Towards Self-Realization

Soaham Sadhana or Hansa Yoga is purely a spiritual type of Pranayama. This Yoga incorporates Pranayama along with some kind of Nada Yoga and Dhyana Yoga.. The Pranayama phase consists of -sitting in a stable posture of Sukhasana or Padmasana; in a physically and mentally calm condition; keeping the spinal cord in an erect position and taking deep breaths in a consistent manner. The erect position of the spinal column supports straight flow of the Prana. Like for the other Pranayamas, breathing at a slow pace is supposed to be the best for this one too. Breathing should be so deep that the lungs would be totally filled with oxygen after inhalation. The duration of either kind of Kumbhaka should not be more than half that of the recaka or puraka.
While breathing in, the concentration should be focused at the subtle sound (of 'so') produced by the air-flow through the nostril. During the antah kumbhaka it should be centered inside the body. Meditating on the flow of the 'inhaled' Prana through the endocrine centers like the satachakras or the granthis along the spinal column is extremely useful because it helps focusing the consciousness at these specific extrasensory nodal points and thus accelerating the vibrations of latent energy currents.
While breathing out, the Sadhaka should concentrate on the subtle sound of 'ham' (produced by the outflow of the air) and expel the ego, selfishness, vices and infirmities with it. In order to make this activity careful in his day-to-day life too. All the glamour and passions associated with 'ham' ('I" - the ego) and its narrow perspectives are to be left despite the intense pressures of worldly benefits and fears. When an oil -lamp is kindled, its flame assumes predominance and the oil slowly loses its own identity and transfers its existence in the form of light through the medium of the flame. Similarly, in the soaham Pranayama, the existence of ham (the ego) is immersed in so (that, the omnipresent Brahm) through the medium of controlled breathing and support of mental Samkalpa.
Perception of the subtle sounds - of 'So' and 'Ham' which are 'dissolved' in the in and out flows of the breaths - corresponds to a practice similar to the nada yoga. Meditation upon these sounds and the associated paramount feelings of attracting the mahaprana and releasing the ego and ignorance is indeed a superior type of Dhyana yoga too.
The inherent unity between the soul and the Brahm is described in the scriptures of Vedanta as the principle of advaita. The sastras like the Panchadashi present the details on the philosophy and implementation of this principle. The Hamsa Yoga is a Sadhana, a spiritual experiment for the realization of this theory.
The Gayatri Mantra consists of twenty-four Sanskrit letters compiled in the three vyahrtis after "Oam". The continuous japa of this mantra by the subconscious mind is a sadhana of the prana, which results in the merging of the individual consciousness with the mahaprana. This effectuates the linkage of the individual self with its Omnipresent thy origin and thus leads to the realization of the Brahm. The subtle but spontaneous japa of soaham occurring with each breath is the same type of Sadhana of Prana and gives equivalent spiritual benefits. Therefore, the soaham sadhana is called the ajapa of Gayatri.
Every Sadhaka of Gayatri has to perform the soaham sadhana (hamsa yoga) before entering into the highest phase of the spiritual sadhana of Gayatri. Thus 'soaham' is the bija (essence) of the Gayatri Mantra and its sadhana is said to be essential for the ultimate success in the sadhana of Gayatri.

Torturing of Kundalini

When the Sadhak does not find a way out and his Sadhana does not progress for a long time he should consult his experienced Guru (spiritual teacher) and proceed according to his advice. In this way gradually, after piercing through all the six chakras, the Sadhak reaches Kundalini located at Mooladhar and gets a glimpse of that volcanic, terrifying serpentine coil of gigantic energy, Maha-Sarpini. The overwhelmingly violent form of Mahakali is seen here. Several Sadhaks tremble violently when they try to awaken this sleeping tigers.
The dormant Kundalini requires to be hit hard if it is sought to activate it. In spiritual language this is known as "torturing of Kundalini". By such torture, the excited Kundalini makes a hissing sound and awakens and its first targets of attack are negative habits, tendencies and desires accumulated over the past several births. It chews-up these evil sanskars and rides upon the chest of Sadhak's mind duly armed with all her weapons, destroys his material illusions and ignorance and transforms him into godliness.
The process of awakening Kundalini and exciting it has been described in the ancient scriptures in an extremely symbolic of voting style. The battle between Mahisasur and Durga is symbolic of this spiritual secret. Mahisasur (human mind consisting of five elements), seeking to attain salvation and inspired by the desire to be killed at the hands of the Goddess, enters into battle with Chandi (Kundalini) who is sitting silently, and attacks. The Goddess gets infuriated and counter-attacks and chews up its mount. Mahisasur (he-buffalo). This Mahisasur is nothing else than a bundle of evil. Sanskars. Goddess Chandi (Kundalini) destroys the body of Mahisasur (the material trend of the mind) by her ten arms from all directions and ultimately Mahisasur merges into Chandi's Light. It becomes a part of Maha-Shakti and attains the supreme goal of life. This furious form of devotional Sadhana is extremely fierce and hazardous. This is known as the path of battle (Sadhana Samar).
Whereas several devotees attain Divinity by love and devotion, there are others who attain it through Sadhana-Samar. Just as a true lover attains God, a true enemy can also attain Him. Hath-yogis and followers of Tantrik Sadhana fall in the latter category. Awakening of Kundalini is a warrior like (veerochit Sadhana) on the basis of which in significant individual soul can become great, a living atom transforming itself into the all-pervading Divinity.
While performing Sadhana of Shat-chakra, the Sadhak should enter into Brahamnadi and meditate on the chakras daily. Starting from five minutes the daily practice can be extended up to thirty minutes. But extending the duration beyond thirty minutes is harmful, as intense heat is produced by such meditation, which cannot be tolerated after a certain limit. The mind should be brought back to the trikuti and meditation should be brought to an end.
Needless to say, while doing this Sadhana, a Sadhak should observe Brahmacharya, take only Satvik food once a day, remain in solitude in a healthy atmosphere and maintain regularity in his daily routine. By piercing of Shat-chakras and awakening of Kundalini, a Sadhak can have a glimpse of the Supreme Divine Energy in brahmarandhra and thus attain several great Siddhis (occult divine powers).

The Bindu Yoga

Bindu Yoga is an important and simple Sadhana like the Hansa Yoga and it also serves as a supplement to the latter and to many other spiritual practices because it deals with meditation upon the sacred glow of the supreme consciousness existing in the soul. In this yoga, the Sadhaka first concentrates on the visible light through Trataka and by deepening his meditation gradually experiences the illumination of the inner body to visualize the manifestation of divine spark in it.
In the initial stages of this yoga the practice of Trataka is repeated. After sufficient progress in Trataka the meditation on the spot of light becomes possible even without the help of any external source of light such as a candle or lamp.
The Bindu yoga is a high level Sadhana which falls next to the Soaham Sadhana in terms of the simplicity of practicing in daily life. Likewise the Soaham Sadhana, everybody can perform it without any risk or difficulties of strict disciplines.
In the daily practice of the Bindu yoga, the Sadhaka sits in a Dhyana Mudra (posture of meditation) in a calm state of the body and the mind with erect spinal cord and closed eyes. His legs are cross folded so as to make a posture of Sukhasana or Padmasana and both the hands are kept on the lap with the right palm above the left (Lord Buddha is often depicted in this posture in this posture in his idols and pictures). The Sadhaka then concentrates to 'perceive' a bright spot in the central portion of the forehead right above the gap between the eyebrows. Deeper core behind this center is defined to be the location of the Ajna Cakra. The Sadhaka should initially practice the Trataka in order to perform this meditation properly.
In the practice of a Trataka, the Sadhaka keeps a lamp (of oil or ghee) or a candle in front of the eyes - at a distance of about 3 to 4 feet and keeps the eyes half-open. The position of the lamp is set up to the height of the Sadhaka's chest when he is sitting in the posture as described above, so that he could look at the tip of the flame without the bending his head. The Sadhaka's eyes gaze steadily at the bright spot without blinking for few seconds. He then closes the eyes to visualize the image of this glow at the position of the Ajna Cakra.
After few seconds, he again opens the eyes slightly and looks at the flame. The above process is repeated successively at increased stretched of times - ranging from two to twenty minutes per day. Initially the light spot appears to be blue-red and unstable once the eyes are closed. But, as the Sadhaka's concentration improves, it becomes as bright and stable as the flame (or the object of light) kept in front of the Sadhaka.
The morning times are usually recommended for performing a Trataka because the mind and the body are both fresh during this period. The atmosphere is relatively cool during these hours of the day and thus prevents the possibility of 'heating up' of the head due to deep engrossment and direct and continuous vision of light.
Once the practice of Trataka is perfected, the Sadhaka begins to see a bright spot inside the center of his forehead without the help of a lamp or any other source of light…… Upon reaching this state, the Cakra and feel that its glow is gradually expanding and illuminating the surrounding portion of the brain.
In an electric lamp, the central filament radiates first and its glow spreads in the surrounding gas and illuminates the entire globe of the bulb and the outside too. Vision (by closed eyes) of a similar spark and expansion of this 'mental radiance' is striven in this second phase (after Trataka) of the Bindu yoga. The duration of this phase should be kept about 5 to 10 minutes initially which may be extended gradually along with the consecutive (third) phase to about 30 minutes.

