATINEEL GHANSHYAAMAM NA 
KSHINAAYATLOCHANAM
SMARAAMI 
PUNDAREEKAAKSHAM TEN 
SNAATOBHAVAAMYAHAM 

 One should sprinkle water on his body after saying these two Mantras. By doing this one purifies his body.Then one should remember the Almighty God 
by doing JAPA (Chanting of Mantras), Kirtan (devotional song) etc according 
to his liking.

 To contact , get blessings ,to get answers and solutions for any of your problems in your life  please contact immediately Swamiji Sri Selvam Siddhar in USA l @ 408 829 7780. Toll Free( in USA & Canada): 1-888-808 1418 or 1-888-808-1428. Email: avtemple@aol.com

http://www.siddharpeedam.org/aboutus.php 
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Thursday, 22 August 2013

Commander Selvam












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Friday, 16 August 2013

Commander Selvam

   



Pranayama
Tasmin sati svasaprasvasayor-gativicchedah pranayamah Regulation of breath or the control of Prana is the stoppage of inhalation and exhalation, which follows after securing that steadiness of posture or seat. 
This is the definition of Pranayama in the Yoga-sutras of Patanjali. 

 ‘Svasa’ means inspiratory breath. ‘Prasvasa’ means expiratory breath. You can take up the practice of Pranayama after you have gained steadiness in your Asana (seat). If you can sit for 3 hour in one Asana, continuously at one stretch, you have gained mastery over the Asana. If you are able to sit from half to one hour even, you can take up the practice of Pranayama. You can hardly make any spiritual progress without the practice of Pranayama. 

 Prana is Vyashti, when the individual is concerned. The sum total of the cosmic energy or cosmic Prana is Hiranyagarbha who is known as the floating ‘Golden-Egg’. Hiranyagarbha is Samashti Prana. One match stick is Vyashti (single). The whole match box is Samashti. A single mango-tree is Vyashti. The whole mango grove is Samashti. The energy in the body is Prana. By controlling the motion of the lungs or respiratory organs, we can control the Prana that is vibrating inside. By control of Prana, the mind can be easily controlled, because the mind is fastened to the Prana, like the bird to the string. Just as the bird that is tied to a post by a string, after flying here and there, finds its resting place in the post, so also this mind-bird after running hither and thither, in various sensual objects, finds its resting place during deep sleep in the Prana. 

 Pranayama (According to the Gita) 

 Apane juhvati pranam pranepanam tathapare; Pranapanagatee ruddhva pranayamaparayanah (Gita, Ch. IV-29.). Others offer Prana (outgoing breath) in Apana (incoming breath) and Apana in Prana, restraining the passage of Prana and Apana, absorbed in Pranayama. Pranayama is a precious Yajna (sacrifice). Some practise the kind of Pranayama called Puraka (filling in). Some practise the kind of Pranayama called Rechaka (emptying). Some are engaged in the practice of Pranayama called Kumbhaka, by impeding the outward passage of air, through the nostrils and the mouth, and by impeding the inward passage of the air, in the opposite direction. 

 Pranayama (According To Sri Sankaracharya) 

 Pranayama is the control of all life-forces by realizing naught but Brahman in all things as the mind, etc. The negation of the Universe is the outgoing breath. The thought: ‘I am Brahman’ itself is called the incoming breath. The permanence of that thought thereafter is the restrained breath. This is the Pranayama of the wise, while the pressing of the nose is only for the unknowing. (Aparokshanubhuti, 118-120). 