The Philosophical Basis of SOHAM SADHANA

Every student of science knows that oxygen is essential for the maintenance of life on this earth. Infact its presence is more crucial for the survival of the human body as compared to the availability of water and food. Oxygen regulates the redness (healthy content of hemoglobin) in the blood. It is the fuel of this gas, which keeps the engine of the body warm enough and energizes all components of the body-machine. Its regular and substantial supply is vital for the maintenance and activation of physical strength.
The word prana refers to the sublime form of vital energy, which at the gross level is manifested in the power regulating the physicochemical functions of the body. The extent of one's Prana is reflected in his zeal, alertness, enthusiasm and talents. The physical exercise of jogging, brisk walking, deep breathing etc are performed to increase the intake of oxygen. The yoga-exercise of pranayama are preformed to gain more Prana - the source and power of the vital force and consciousness.
A variety of Pranayamas are described in the scriptures on yoga. Of which the suryavedhana and anuloma-viloma are regarded as integral parts of the Prana yoga of the Sadhanas of Brahma Varchas. The physical exercises energize the components of the gross body and pranayamas help increase the internal power and the eminence of personality. Pranayama is essentially an exercise to upkeep the health of the subtle body.
The gross component (oxygen in this case) of prana is supplied to the body by physical exercises and the subtle component is extracted (from the omnipresent ocean of consciousness) for the subtle body by the pranayamas. Like the gross and subtle bodies, the casual body of an individual also needs some vital energy or prana - this is the culmination of the force of spiritually refined prana, the sublime current of cosmic, divine energy, called the Mahaprana. The Mahaprana required by the casual body of the soul, emanates from the Brahm (Cosmic Prana). This eternal Prana is received by the practice of Hansa Yoga. The Sadhana (spiritual exercise) of this yoga is also called the Soaham Sadhana, which with reference to the science of Gayatri Upasana is defined as the ajapa japa of Gayatri.
In this Sadhana of Hansa yoga, the devotee has to link his mind with the cosmic level of consciousness - the Supreme Consciousness. He has to awaken the inner feelings in order to realize his existence as a soul - above the level of the body and the mind. The vital energy, the prana and the divine 'magnetism' (power of attraction) of the inner self, all are applied with focused concentration, zeal and immense Sraddha towards the conditioning of the body, mind and the innermost emotional center to reach this state. Once this state is attained, even the usual action of breathing becomes so powerful that it can attract the mahaprana from the cosmic domains and send it to the deeper layers of the inner self. Along with the inhalation of oxygen by the physical body and prana by the mind, a subtle absorption of the divine energy by the casual body also takes place during this process. The spiritual endeavor of this unique kind of pranayama is - the soaham sadhana

Color of Aura according to the Chakras

The chakras can be easily located through feeling, and their intensity can be measured approximately through the pendulum. The seven chakras lie on the spine at the following positions in the body:
1. Root: Mid-point between the anus and the genitals
2. Sacral: One inch inside at the level of the end of the tailbone
3. Solar: Behind the navel
4. Heart: Centre of the chest at the level of the heart
5. Throat: Behind the throat pit
6. Eyebrow: At the intersection of the horizontal (eyebrow) and the vertical (centre of the head).
You can feel the high order of energy emanated by the chakras when compared to any other part of the body, except of course, the fingers and toes. It would be a surprisingly pleasant experience. You can place one (or both) hands in front of the root centre at a distance of about one foot. Bring it slowly towards the root centre till you feel some resistance. Pull it away a little and then move it forward again. Finally you reach a point, which is the definite boundary of the aura. If the same experiment is performed at a point near the root chakra (not exactly at the chakra), you can bring your hand closer to the body without resistance, than in the former case. This explains the higher energy at the chakras. After locating the root chakra, locate all the higher chakras one by one in the same manner.
To increase your awareness of the chakras, you can ask your friend to lie down and you can locate all his/her chakras. Your friend can do the same for you. Each one of you should pay attention to the point when the other person touches the boundary of the aura. You can feel the intrusion of your auric field by the other person consciously. You can experiment in a similar manner by facing the corner of a room, and asking your friend to move towards you slowly from the other corner. The moment he/she enters your auric field, such an auric field is called 'personal space' or 'psychological aura'.
Now you can use a pendulum and program it to oscillate clockwise if a chakra is open. Also instruct your subconscious and the pendulum to oscillate with a speed proportional to the opening of the chakra. Thus, if a chakra is closed, the pendulum will not move at all. In the other extreme, if it is fully open, the pendulum will oscillate very rapidly, making large circle. Now ask your friend to lie down or his/her back so that you can hang the pendulum on each chakra one by one. Note the movement of the pendulum at each chakra, which tells you the degree to which each chakra is open.

Soaham (Pranayama) Sadhana

Among the higher level Pranayamas, the Soaham Sadhana is regarded as supreme because the Samkalpa associated with it has the potential to evolve the individual consciousness up to the ultimate divine form and to connect the individual self with the Brahm. No other kind of Pranayama involves this level of emotional sacrifice and Samkalpa as the Soaham Sadhana does. Perhaps this is the reason why it has been given a special name - the Hamsa Yoga rather than categorizing it within the nomenclature of the other Pranayamas. The scriptures of spiritual Sadhanas have mentioned so much about the Hamsa Yoga that if compiled collectively, these descriptions would appear like an independent branch of the yoga Sastras.
The sounds of 'so' while breathing in, 'a' while retaining it, and 'ham' while breathing out, are not loud and clear like other audible sounds. One can hear them only by the 'subtle ears' (i.e. through experiencing the extrasensory vibrations) with unperturbed mental concentration. Nobody can really perceive them in the continuous breathing cycles unless one concentrates on the subtle sounds made by the flow of air in and out of the nostril during the natural process of respiration.
The sound of 'soaham' is an anahata nada. In the practice of Nada yoga one has to meditate upon the sublime sounds) of the ahata and anahata category successively) inside the body, which are perceived under a state of absolute silence. In Hamsa Yoga the nose provides extra support and the two senses (the functions of nose and ears) together with deep mental engrossment help realize the latent sound of 'Soaham'
As described in context of the nada yoga, varieties of subtle sounds - including those perceived during the gradual progress in the long term practice of nada yoga- result from the vibrations created by the sat, raj, and tam tendencies of the nature immanent in the five basic elements. These, like the internal sounds of the nerves and muscles in the body, are ahata nadas because they are generated by some kind of vibration only. Even the silent and manasika japas produce ahata nada because some movement, through of subtle dimension, of the vocal cord and the components of the nervous system, is always associated with such japas too. It is only the ajapa japa that continues naturally like the eternal flow of the self-existing anahata nada of Omkara.
The ahata nadas are expressions of the manifestations of Sabda in nature, but the anahata nadas are the expressions of the subliminal Sabda of the Brahm - the eternal Creator, the origin of nature, the cosmic thyself. Whence the latter are of paramount importance; they are conceptualized as the ultimate expressions of Sabda.
The savants of spiritual knowledge opine that in the innermost centre of the soul, its sense of self-recognition - as a fraction of the Parabrahm - is eternally reflected and gives rise to the continuous cycles of the self-existing (ajapa) japa of Soaham (meaning "I am that" - the Brahm). While discussing the meaning of 'Soaham' one should not be confused with respect to the precision of the liaisons in this Sanskrit word (according to the Sanskrit grammar; sah (that) + aham = Soaham. Because, Soaham has not been a word derived from the Sanskrit grammar, rather, it is a nada that is self-existing, because of the eternal linkage of 'so' (that, the supreme consciousness) and 'aham' (the consciousness of the individual self).
Soaham represents the oneness of the soul and the Braham. The Hamsa Yoga Pranayama of the Soaham Sadhana aims at awakening of this feeling of oneness in the jiva (the individual self). Without this realization an individual believes his body and mind to be his "self" in too. His aspirations, concerns and activities remain confined to the domain of the body and mind. His thoughts and emotions circulated within this self-conceited, limited periphery and only the things and people falling within this domain - of having some relationship with the body or the conscious mind - appear to him as his own. He does not feel any sense of responsibility or affection with others except perhaps for his near relatives and friends. Not only that at times, he does not even hesitate in harming others in order to secure the benefits of his 'own' people or to preserve the things in his 'own' possession.

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.

Samkalpa for Soaham Sadhana

The inner desires and experiences linked with the power of Samkalpa induce the corresponding thoughts waves (in the mind) and impulses (in the brain) and give rise to the associated actions of the body and the 'visible' self. Thus, a collective effort of the body and the mind along with the eternal power of faith and determination becomes the cause of any good or bad deed and its consequences; the results of which might be cheering or tragic, beneficial or insidious…., depending upon the quality of the mental and emotional inspiration behind it. In essence, what all is being conducted by an individual is directly or indirectly a consequence of his Samkalpa - intrinsic motivation and mental resolution.
The strength and level of the Samkalpa is the principal regulator of the decline or elevation of one's life. Every human being is free to shape his own life by using this power. Collective resolution of the people with strong willpower can trigger revolutions….., change the destiny of the entire nation…, and, if motivated by divinely pious inspirations of the soul, can effectuate creation of an ideal environment for the welfare of all living beings. It is said that the Nature, the existence, limitless expansion and activities of the universe emanate from the absolute determination of the eternal creator - God Brahma. Divine incarnations and the cosmic changes, which are necessary for balancing the universal cycle; also take place as per thy will.
Sraddha and viswasa, affirmed to be crucial for the yoga sadhanas of spiritual transmutation are derived from the emotionally charged determination of the inner self. In fact, the rituals and the physical and mental activities associated with a Sadhana process contribute hardly one fourth of the share in the success of the latter. The major part - the remaining three-fourth or more, depends upon the heartiest desire, sincere and strong willpower of the devotee. If the Sadhaka's determination or faith were weak or shaky, he would never achieve success in a spiritual Sadhana. (In fact the same is true about the success of any plan or activity in the materialist domains too).
It is the earnest spirit coupled with faith and sraddha that gives him the adequate strength and support to follow the necessary disciplines and perform the Sadhana successfully. In a Pranayama Sadhana too, it is indeed the conscious power of the Sadhaka's Samkalpa that draws the subtle energy of Prana along with the air (oxygen) through breathing.
Many types of Pranayamas are suitable for the overall development of the individual self. Here, we shall discuss only two, which appear to be the best in terms of their simplicity and universality. Of these Pranayamas the easiest is the one which is incorporated among the Sat-karmas (six rituals) performed at the beginning of the daily Upasanas. It is essential for controlling the activity of breathing and harmonizing it with the help of mental concentration. It is so simple to perform this Pranayama, that even school going children could perform it without much difficulty.

The Bindu Sadhana 3

Concentration on the reddish yellow glow of the rising sun is excellent for Trataka. Full moon may also be tried as an object for meditation in this early phase of the Bindu yoga. Regular practice with sincerity enables the Sadhaka to perform Trataka without the help of any external source of light. The glow of the bright spot (jyoti) of light begins to appear on its own in the Ajna Cakra after practicing the Trataka for substantial amount of time with firm determination, devotion and mental engrossment. Initially this jyoti appears to be oscillating and shows different shades of light but gradually it becomes stable and glow of the interior of the rising sun) as this phase progresses steadily.
During the contemplation phase of the Bindu yoga, the Sadhaka has to control the flow of his thoughts and sentiments in a single direction, namely, that the divine glow is pervading from the Ajna Cakra and eliminating the darkness of ignorance, infirmities, illusion, fears and vices. Some people often doubt that this type of contemplation may disturb the concentration that ought to be maintained during a meditation-based Sadhana like the bindu yoga. These people should note that total thoughtlessness is required only in the practice of Samadhi or the thoughts within the domain of the focus and purpose of the Sadhana.
The holy river Ganges originates from the Himalayas and ultimately reaches its goal in the Ganga Sagara because, despite several turns, hurdles, drastic variations in its currents and disturbances due to the merging of other rivers etc, its flow does not loose its original direction. This example illustrates that it is not always the 'sharply focused concentration', rather, the consistency of the direction of the flow of thoughts which is important in an effective meditation.
The amazing performances of the artists in a circus become possible only by their dedicated practices with deep mental concentration. These experts have significant willpower but they are not yogis. On the contrary, the saints like Meera, Chaitanya, Suradasa, Kabira, Ramakrishna Paramahansa etc, who used to be in an emotionally charged state of devotion and used to sing and even dance in Bhakti, were equivalent to the yogis, although, they had not practiced any specific yogasana or steady meditation… This is because the flow of the emotions of these saints and every activity of their life was naturally dedicated to the devotion of the Omnipresent God.
In the Sadhanas like the Prana yoga, Hamsa yoga (Soaham) and Bindu yoga, although the initial phase involves meditation, the more important and effective component is - contemplation and realization of the goal of the Sadhana. The prescribed domain for the flow of thoughts and emotions is quite wide here. The Sadhaka has to think and feel within this domain instead of focusing upon a single point. This flow churns the ocean of consciousness in the inner self and purifies its hidden core.
The Saguna Upasana is performed with emotional linkage with God. it involves worshiping thou manifestations, chanting of the prayers and devotion songs. There is no need of specific mental engrossment or meditation in such modes of Upasanas. In fact, it is the Sadhaka's Sraddha and the depth of his devotional love that takes him to those high realms of spiritual attainments, which other yogis might reach via the successful practice of deep trance (Samadhi).
While pondering through the heart during the (last phase of) Sadhanas like Soaham and Bindu yoga, the Sadhakas often attain a state of yoga-nindra. Although physically it appears like a sleeping or an unconscious state, it is indeed a state of trance. It should be noted that the spiritual Sadhanas, if performed in a disciplined manner and with purity of heart (sentiments), mind (thoughts) and body (deeds), would never cause the extreme effects of excitations or dullness (or sleep). The yoga-nindra is a state of immersion of the individual consciousness in the supreme, eternal consciousness. Even if it is experienced for a few seconds, it brings enormous grace of that Almighty and excels the Sadhaka towards the goal of divinity.
The Soaham Sadhana and the Bindu yoga are simple, risk less and easy to perform. the Sadhaka's willpower, emotional strength and piety of character ensure that - if these Sadhanas are performed according to the guidelines laid above the Sadhaka would receive immense bliss during the final phases of contemplation and realization and gradually reach the ultimate state of evoking the divinity indwelling in himself.The Bindu Sadhana 3
Concentration on the reddish yellow glow of the rising sun is excellent for Trataka. Full moon may also be tried as an object for meditation in this early phase of the Bindu yoga. Regular practice with sincerity enables the Sadhaka to perform Trataka without the help of any external source of light. The glow of the bright spot (jyoti) of light begins to appear on its own in the Ajna Cakra after practicing the Trataka for substantial amount of time with firm determination, devotion and mental engrossment. Initially this jyoti appears to be oscillating and shows different shades of light but gradually it becomes stable and glow of the interior of the rising sun) as this phase progresses steadily.
During the contemplation phase of the Bindu yoga, the Sadhaka has to control the flow of his thoughts and sentiments in a single direction, namely, that the divine glow is pervading from the Ajna Cakra and eliminating the darkness of ignorance, infirmities, illusion, fears and vices. Some people often doubt that this type of contemplation may disturb the concentration that ought to be maintained during a meditation-based Sadhana like the bindu yoga. These people should note that total thoughtlessness is required only in the practice of Samadhi or the thoughts within the domain of the focus and purpose of the Sadhana.
The holy river Ganges originates from the Himalayas and ultimately reaches its goal in the Ganga Sagara because, despite several turns, hurdles, drastic variations in its currents and disturbances due to the merging of other rivers etc, its flow does not loose its original direction. This example illustrates that it is not always the 'sharply focused concentration', rather, the consistency of the direction of the flow of thoughts which is important in an effective meditation.
The amazing performances of the artists in a circus become possible only by their dedicated practices with deep mental concentration. These experts have significant willpower but they are not yogis. On the contrary, the saints like Meera, Chaitanya, Suradasa, Kabira, Ramakrishna Paramahansa etc, who used to be in an emotionally charged state of devotion and used to sing and even dance in Bhakti, were equivalent to the yogis, although, they had not practiced any specific yogasana or steady meditation… This is because the flow of the emotions of these saints and every activity of their life was naturally dedicated to the devotion of the Omnipresent God.
In the Sadhanas like the Prana yoga, Hamsa yoga (Soaham) and Bindu yoga, although the initial phase involves meditation, the more important and effective component is - contemplation and realization of the goal of the Sadhana. The prescribed domain for the flow of thoughts and emotions is quite wide here. The Sadhaka has to think and feel within this domain instead of focusing upon a single point. This flow churns the ocean of consciousness in the inner self and purifies its hidden core.
The Saguna Upasana is performed with emotional linkage with God. it involves worshiping thou manifestations, chanting of the prayers and devotion songs. There is no need of specific mental engrossment or meditation in such modes of Upasanas. In fact, it is the Sadhaka's Sraddha and the depth of his devotional love that takes him to those high realms of spiritual attainments, which other yogis might reach via the successful practice of deep trance (Samadhi).
While pondering through the heart during the (last phase of) Sadhanas like Soaham and Bindu yoga, the Sadhakas often attain a state of yoga-nindra. Although physically it appears like a sleeping or an unconscious state, it is indeed a state of trance. It should be noted that the spiritual Sadhanas, if performed in a disciplined manner and with purity of heart (sentiments), mind (thoughts) and body (deeds), would never cause the extreme effects of excitations or dullness (or sleep). The yoga-nindra is a state of immersion of the individual consciousness in the supreme, eternal consciousness. Even if it is experienced for a few seconds, it brings enormous grace of that Almighty and excels the Sadhaka towards the goal of divinity.
The Soaham Sadhana and the Bindu yoga are simple, risk less and easy to perform. the Sadhaka's willpower, emotional strength and piety of character ensure that - if these Sadhanas are performed according to the guidelines laid above the Sadhaka would receive immense bliss during the final phases of contemplation and realization and gradually reach the ultimate state of evoking the divinity indwelling in himself.