 Pranayama (According to Yogi Bhusunda) 

 Bhusunda says to Sri Vasishtha: In the cool lotus of the heart within this visible tenement of flesh composed of the five elements, there are two Vayus, viz., Prana and Apana, commingled in it. For those who tread smoothly and without any or the slightest efforts, the path of these two Vayus, will become the sun and the moon themselves in the heart Akasa, and will rove in the Akasa and yet be animating and carrying their fleshy-tabernacle. These Vayus will go up and down to higher and lower states. They are of the same nature in the waking, dreaming and dreamless sleeping state, and permeate all throughout. I am moving in the direction of those two Vayus and have rendered nil all my Vasanas in the waking state lit unto those of the dreamless sleeping state. Divide a filament of the lotus-stalk into a thousand times and you will find these Vayus more subtle than that. Hence it is difficult for me to treat about the nature of these Vayus and their vibrations. Of these, Prana does ceaselessly vibrate in this body, with an upward motion, both externally and internally, while Apana having the same fluctuating tendency, vibrates both external and internal to the body having a downward motion. It will be beneficial if the Prana exhaled to the extent of 16 digits, is inhaled to the same extent. Only 12 digits are inhaled ordinarily. Those who have brought to experience viz., the equalization of Prana in exhalation and inhalation will enjoy infinite bliss. 
Now hear about the characteristics of Prana. The inhalation to the length of 12 digits of the Prana which has been exhaled, is called (the internal) Puraka (inhalation). This also is called the internal (Puraka), when Apana Vayu re-enters the body from outside without any effort. When Apana Vayu ceases to manifest itself and Prana gets absorbed in the heart, then the time occupied in such a state is (internal) Kumbha. Yogins are able to experience all these. When the Prana in the Akasa of the heart manifests itself externally (to the heart within) in diverse aspects without any affliction to the mind then it is called (the external) Rechaka (exhalation). When the externally fluctuating Prana enters the nose and stops there at its tip, then it is called the external Puraka. But when it is passing from the tip of the nose it goes down 12 digits. Then also it is called the external Puraka. When Prana goes arrested without and Apana within, then it is called the external Kumbhaka. When the shining Apana Vayu takes an upward bent within, then it is styled the external Rechaka. All these practices lead to Moksha. Therefore they should ever be meditated upon. Those who have understood and practised well all the external and internal Kumbhakas and others, will never be reborn. 
All the eight courses, I have given out before, are capable of yielding Moksha. They should be practiced both day and night. Those who are associated with these practices smoothly and control their minds by not letting them run in other directions, will in course of time attain Nirvana. Such practitioners will never thirst after material pleasures. They will ever be in their uniform practice, whether walking, standing, waking, dreaming or sleeping. 

 Prana, having flown out, will again be absorbed in the heart having run back 12 digits. Similarly will Apana be absorbed in the heart, having issued out of the heart and running back 12 digits to it. Apana being the moon, will cool the whole body in its passage. But Prana being the sun, will generate heat in the system and cook or digest everything in it. Will pains arise in one who has reached that supreme state, where the Kalas (rays) of Apana the moon, are drowned by Prana the sun? Will rebirth arise in one who has reached that powerful seat, when the Kalas of Prana, the sun, are devoured by Apana the moon? These will arrest at once the seven births of those who reach that neutral state where they find Apana Vayu consumed by Prana and vice versa. I eulogise that Chidatma, who is in that intermediate state, where Prana and Apana are absorbed in one another. I meditate ceaselessly upon that Chidatma, who is in the Akasa, directly in front, at the end of my nose, where Prana and Apana both become extinct. Thus it is through this path of Prana’s control, that I attained the supreme and immaculate Tattva, devoid of pains. 
Control of Breath 
The first important step is to master the Asana of posture or to control the body. The next exercise is Pranayama. Correct posture is indispensably requisite for the successful practice of Pranayama. An easy comfortable posture is Asana. That pose is the best which continues to be comfortable for the greatest length of time. Chest, neck, and head must be in one vertical line. You should not bend the body either forwards or laterally, i.e., either on the right or left side. You should not sit crooked. You should not allow the body to collapse. You must not bend the body either forwards or backwards. By regular practice the mastery over the pose will come by itself. Fatty people will find it difficult to practise the Padma Asana or the Lotus Pose. They can sit on the Sukha Asana (comfortable pose) or Siddha Asana (perfected pose). You need not wait for practicing Pranayama till you get full mastery over the Asana. Practise Asana and side by side you can practise Pranayama also. In course of time, you will acquire perfection in both. Pranayama can also be practised by sitting in the chair erect. 
In Bhagavad-Gita, the Immortal Song of Lord Krishna, you will find a beautiful description of seat and pose: In a pure secret place by himself established in a fixed seat of his own, neither too high nor too low, with cloth, black antelope-skin and Kusa grass one over the other, there, making the mind one-pointed, with thought and the functions of the senses controlled, steady on his seat, he should practise Yoga for the purification of the Self, holding the body, head and neck erect, firm, gazing steadily at the tip of the nose without looking around (Ch. VI10,11, & 12). 
Pranayama is the control of the Prana and the vital forces of the body. It is regulation of the breath. This is the most important step. The aim of Pranayama is the control of Prana. Pranayama begins with the regulation of the breath for having control over the life-currents or inner vital force. In other words, Pranayama is the perfect control of the life-currents through control of breath. Breath is external manifestation of the gross Prana. A correct habit of breathing must be established by the regular practice of Pranayama. In ordinary worldly persons the breathing is irregular.