The Bindu Sadhana 2

In personal and social life too it sometimes becomes essential to destroy (discard or cleanse) the irrelevant, unmindful and untoward traditions or systems. Such a revolution turns out to be successful and leads to the betterment of life if it is guided by the foresighted prudence (the power of the subtle eye). The above story of the Puranas implies the essence of this fact in a rhetoric style. The present ailing state of humanity can be cured by transforming the mentality and attitude of the people upside down and by destroying the root causes of unethical thinking - viz, the passions of selfishness, avarice, lust and ego. This great revolution (Vicara Kranti) could be originated and driven up to ultimate success only by the trenchant power of righteous Viveka.
In the Soaham Sadhana, the meditation and contemplation phase consist of a determined feeling that each component of the body is being filled and energized by the Prana. Similarly, in a Bindu yoga, the last phase of meditation corresponds to visualizing the glow of the divine flame (jyoti) successively in the brain, heart, lungs and intestines etc, followed by the feeling that this brilliance has enlightened every constituent of the body from within. Every cell, every tendril is seen as sparkling with a reflection of this unique glow.
The Nepalese science of spirituality affirms four layers of the mind - mana (conscious mind), Buddhi (intellect), citta (subconscious and unconscious mind) and Ahamkara (the sense of 'being' in the individual self). In the final contemplation phase of the Bindu yoga, all these four components of the inner self are mediated upon as - fully absorbed in an ocean of thy light.
This feeling of illuminating the entire body and the inner self by the glow of the jyoti inspired in the Ajna Cakra results in an effect similar to that of the sunrise. The glow of the rising sun breaks the darkness of the night and spreads brightness in all directions; soon the world leaves the drowsiness, rouses up and begins to work with a fresh charge of energy and enthusiasm in the bright morning. The Sadhana of Bindu yoga enlightens and purifies the gross, subtle and the casual bodies of the Sadhaka and results in activating each instinct, each impulse of the self by the unique spark of the divine energy.
The word 'light' used in the science of spirituality corresponds not only to the glow and brightness of Prana but, it also implies an aura of knowledge and intellect and the energy of the enthusiasm of creativity…. in the terminology of the physical science, the effect of light naturally generates illumination and heat. In spiritual sense, the term tapa (heat) means asceticism and creative use of Prana and the term Prakasa (illumination) deals with in-depth knowledge, sound reasoning, prudence and foresighted intellect.
The use of 'bright spot' as an object of concentration in Bindu yoga is indeed related with the aforesaid spiritual impact. As stated earlier, the physical light produced by fire of electricity is used only in the elementary training phase of Trataka. The use of an oil (or ghee) lamp or a candle is most common in this practice. If one wants to use an electric bulb in place of a lamp then a low power bulb emitting dim light would be recommended to avoid train on the eyes. A blue colored bulb should be arranged in this case, as its light would have ca calm and cooling effect on the Sadhaka's mind.

The Bindu Sadhana 1

In the third and the final phase of the daily practice of Bindu yoga the Sadhaka meditates on the feeling that the brain is fully illuminated and that the divine luminescence is slowly pervading the entire body. No corner, no portion, inside the body is left un-illumined. The gentle effulgence of the bright spot focused in the domain of the Ajna Cakra intensifies with the Sadhaka's mental engrossment and willpower. The duration of its consistent appearance and the domain of its light (aura) also increase correspondingly. The Ajna Cakra is described in the yoga Sastras as the sixth sense, the third eye or the divine eye. A third eye is usually depicted at this spot on the forehead (Siva) and Goddess Durga. According to a story in the Puranas, Lord Siva had generated divine spark with immense effulgence by opening his third eye and had thereby 'charred' the prankish, erotic power of Kamadeva into ashes.
In anatomical terms the Ajna Cakra encompasses the pituitary and pineal glands. It has a subtle structure similar to that of an eye. This Cakra is an eye of the subtle body. By awakening of this latent center of subtle perceptions one can visualize the otherwise invisible or hidden entities, the scenarios of the past events and those of the future happenings anywhere in the space…….
With the help of the X-ray we can photograph the internal parts of the gross body and also 'see' the belongings inside a closed metal box…... etc. The signals emitted from (or received by) the 'subtle eye' are much more powerful. If this 'eye' is opened (or enlightened by thy luminescence) then one can use it for television without the help of any external or materialistic means. Sanjay is described in the Mahabharata to have been endowed with this power of supernatural vision. This 'third eye' shows the world that can never be seen by the ordinary eyes (of the gross body).
Apart from having the potential of supernatural vision, the awakened Ajna Cakra also has the latent capacity to transmit the glow of its aura as a powerful spark. This radiant force can burn (diminish) all the illusions and evil assimilation that prevent the refinement of the subtle body (thoughts and sentiments) of the Sadhaka. Thus, by successful practices of Bindu yoga all the Kusamskaras and weaknesses can be destroyed completely with the help of the immense power of the spiritual effulgence emanated from the Ajna Cakra.
Philosophically speaking, the awakening of the 'third eye' means arousing of the viveka - pure and discerning intellect and prudent foresightedness, which exists in every human brain but in a dormant state and largely remains latent and unrealized by most of the people. The activation of the hidden wisdom eliminates all ignorance and thus helps restrain and remove the blemishes of avarice, selfishness, possessive attachment, ego, jealousy and the agonies of the unlimited desires and mental complexities caused by them.
The Puranas mention that when the world becomes disorderly and the misdeeds of evil mentality severely disturbed the harmony of nature then God Siva performed his Tandawa… When he was engrossed in this 'temblor' dance, he opened his third eye. The opening of this eye generated the devastating spark of the grand disaster. The complete destruction of the world was then followed by the creation of a new, orderly world of divine disciplines.

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.

Vedan (Piercing) Of Shat Chakras -1

Human body is formed of five basic elements of earth, water, fire, air and ether. Different parts of the body are constituted and governed by mixture of these elements in varying proportions. If the proportion of a particular element increases or decreased beyond what is required, that part of the body becomes diseased. Existence of elements in requisite proportion at a relevant location is considered to be a sigh of good health. There is prominence of one element in each chakra. It is known as the element of that chakra.
When vital breath passes through the hollow Brahmanadi and it collides with the holes of the chakras, sound similar to one produced by playing of a flute, emanates. Sounds like sa, re, ga, ma, flow through the holes of the chakras and they are audible as Yan, Ina, rna, hna, Om, etc. These are known as seeds of these chakras.
There is difference in the speed of breath in different chakras. The pulse of persons having the element of vat, pitta or kaf in prominence moves with the speed of pigeon, frog, serpent or cock etc, and physicians (vaidhayas) diagnose and treat accordingly. Due to mixture of different elements, zigzag passage, whirlpools and coordination of seed etc, a specific speed is noticed in every chakra on account of blood circulation and breathing. This speed is sluggish like that of an elephant or a crocodile, or fast as that of a deer or a frog in different chakras. These speeds are named after the particular animals, which are mounts (vahans) of different chakras.
Different divine energies lie dormant within these chakras. Creation, maintenance, destruction, knowledge, prosperity, strength, etc have been regarded as energies of specific deities. In every chakra there are hot masculine as well as cold feminine elements because without the union of these two elements there can be no movement or life. These powers are known as the god or goddess of the particular chakras.
The five elements have their own characteristics. Smell, flavor, from touch and sound are characteristics of earth, water, fire, air and ether respectively. In accordance with the prominence of the element concerned its characteristic predominates in each chakra. These are known characteristics of chakras.
The subtle energy of these chakras flow in the entire body but it is mainly related to one organ of sense and one organ of action. The symptoms of awakening of these chakras are immediately reflected in these organs. On account of such relationship that particular organ is categorized as the organ of that chakra.
Peculiar names of divine energies viz. Dakini, rakini, sakini, hakini, etc, could be misunderstood to be something like ghost, witch etc, but this is not so. Right from mouth to navel there is a circular chain of letters from AA to ha. The beads of this chain are known as matrikas. On their basis rishis have formulated letters of the alphabet. The Matrika, by which the deity of a chakra is linked, is known as divine energy of that deity. Letters da, ra, la, ka, sha have been prefixed to the word kini, signifying matrikas and thus the words Dakini, rakini, etc have been formulated, which are all names of divine powers. After understanding these definitions, it will be easy for the readers to understand the following introductory information about the six chakras.

Vedan (Piercing) Of Shat Chakras

There are six gates on the way leading to the origin of Kundalini power. Or, it may be said that this path is locked by six locks. Human soul can reach the inner energy centers by opening these gates or locks. These six obstructions are called Shat-Chakras in spiritual language.
These six Chakras are related to Brahamnadi which is one og the three nadis situated in the inner most part of the Sushumna. They can also be compared to lotus flowers strung into the thread of a garland. Readers will be able to see in the picture where a particular Chakra is located in the body. Mooladhar chakra lies in the genital region; Swadhisthan chakra in the portion between the navel and the pubic region; Manipur chakra in the umbilicus region; Anahat chakra near the heart; Vishudakhya chakra near the neck; Agya chakra in the middle of both the eye-brows; and above all lies Sahasrar.
Sukshumna and three nadis encased within it namely, Vajra, chitrani and brahmanadi are so subtle that they can not be seen by naked eye. The corresponding chakras are still more subtle. Any attempt to operate upon the body to locate shat chakras will be ridiculous and futile because the power of vision of human eye is very much limited. Sound waves, atoms of air, germs of diseases cannot be seen by the naked eye, still their existence cannot be denied. Yogis have seen these chakras by their yogic vision and have gained miraculous knowledge, insights and powers through investigations of the inner being of man. They have given a well-organized scientific description of such investigations and presented it before those who are interested in the subject.
Shat chakras are like subtle knots (granthis) formed in the passage of Brahmanadi. When a Sadhak concentrates his mind on these chakras he unusual experiences of subtle conditions prevailing there. These knots (granthis) are not circular but angular like petals of a flower. These petals are called Padma-dal. They are like a bunch of fibers.
These chakras are of different hues because of energies of varying potencies of elements dominant in different Granthis. This also affects the quantity and color of the blood of that region. The color changes to pink, blue, red and smoky according to the prominence of the elements of earth, water, fire, air and sky respectively. The mixture of these elements changes the color of each chakra.
When a weevil (wood-worm) cuts through wood, the cut portion assumes different shapes. When vital breath (pran-vayu) passes through these chakras, its passage becomes slightly zigzagged according to the position of the Granthi. It takes different shapes similar to the shape of some letters of devnagri script and they are called letters of that particular chakra.
In a fast flowing river, whirlpools of different shapes are formed at several points. When the vital breath of Sushumna flows rapidly through these chakras, subtle whirlpools are formed, which are quadrangular, triangular, hexagonal, circular, semi-circular and phallus-like in shape. The flame of rising fire is thick at the bottom and thin at the top. Thus an irregular triangle is formed when the chakras are pierced. Different shapes are thus formed by the flow of vital breath; these are known as yantras of chakras.

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'.

Pranayama for Soaham Sadhana

The phase of breathing in during a pranayama is called a puraka and that of breathing out is called a recaka; the intermediate phases of holding the breath in and out are called the antah kumbhaka and bahya kumbhaka respectively. In Hamsa yoga, one concentrates on the sound of 'soa…' during the puraka. This sound should not be heard only as that of the flow of air rather, it should be acquired as a manifestation of the Sabda - the supreme cosmic sound. This subtle sound could be 'perceived' with the help of strong willpower, deep mental concentration and the pious emotions of Sraddha. The sound should be felt like that of the vamsi (flute) of Lord Krishna. This sound then appears to convey the divine messages and blessings. This flow of Sabda enters the body along with the breath and educes the inner domain of the self with the sublime current of its eternal energy.
During the antah kumbhaka of the soaham pranayama the sadhaka should feel that the entire existence of his own self has been devoted to the power of 'soa' - that Parabrahm. At the time of recaka, he has to concentrate on the sound of 'Ham and feel through the heart that with this our-flow (of air) his own aham (the ego) is being expelled forever. Then he should hold the breath out (during the bahya kumbhaka) for few seconds and ensure himself that - "now there is no place for ego and related illusions; whatever is now inside, is only a reflection of the Brahm". This state of the living being (jiva) is equivalent to that of - realizing the vedanta principle of 'Sivoahm - Sacchidanandoaham" …., etc.
By performing the ajapa japa of soaham as in as in the aforesaid Pranayama, the individual self constantly recalls its own divine origin and this way remains in touch with thee. This Sadhana of Soaham therefore offers the boon of realization of the Brahm. The spiritual benefits of this Sadhana are enormous - it indeed effectuates the linkage of the soul with the Parabrahm. Because of its capability of pulling the individual self from the state of incompleteness and ignorance to the ultimate state of uniting with the Brahm, the Soaham Sadhana has been recommended as the principal yoga Sadhana of Brahm Varchas -the Sadhana aimed at the absolute evolution
The higher level spiritual Sadhanas do have the potential to exalt the Sadhaka's life up to the divine realms at a fact pace as compared to the ordinary Upasanas practiced in daily life. However, the practice of these Sadhanas is not totally risk-less. Some of these are so sensitive, as for instance, the experiments on nuclear fusion. A scientist knows that the letter if performed accurately would provide enormous energy but little mistake or perturbation might lead to disastrous consequences. Madam Curie had died in an accident during such a scientific experiment of high complexity.
In view of the precautions and disciplines associated with the high level Sadhanas, the ancient experts of the Nepalese science of spirituality had devised the aranyaka tradition. In this system the aspirants of specific advanced spiritual experiments used to learn and perform associated Sadhanas in the aranyakas under adept supervision and guidance of the eminent experts. Although the aranyaka system does not exist in the modern times, its relevance and importance in spiritual training remains unaltered.
Today there are practically no aranyaks existing on the earth. Finding an authentic spiritual guide (Guru) is also an almost impossible task in the present circumstances. Even if such a guru is available for teaching a specific Sadhana of high spiritual level, the disciples would not have the devotion, zeal, motivation and above all, the time necessary for staying away from home and practicing the prescribed Sadhana under ascetic disciplines. In the present circumstances, the simple and risk-less Sadhanas appear to be the best solutions. These Sadhanas, because of their direct linkage with the Sadhak's intrinsic sentiments, do offer great spiritual benefits - equivalent to those of the higher level, difficult spiritual endeavors.