If you can control the Prana you can completely control all the forces of the Universe, mental and physical. The Yogi can also control the Omnipresent manifesting power out of which all energies take their origin, whether concerning magnetism, electricity, gravitation, cohesion, nerve-currents, vital forces or thought-vibrations, in fact the total forces of the Universe, physical and mental. 
If one controls the breath or Prana, the mind also is controlled. He who has controlled his mind has also controlled his breath. If one is suspended, the other is also suspended. If the mind and Prana are both controlled one gets liberation from the round of births and deaths and attains immortality. There is intimate connection between the mind, Prana and semen. If one controls the seminal energy, the mind and Prana are also controlled. He who has controlled his seminal energy has also controlled his Prana and mind. 
He who practices Pranayama will have good appetite, cheerfulness, handsome figure, good strength, courage, enthusiasm, a high standard of health, vigour and vitality and good concentration of mind. Pranayama is quite suitable for the Westerners also. A Yogi measures the span of his life not by the number of years but by the number of his breaths. You can take in a certain amount of energy or Prana from the atmospheric air along with each breath. Vital capacity is the capacity shown by the largest quantity of air a man can inhale after the deepest possible exhalation. A man takes fifteen breaths in a minute. The total number of breaths comes to 21,600 times per day.

 Varieties of Pranayama

 Bahya-abhyantar-stambha-vritti-desaa-kala 
Sankhyabhih patidtishto deergha-sukshmah.
Yoga Sutras Chap. II, Sa. 50
Pranayama is regarded lengthy or subtle according to its three components, the external, the internal and the steady; the retention processes are modified by the regulations of space, time and num

 When the breath is expired it is Rechaka, the first kind of Pranayama. When the breath is drawn in, it is the second, termed Puraka. When it is suspended, it is the third kind, called Kumbhaka. Kumbhaka is retention of breath. Kumbhaka increases the period of life. It augments the inner spiritual force, vigour and vitality. If you retain the breath for one minute, this one minute is added to your span of life. Yogins by taking the breath to the Brahmarandhra at the top of the head and keeping it there, defeat the Lord of death, Yama, and conquer death. Chang Dev lived for one thousand and four hundred years through the practice of Kumbhaka. Each of these motions in Pranayama, viz., Rechaka, Puraka and Kumbhaka, is regulated by space, time and number. By space is meant the inside or outside of the body and the particular length or the breadth and also when the Prana is held in some particular part of the body. During expiration the distance to which breath is thrown outside varies in different individuals. The distance varies during inspiration also. The length of the breath varies in accordance with the pervading Tattva. The length of the breath is respectively 12, 16, 4, 8, 0 fingers’ breadths according to the Tattvas—Prithvi, Apas, Tejas, Vayu or Akasa (earth, water, fire, air or ether). This is again external during exhalation and internal during inhalation.