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

Piercing of Kundalini (Chakra)

It is a great science to pierce through the Chakras, reach up to the Kundalini at its base, awaken it and utilize its energies for spiritual development. Kunadalini Yoga is far more hazardous than nuclear science. One must undertake it only under the guidance of an adept and not by reading tests on the subject.
Piercing of chakras is done through meditation. Everybody knows that human brain is like an energy-house and the mind is its main power current. Ordinarily movements of the mind are flickering and unsteady. On account of this turmoil, there cannot be concentration of energy on one point, so nothing worthwhile can be accomplished so long as the mind remains disturbed. In the absence of such concentration, precious moments of life are wasted. When the rays of the sun are concentrated through a magnifying glass, fire is produced. In the same way, with the help of accumulated energy of concentration, a Sadhak can pierce through the six chakras. Meditation is the super-science of the mind by which energy scattered in multifarious channels can be collected and conserved, thus, producing an exceedingly powerful beam of light.
A different text has prescribed different ways of piercing of Shat Chakras. There are some systems, which are traditionally in vogue, in which the spiritual master (Guru) imparts specialized training to his disciple. Success can be achieved by all these methods provided this Sadhana is performed with utmost faith, devotion and confidence under the guidance of a competent guide. The easiest Sadhana by which these Chakras can be pierced through and a wakened without any hazards is described below.
A Sadhak should sit in Padmasan (lotus) posture in the morning with purified body and quiet mind. After doing Brahma-Sandhya (achman, shikhabandhan, pranayam, aghmarshan and nyas), Jap of Gayatri Mantra should be performed hundred and eight times. Thereafter, Vedmata Gayatri should be meditated upon in the form of light in trikuti. (If a straight line is drawn from one ear to another and another line is drawn from the middle of eye-brows to the middle of brain the meeting point is known as trikuti). Mind should be settled in the light of trikuti in a way just as a blacksmith puts a piece of iron in the furnace, takes it out when it becomes red hot, hammers it and prepares the desired object. On being settled for some-time in the light of Gayatri in trikuti, the mind becomes illuminated. Then it should be brought in agya-chakra. Emanating from the spinal cord, Brahmanadi goes through trikuti to Sahasrar. The illuminated mind is made to enter into the hollow channel of Brahmanadi and taken to agya-chakra. When the mind is settled there it experiences all the characteristics of the chakra as already described. Mind of the Sadhak experiences the petals, their letters, elements, seeds, divine power, instrument, lok, mount, characteristic and color of that chakra. In the beginning such experiences are hazy and dim. Slowly some characteristics of the chakra are visualized clearly, some dimly and some in a deformed manner. By and by they become more and more clear. sometimes there are differences in the characteristics according to the internal shape of chakras.
By concentrated performing Sadhana of each chakra for a month carefully, it is stimulated. In meditation its characteristics become clearer and in matrikas as well as in organs of senses and organ of action there are sudden and strange vibrations and stimulation and an itching sensation. These are symptoms of awakening of the chakra. When the form of a chakra starts becoming clear the Sadhak should go ahead and try to penetrate another chakra below the former one according to the aforesaid procedure. It takes about a month's time to awaken each chakra. When the Sadhana becomes ripe the gate leading from one chakra to another opens. However, the Sadhak does not find the gate and remains entangled in a labyrinth so long as there is immaturity in his Sadhana.

Performing Pranayama

Mostly three types of Pranayamas are described in the scriptures for the panca kosiya sadhana of Gayatri. Whether it is the Sadhana of Kundalini, Gayatri or the awakening of the panca kosa, the basic practices in each deal with the sadhanas of refinement and elevation of the prana. The Savitri Sadhana is also similar. The knowledge of these Sadhanas of Mahaprana is defined in the Upanishads under the name of pancagni vidya. Practicing of pranayamas is an essential component of these Sadhanas. Mostly, the following five steps are involved in these preeminent spiritual experiments. Each of these could be practiced at home by anybody who has received intensive guidance and demonstrative training.
These fundamental steps are (a) the ajapa japa of Gayatri that is, the soaham Sadhana; (b) khecari mudra; (c) sakti calini mudra; (d) Tratak and (e) nada yoga. Of these, the soaham sadhana is supposed to be most facile. It can be performed all the twenty-four hours of the day and is equivalent to the paramount spiritual sadhanas in terms of its super natural attainments.
In general, a pranayama is based on two crucial features - (a) controlled breathing to harmonize the system in a measured way and churning of the prana so inhaled and (b) Attracting the maha prana by a samkalpa - determination with strong will power and intrinsic urge. The attraction of the maha-prana and its circulation inside the body together make one complete cycle of prana yoga. Only one of the above activities would not serve the real purpose. Because, deep breathing alone would remain just a good exercise of the lungs, which can also be performed by many other exercise of the body recommended by the physiologists such as - jugging, up and down stretching, surya namaskar etc. On the other hand, only the determined attempts to attract the maha-prana would be like a meditation. This alone will not be so effective unless coupled with the controlled breathing and churning of the maha-prana in the body and the inner self.
There are about sixty-four types of methods for controlled breathing as described in the Nepalese Sastras on yoga Sadhanas. Several other type of breathing activities associated with the yoga sadhanas of pranayamas do offer the positive effects of physical health along with rousing mental alertness and inner strength.
The Samkalpa part of the pranayama largely depends upon the Sadhaka's willpower and mental concentration. A variety of mantras and pictorial patterns or images for mediation are prescribed for this purpose. The japa (repeated enunciation) of these mantras and focused imagination of the specific objects helps develop the mental engrossment necessary for the initial training of meditation. The Sadhaka should feel as though he is immersed in the ocean of divine prana and attempt to consistently suck this subtle energy through each breath.
The 'magnetic' power of viswasa and sraddha and the potential of determination are not mere imaginations. Indeed they are conscious streams of immense power. The unlimited power of emotions and strong will has also been well recognized and experienced in the present era of scientific developments. The philosophers, psychologists and the experts of the science of spirituality know that the limitless world of the mind and the sentimental core - the mana (mind), buddhi (intellect), citta (subconscious mind) and ahamkara ( sense of self existence), works on the basis of this sublime power of the cetan (consciousness). The vital energy and hence all the functions of the (gross) body also materialize with the help of this power only. It is the basic source of liveliness, charm and glory of one's personality.

People's possession is known as Maya

This ignorance is what is called maya, which becomes the cause of materialistic attachments and binding of the jiva in selfish affairs. These bonds make him indulge in the unnecessary activities and sins which hinder the possibilities of his spiritual development and put him into the dark tunnel of an unending journey in the world of ignorance, weaknesses, sufferings and agony of unlimited desires…. The whole lot of spiritual Sadhanas aims at emancipating the individual self from this bondage of illusions and ignorance and uplifting towards the righteous path worth his dignity as a soul.
The knowledge of Soaham is termed as Sadjnana, Tatvajanana or Brahmjnana - the divine knowledge that enlightens the inner self and awakens the soul so that it could realize its eternal origin. By the effect of Soaham Sadhana, the individual self begins to recognize its true identity as a reflection of the Brahm. The knowledge of Soaham contains the key for liberation from ignorance and the worldly thralldom. It indeed leads to the state of realization of 'Tatvamasi, Suddhosi, Buddhosi, and Niranjanosi in terms of the attainment of absolute piety, ultimate knowledge and limitless beatitude.
The word meaning of Soaham - "I am Brahm" should not be interpreted as an expression of arrogance. Because, here "I" does not correspond to the body or what a selfish, ignorant and a possessive person thinks himself to be…. Such misinterpretations would imply what the devil like gaings, Ravana, Kansa and Hiranyakshyapu, used to impose themselves to be. These characters, because of their maddening ego, suppressive might and blind superiority complex used to regard themselves as equivalent to God and used to even impose such impressions upon others. But the history stands by the fact that such illusions of extreme atrocities finally became the cause of their disdainful destruction.
It should be remembered that in the meaning of 'soaham' the word "I": does not refer to this body or mind which are made up of the Panca tatvas (five basic elements) and the three natural tendencies of the jada and cetan components of nature. This "I" truly corresponds to the soul. Thus "Soaham" is a divine message which reminds that the soul is a part of the Brahm. The spiritual scholars of all times have described the unity of the soul with the Brahm as that of - a wave with the ocean; light with the sun; an atom with the universe; a spark with fire…. etc. The only hindrance in the realization by the soul of its originality is the smog of ignorance (Maya) when the soul exists in a body as a living being (jiva) in this world.
The assimilation of illusions, misdeeds and the associated impact of the kusamskaras of the previous birth and the thralldom of ego, avarice and attachment block the active linkage of the individual self with its divine source. that is why an individual, despite being a part of that Omniscient Almighty continues to live a dissatisfied, effete, purposeless and even sinful life. The spiritual Sadhanas aim at removing these untoward shrouds and wiping off the latent imprints of the Kusamskaras and untoward habits and refining the mind and the entire inner self of the Sadhaka. It is only in a clean and serene mind and pious heart that the divine inspirations could be educed that would enlighten the soul. The Soaham Sadhana also results in such an illumination of the intellect and spiritual transmutation of the individual self.
The religious scriptures repeatedly convey that "Iswara Ansa Jiva Avinasi" - every living being is a fraction of the Almighty, Omnipresent Thee. Most of the people hear and accept it in principle but that is not all. Acceptance of this fact or belief in it would not serve any purpose unless it is inculcated in the innermost layers of the mind and the emotional center. Internal faith and emotional depth and sincerity only can awaken the Sraddha that enlightens and edifies the inner self. It is this inspiration which can control the thoughts and deeds of the individual.

Methods of Finding Aura

There are several methods of finding Aura in the human body. Among them the following are the main:
a) Programming the Pendulum: Relax yourself by any method. Take up position at a table with your elbows resting on it. Hold the pendulum with your thumb and index finger. To familiarize yourself with it, give it vertical, horizontal, clockwise, and anticlockwise motions, giving it a rest after each type of motion. Now ask the pendulum to "move clockwise" through your power of thought, visualizing that the power is passing from your body to the chain to the pendulum. No physical power should be used. When it starts swinging for a while, you can ask it mentally to "stop", and see that it stops completely. Now you can program it the way you want. You may ask it to swing clockwise if the answer to a question is "yes", and anticlockwise if the answer is "no". Or, you may ask it to havea vertical motion for a 'yes' and a horizontal motion for 'no' or any other set of directions you may choose for the purpose. You may talk loudly to your subconscious to give these particular motions to the pendulum in answer to a question.

b) asking Questions: For verification now, you may ask some simple questions, such as, saying your name correctly and asking the pendulum whether it is right or wrong. See that the pendulum moves in the direction fixed for a 'yes'. Now say an incorrect name and check if the answer of the pendulum in negative. You may speak your right age and see if the pendulum confirms it with a "yes". Then speak the wrong age and see if it says "no". Ask the pendulum, "Am I a vegetarian?" and check if it answers you correctly. You may ask, "Is Monika my friend?" and verify that it gives the correct answer. Now you are ready to ask questions whose answers are not known to you. For example, you may ask, "Am I going to travel abroad next month?" if it says "no" you may increase the time and keep on asking till it says "yes", which should be the time you may actually make a journey abroad. You may ask, "Am I going to get a promotion in a fortnight? Am I going to incarnate again? Will I see my friend John next week? Is John in good health?" The accuracy of the answers will be directly proportional to the extent you keep emotions away from the experiment.

c) Measurement of Aura: Measurement of aura with a pendulum can be carried out in two ways. One way is through questions. you may ask the pendulum if your aura is between 15 and 20 feet. If not, ask if it is between 12 and 15 feet. Go on till the answer is "yes". Then reduce the period of variation or ask straight away if it is 10 feet, and so on. You will know the size of the aura to a fairly precise extent.
Another way is the direct method of holding the pendulum at the root and asking it to tell the size of the aura of the person under experiment. Relax, give instructions to your subconscious and the pendulum, and then walk slowly towards the person. It is better to programme it to give a circular motion on reaching the outer edge of the aura, since a horizontal or vertical motion can be mistaken because of the disturbance caused by your walking. Walk and pause, walk again and pause. the moment you get a circular motion, it is an indication that you have reached the outer edge of the aura. However, the dowsing method of rods is easier and quicker for this purpose.

Manage of the sense organ for prana Yoga

Each of his five organs of perceptions and the five organs of external activities will now be controlled according to the divine disciplines. The activities of vision, hearing, smelling and tasting will be processed as per the directions of the soul. The mouth will not eat or say anything that is not worth the austere discipline. The genitals will not be misused for mere carnal pleasure; instead, these organs will be involved in sexual activities only when the reproduction of the offspring becomes necessary to fulfill the need of some noble purpose. The limbs would not indulge in any activity that goes against the altruist duties of a responsible person. The thoughts and emotions would always be inspired by the grace of God…
The mind will not allow any thought, which is away from virtuous in ideals; the intellect will not take any unfair, selfish, hasty, superficial or immature decision. The heart (emotional core) will not generate worldly ambitions or desires below the dignity of human being as a beloved child of thee.
The meditation and contemplation phases attached with the Pranayama of soaham are most important parts of this Sadhana. The Sadhaka's Sraddha and Viswasa should be so intense that these will not become mere mental exercises or entertaining activities; rather, these would 'shake' and 'stir' the entire personality. The positive effects of proper performance of these parts of the Soaham Sadhana would certainly be reflected in the Sadhaka's behavior and actions in daily life… The Sadhaka living in the same physical body would then become a divine being instead of remaining an ordinary mortal being or a social and intelligent animal.
The Soaham Pranayama is an excellent auto-suggestive experiment of psychology. After making an attempt to exhale all the weaknesses and sins with each breath, the Sadhaka indeed feels extremely relaxed and gets peace of mind. The feeling of receiving the Mahaprana with a breath increases his inner strength and deepens his Sraddha and self-confidence, which in turn becomes the motive force for the ascetic control of his body and mind and the source for his psychological and spiritual enlightenment. The inherent principle of Soaham gets inscribed in the inner self of the Sadhaka as his Sraddha deepens. This successively takes his life to the levels of that of the great personalities, sages and angels……
As stated earlier, ordinary Pranayamas offer the benefits of increasing the vital energy and mental creativity. The higher level Pranayamas are associated with meditation and willpower and thus result in - enhancing the internal motive force, spiritually refinancing the mental and emotional status and awakening some extraordinary potential. The Soaham Sadhana is a Pranayama of supreme level as it also involves Sraddha and Samkalpa and therefore gives rise to the 'string' of the reservoir of the individual consciousness and leads to 'merging' the latter in the ocean of divine consciousness.
The supernatural effects of Soaham are also highest among those of the other spiritual experiments of Pranayamas. Ten major and fifty-four minor - total sixty-four Pranayamas are described as the Sadhanas of Prana Yoga. Of these, the Soaham is supposed to be paramount. The penetration and awakening of the sat chakras becomes possible by this Sadhana.
When the (Mahapranaa is 'inhaled' through a breath during the Soaham Sadhana it first reaches the ajna chakra and gets divided into two components - one in the form of divine emotional charge and the other as vital energy. The first one reaches the heart - the emotional core and from there flows towards the different nuclei of conscious perception inside the body. It illuminates every corner of the inner body with the eternal glow of sat (absolute truth) and removes the ASAT (the darkness of ignorance and falsehood). The sublime currents of Prana reach the backside of the brain contain the flow of the Brahm Nadi.