 Time is, the time of duration of each of these, which is generally counted by Matra, which corresponds to one second. Matra means a measure. By time is also meant how long the Prana should be fixed in a particular centre or part.

 Number refers to the number of times the Pranayama is performed. The Yogic student should slowly take the number of Pranayamas to eighty at one sitting. He should have four sittings in the morning, afternoon, evening and midnight, or at 9 a.m., and should have thus 320 Pranayamas in all. The effect or fruit of Pranayama is Udghata or awakening of the sleeping Kundalini. The chief aim of Pranayama is to unite the Prana with the Apana and take the united Pranayama slowly upwards towards the head.

Kundalini is the source for all occult powers. The Pranayama is long or short according to the period of time, it is practised. Just as water, thrown on a hot pan shrivels upon all sides as it is being dried up, so also air, moving. in or out ceases its action by a strong effort of restraint (Kumbhaka) and stays within.

 Vachaspati describes Measured by 36 Matras, is the first attempt (Udghata), which is mild. Twice that is the second, which is middling. Thrice that is the third, which is the intense. This is the Pranayama as measured by number.

 The ‘place’ of exhalation lies within 12 Angulas (inches) of the tip of nose. This is to be ascertained through a piece of reed or cotton. The place of inhalation ranges from the head down to the soles of the feet. This is to be ascertained through a sensation similar to the touch of ant. The place of Kumbhaka consists of the external and internal places of both exhalation and inhalation taken together, because the functions of the breath are capable of being held up at both these places. This is to be ascertained through the absence of the two indicatives noted above, in connection with exhalation and inhalation.

The specification of the three kinds of breath regulations, by all these three—time, space and number is only optional. They are not to be understood as to be practised collectively, for in many Smritis we meet with passages, where the only specification mentioned with reference to the regulation of breath is that of time.
The fourth is restraining the Prana by directing it to external or internal object; Bahyabhyantara-vishayakshepi chaturthah (Yoga Sutras: 11,50).

 The third kind of Pranayama that is described in Sutra 50 of the Yoga Sutras, is practiced only till the first Udghata is marked. This fourth Pranayama is carried further. It concerns with the fixing of the Prana in the various lotuses (Padmas or Chakras) and taking it slowly, and slowly, step by step, and stage by stage to the last lotus in the head, where perfect Samadhi takes place. This is internal. Externally it takes into consideration the length of breath in accordance with the prevailing Tattva. Prana can be described either inside or outside.

 By gradual mastery over the preliminary three kinds of Pranayama, the fourth kind comes in. In the third kind of Pranayama the sphere is not taken into consideration. The stoppage of the breath occurs with one single effort and is then measured by space, time and number and thus becomes Dirgha (long) and Sukshma (subtle). In the fourth variety, however the spheres of expiration and inspiration are ascertained. The different states are mastered by and by. The fourth variety is not practiced all at once by a single effort like the third one. On the other hand, it reaches different states of perfection, as it is being done. After one stage is mastered, the next stage is taken up and practiced. Then it goes in succession. The third is not preceded by measurements and is brought about by a single effort. The fourth is however preceded by the knowledge of the measurements, and is brought about by much effort. This is the only difference. The conditions of time, space and number are applicable to this kind of Pranayama also. Particular occult powers develop themselves at each stage of progress.