Like You, Like Your World

Your world is a mirror of what you are. If you are good the world you experience well also be good. If you are happy, you will find the world happy. On the contrary the same world would appear sorrowful to you if you were sad. So the state of your world is 'relative'; it varies according to your mood, your attitude….
If you cultivate a happy temperament, even the hardships would appear to you as tests to examine your capabilities, opportunities to let you increase and improve your potentials and excel further in the march of life. You will this way transform all your adversities into means of progress….
This spiritual attitude will eventually empower you to solve others' problems as well. Achieving this is like accomplishing a grandtapa, which requires tolerance, sacrifice and penance with unflinching zeal; but this, whatever be the state your mind today, your circumstances today, try attitude to inspire positive thoughts, peace of mind and happiness in you. Sincere attempt and practice will induce greater strength and courage and gradually make you master of your world and successful in materialistic as well as spiritual ascent.
Brighten Your Attitude
Don't loose heart if you are attacked by adverse circumstances, tragedies, hardships and failures today. Nothing is permanent in this world. Don't cry over your fate or blame anyone else for it. You just change your outlook. The root of what all you face in the world lies in your own nature, your past or present Karma. So let things happen as other natural events….. Most often the agony or suffering appears more severe and unbearable than it actually is merely because one's low tolerance or inability to cope with them. You look introvert and convince your mind that your real self has immense power and is unaffected by external circumstances. This will inspire new courage and condition your mind to think differently. Let positive thoughts and selfless attitude brighten your horizons.
It is impossible to have a healthy, hearty and progressive life despite having a short tempered nature, jealousy, greed and unbalanced thinking…. Have a critical look at yourself, review your good and bad qualities and attempt diminishing the untoward and enhancing the beneficial tendencies.
By optimistic, think positive, be good…. Proceed ahead with a hope of a brighter and happier tomorrow with higher achievements. Look at your life with a new perspective. You will soon experience a welcome change in everything, your life will now have anew meaning, a superior goal…..

Karma without Any Expectation

Fate and Karma or destiny and deeds are two sides of the same coin. As the milk of today turns into curd tomorrow, the same way the Karmas of the past appear as the fate of the present…. This is why the savants remark that - you are the architect of your own destiny. You are the creators of your life. Whatever good or bad you did earlier, the consequences of that are before you in the form of good or bad, favorable or agonizing happenings in your life today.
If you are ignoring your duties towards your family and society today, or being cruel or immoral in any way, you sure are piling up sufferings in your future destiny. Living a righteous and dutiful life without getting perturbed by the outcomes is Karma-yoga. You should follow it.
Often people misinterpret karma-yoga and vairagya and become indifferent and feel dejected from everything; many just escape from their duties too. This is wrong. Dejection, lethargy, dullness or inactivity is not Vairagya or detachment. Sacrificing ego, greed or desires of comforts in spite of having all resources for luxuries, is true renouncement. Escaping from hardships in the name of sacrifice is cheating your own self. Renouncing something when you don't have access to be also not enough, as the test of whether you will refrain from its attraction even you had it remains incomplete. The best way to achieve karma-yoga is to make the home like a Tapovan, where you sincerely transact your duties towards the family and society but live an austere, disciplined life. This is how a Karma-yoga attains true Vairagya and reaches near the spiritual realms of absolute salvation.

Tips For Eminent Sadhanas
Don't utter anything without thinking. Speak only whatever is necessary. Observe silence as far as possible. do more of your duties rather than imposing your rights in the momentary world. Expecting people or circumstances to conform of your hidden or expressed desire is egotism. Avoid it. Don't waste your energy and time in mindless fighting if things go against your rights or will. This will save you from enormous hidden evils and untoward consequences at worldly, mental and spiritual levels.
You are already born with a preeminent right - that of unifying with Brahm (realizing "Aham Brahmashi"). Be sincere and regular in introspection and self-analysis. Observe penance and self-confidence for self-refinement. This is tough but essential, if you are cautions against the vices and are determined to eliminate your shortcomings. You are indeed wise. If you have the property of chastity, integrity of character, kindness pure love, tolerance, compassion, forgiveness and calm nature, you are a mighty winner. Acquire these treasures of human values.
Company of elevated personalities, saints and sages and study of their thoughts help protect you from negativity and accelerate your spiritual progress.
Adopt the above mentioned simple practices of Sadhanas in every aspect of your life. You will acquire eminent success…..

Introduction of the Aura

Most of us experience aura in our daily lives, whether we know about it or not. It is a thin pulsating field around the human body and its colors can be seen by anyone with sustained practice and patience. My own experiences in life have convinced me about the powers of clairvoyant sight, to see an aura. I have been seeing my own aura within for several years, the colors changing according to inner development and evolution, and also according to the emotions and the state of mind at different times.
A large number of people in the world are not yet convinced about the powers of aura. A blind man can say to us that there is no such thing as 'physical sight' and if we say that we have it, we are fooling ourselves. We can simply reply, "excuse me, I have it, and no power on earth can make me say otherwise, since I have daily experiences of seeing with my eyes". The same thing can be said about auras, and for that matter, about other paranormal powers. One can easily acquire the power of seeing auras with regular practice and patience. It is easy to learn to see auras if you take a relaxed and playful approach. One has to create a situation similar to the 'twilight zone' which exists when you are about to slip in or out of sleep. It is then that the paranormal just happens. This is how you see visions.
The history of aura began in ancient times when halos were seen around the heads of holy persons from Nepal, India, Greece, Egypt and Rome. These halos depicted auras in luminous or golden color. The 'vital energy' which constitutes the aura is called Prana by Hindus, mana by Polynesians, animal magnetism by Mesmer, spiritual sphere by Emanuel Sweden B org, od by Baron von Reichenbach, munis by Paracelsus, and etheric force by modern psychics. Around 600 BC, the followers of Pythagoras also made references to auras in their teachings. When Moses returned from the mountain, his face was so radiant that the people of Israel could not stand around him.
In the Seventeenth century AD, Sir Isaac Newton made white light pass through prisms and formulated the laws of reflection and refraction. He showed that white light is made up of seven colors as in the rainbow. These colors had varied wavelengths and were named VIBGYOR = (Violet, Indigo, Blue, Green, Yellow, Orange, and Red. The auras are seen to have these seven basic colors, and some more. These seven colors are basically associated with the seven chakras in the human body. Clear and shining colors means that the associated chakra is well developed, while dull and muddy colors mean undeveloped or sick chakras.

High Realms of Prana Yoga

When the air blows through small holes, its friction gives rise to specific sounds. The musical sound of a flute is also generated by the same effect. When stormy breeze flows through the bamboo-forest, it sounds like a sharp swara of a flute. When high speed winds pass through thick field of trees, their friction with the latter also produces such sounds. The nostrils in a human body are like the holes in a narrow tube - as in a flute for instance.
The in and out flow of air through these tiny holes of the nose produces typical sounds. Deep breathing at a slow pace intensifies this sound produced by the friction of the air with the nasal walls. This sound resembles that of the word 'so' during inhalation and as that of 'ham' during exhalation. These sounds are subtle and cannot be heard loudly by the ears. Nevertheless, these specific sounds can be 'perceived' through harmonizing the breaths and meditating on each breath in an otherwise silent atmosphere.
As described earlier, the practice of soaham sadhana (or hamsa yoga) involves a pranayama in which the sadhaka takes deep breathing at a slow and consistent pace and concentrates on the above mentioned sounds. The stability of meditation, strength of will power and emotional intensity of the sadhaka - in attracting the omnipresent current of divine prana and throwing away the self-obsession and weaknesses - play the major role to make it a high level pranayama sadhana. As it involves the perception (realization) of the sublime and self-generated sounds, this sadhana is equivalent to Brahm enable a great spiritual practice - ajapa japa of Gayatri.
While performing this superior Pranayama, the sadhaka should first sit quietly and experience (not just imagine) that a glowing ocean of the divine pranas is spread all around him. This is the first phase of meditation. With all his willpower he should then begin the sadhana by taking a deep breath and feeling that with the subtle sound of 'so' thy power of the supreme source of consciousness has infused deep inside in the form of the divine prana. The sadhaka should retain the breath for a while and feel that with the subtle sound of 'a' this mahaprana has been absorbed by the inner centers of the body and is illuminating and energizing the whole body, mind and the heart (emotional center). Then, while breathing out, the sadhaka should again use all his willpower to expel his entire ego, anger, lust, jealously, selfishness and other vices and infirmities along with the sound of 'ham' ….. Stopping the breath for a few seconds, he should then feel that all the discarded malign assimilation have been waned out in the surroundings and will never return to him… he should repeat this cycle several times. Continuous practice with zeal trains the sadhaka in performing this sadhana with perfection.
Initially, the sadhaka should perform this sadhana for about 5 to 10 minutes everyday. This should be preceded by a meditation (as described above) of about 15 minutes duration and followed by a contemplation phase of about the same duration. In this last phase, the sadhaka should feel that the divine power has blessed him with thy grace and that the supreme consciousness has bestowed divine qualities and potentials on him. He should concentrate upon different components and inner cores of the body and feel that each element is illuminated by absorption of the divine energy. He should also contemplate that he has devoted himself to the God and that all his sense organs, mind and the intellect are now in the hands of that Almighty.