Three Types of Pranayama

 There are three types of Pranayama, viz., Adhama, Madhyama and Uttama (inferior, middle and superior). The Adhama Pranayama consists of 12 Matras, Madhyama consists of 24 Matras and the Uttama occupies a time of 32 Matras. This is for Puraka. The ratio between Puraka, Kumbhaka and Rechaka is 1:4:2. Puraka is inhalation. Kumbhaka is retention. Rechaka is exhalation. If you inhale for a period of 12 Matras you will have to make Kumbhaka for a period of 48 Matras. Then the time for Rechaka will be 24 Matras. This is for Adhama Pranayama. The same rule will apply to the other two varieties. First, practise for a month of Adhama Pranayama. Then practise Madhyama for three months. Then take up the Uttama variety.

Salute your Guru and Sri Ganesa as soon as you sit in the Asana. The time for Abhyasa is early morning 4 a.m., 10 a.m., evening 4 p.m., and night 10 p.m., or 12 p.m. As you advance in practice you will have to do 320 Pranayamas daily.

 Sagarbha Pranayama is that Pranayama, which is attended with mental Japa of any Mantra, either Gayatri or Om. It is one hundred times more powerful than the Agarbha Pranayama, which is plain and unattended with any Japa. Pranayama Siddhi depends upon the intensity of the efforts of the practitioner. An ardent enthusiastic student, with Parama Utsaha, Sahasa and Dridhata (zeal, cheerfulness and tenacity), can effect Siddhi (perfection) within six months; while a happy-go-lucky practitioner with Tandri and Alasya (drowsiness and laziness) will find no improvement even after eight or ten years. Plod on. Persevere with patience, faith, confidence, expectation, interest and attention. You are bound to succeed. Nil desperandum Never despair.

The Vedantic Kumbhaka

 Being without any distraction and with a calm mind, one should practise Pranayama. Both expiration and inspiration should be stopped. The practitioner should depend solely on Brahman; that is the highest aim of life. The giving out of all external objects, is said to be Rechaka. The taking in of the spiritual knowledge of Sastras, is said to be Puraka, and the keeping to oneself of such knowledge is said to be Kumbhaka. He is an emancipated person who practices his Chitta thus. There is no doubt about it. Through Kumbhaka the mind should always be taken up and through Kumbhaka alone it should be filled up within. It is only through Kumbhaka that Kumbhaka should be firmly mastered. Within it, is ‘Parama Siva’. At first in his Brahmagranthi there is produced soon a hole or passage. Then having pierced Brahmagranthi, he pierces Vishnugranthi, then he pierces Rudragranthi, then the Yogin attains his liberation through the religious ceremonies, performed in various births, through the grace of Gurus and Devatas and through the practice of Yoga.

Pranayama for Nadi-Suddhi

 The Vayu cannot enter the Nadis if they are full of impurities. Therefore, first of all, they should be purified and then Pranayama should be practised. The Nadis are purified by two processes, viz., Samanu and Nirmanu. The Samanu is done by a mental process with Bija Mantra. The Nirmanu is done by physical cleansing or the Shatkarmas.

  1. Sit on Padmasana. Meditate on the Bijakshara of Vayu (Yam) which is of smoke colour. Inhale through the left nostril. Repeat the Bijakshara 16 times. This is Puraka. Retain the breath till you repeat the Bija 64 times. This is Kumbhaka. Then exhale through the right nostril very very slowly till you repeat the Bijakshara 32 times.

2. The navel is the seat of Agnitattva. Meditate on this Agnitattva. Then draw the breath through the right nostril repeating 16 times the Agni Bija rö (Ram). Retain the breath, till you count the Bija 64 times. Then exhale slowly through the left nostril till you repeat mentally the Bija letter 32 times.

3. Fix the gaze at the tip of the nose. Inhale through the left nostril repeating the Bija Yö (Tham) 16 times. Retain the breath till you repeat the Bija (Tham) 64 times. Now imagine that the nectar that flows from the moon, runs through all the vessels of the body and purifies them. Then exhale slowly through right nostril till you repeat the Prithvi Bija l:ö (Lam) 32 times.

 The Nadis are purified nicely by the practice of the above three kinds of Pranayama by sitting firmly in your usual posture.

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