MEDITATION (Dhayana)

 

When the mind is trained to concentrate on a particular object inside or outside the body, that state is called Dhayana. During its practice, you detach yourself from your physical body and you can see your real self. The term Dhayana is widely used to refer to the contemplative process that prepares the ground for the ecstatic state Samadhi, though occasionally the term is also employed to signify that superlative state of consciousness. Dhayana means worship, or profound and abstract religious meditation. It is perfect contemplation. It involves concentration upon a point of focus with the intention of knowing the truth about it. The concept holds that when one focuses their mind in concentration on an object, the mind is transformed into the shape of the object. Hence, when one focuses on the divine, one becomes more reflective of it and knows one’s true nature. During Dhayana, the consciousness is further unified by combining clear insights into distinctions between objects and between the subtle layers of perception. Meditation becomes our tool to see things clearly and perceive reality beyond the illusions that cloud our mind.

In some form or the other, meditation has been practised since ancient times. It is believed to bring in tranquillity besides making one spiritual and enriching one’s life. Meditation has also been used to make someone ready for the physical work or otherwise exhausting activity. The goal of meditation is to empty the mind in an unforced way i.e. to empty out numerous thoughts from the mind, the practice of meditation is meant for speedier evolution of the human soul. It is only through meditation that you can undertake to discover your true nature and so find the stability and confidence.

Meditation is the road to enlightenment. By progressively concentrating on more abstract concept, the practitioner achieves a higher meditative states culminating in countless trances which is said to constitute liberation. The meditation expert becomes eternally free from external phenomenon by focussing his gaze at a point and neutralising the uneven current of Prana and Apana flowing within the nostrils, such a yogi transforms the sensory mind, the intellect and thus becomes free from fear, anger and desire.

Meditation is the practice of uniting soul with the Supreme Spirit (God). The meditation that is properly practised is also called the “Raja Yoga” which is based on the system of Maharishi Patanjali (AD300). It teaches an eight fold path, beginning with the knowledge of how to acquire moral attitudes. The word “RajaYoga” is made from the union of Raj+Yoga. ‘Raj’ means secrecy and ‘Yoga’ means addition. Thus Raja Yoga means addition of the soul to God secretly. The practitioner in more advanced stages of meditation are said to be endowed with remarkable spiritual powers or Sidhis i.e. Anhima: to be invisible, Laghima: to become able to fly, Mahima: to become heavier, Prapti: to get anything from anywhere, Prakamiya: to liberate will-power from all obligations, Vashitawa (Mesmerism or Hypnosis): to establish control over mind or hypnotise anybody, Ishitawa: to possess everything, and Yathakamavasaita: to fulfil all desires.

Meditation is the exercise of mind and it heals most of the physical and psychological health problems. If you have never tried any meditation, try to find a peaceful place. Take a comfortable meditation poses generally Vajrasana or Padmasana. Shut your eyes and relax all muscles in your body, including the face. A few alternate nostril yoga breaths are very useful at the beginning of this stage — breathing in through one nostril and breathing out through another, closing nostrils with fingers and altering closed nostril with each breath. Ignore any thought as it comes. Do not continue a kaleidoscope of thoughts. Continue this for 20 minutes or so, maintaining your mind blank. Every time you have a thought, you may keep counting thoughts, neglecting each one as it comes, without analysing it. When you go down to 2 or 3 thoughts in 5 minutes, you meditate effectively.

Whole philosophy of meditation has a basic motive “to trace out the unconscious mind”. It already exists with us and is devoid of thoughts and ideas. It may be called a universal mind. We have surrounded it with many folds of thoughts and ideas. It has been lost behind those folds completely. The unconscious mind suddenly appears by itself when all these folds vanish and then it crosses all limits. Sometimes, we are in sound sleep when dreams almost stop happening. The unconscious mind awakens, we feel more relaxed and refreshed in the morning when we get up. A sound sleep is, in fact, a way to reach the unconscious mind.

Meditation works just like a sound sleep. Everything that we have got emerges out of the depth of unconscious mind. But our internal environment is impure. Any idea coming out of the core of unconscious mind becomes filthy while crossing our internal environment. Our mind can never stay in the passing moments. Meditation means to get out of the past, not to create future in advance and stick to the reality that is available in the present. While living in the present moments, we suddenly come to know that there exists nothing between reality and us. This is the way that leads to the unconscious mind. We can reach unconscious mind through meditation only not otherwise. When there is no dirt of ideas and our mind is free and devoid of all feelings and experiences, it is the unconscious mind as clear as a crystal.

TRATKA

 

Hatha Yoga Pradipika contains six tasks in it i.e. Vasti, Dhauti, Nauli, Neti, Kapalbhati and tratka to purify the body for success and perfection in life in a unique way. Tratka is the important task of all to attain Dharana (concentration).

Tratka, chanting of mantra or reciting Bani or prayer etc. are some ways of boosting up concentration. Some people take to the practice of playing on rosary beads to attain the state of concentration. However, Tratka is by far the best practice at the preliminary stage for the purpose of acquiring concentration.

Tratka is an exercise of focusing your vision on a point at a stretch without any distraction in order to augment concentration. It makes the mind peaceful, devoid of any idea and free of tension. It is practised either outside the physical body at a thing located in the environment or inside the body at any chakra. It has mainly three forms i.e. Nikat Tratka, Door Tratka and Antar Tratka.

Near Focus (Nikat Tratka) is the process of focusing the vision on a thing located in the environment near the physical body of the practitioner. Nikat Tratka is very important to develop concentration. It produces mesmerizing qualities in the practitioner.

Remote Focus (Door Tratka) is the process of focusing the vision on a thing located in the surroundings at some distance from the physical body of the practitioner. It is fundamental in the practice of telepathy.

Inner Focus (Antar Tratka) is the process of fixing the eyes on a chakra usually brow chakra located inside the physical body of the practitioner in order to enhance the peace of mind through meditation. Antar Tratka is highly important in awakening the Kundalini.

Tratka means gazing or not allowing your consciousness to move. The technique of gazing is actually not connected with the object. It is connected with gazing itself for the reason that when you look attentively without blinking your eyes, you become focused. The disposition of the mind is to be persistently moving from one object to another and when you are not allowing the mind to move, it struggles hard in the beginning. But the mind loses struggling after a while if you go on practising gazing. The mind stops for moments. And when it happens, there is no mind, because mind can exist only in movement. In simple words, thinking can exist only in movement. Thinking disappears, when there is no movement. The movement of the mind discontinues if you are gazing in reality. Since if the mind continues moving, your gaze will be absent; you miss the object. You will forget what you were looking at when the mind has moved somewhere else. The object will be present bodily, but it will have gone for you because you have moved in thought. Gazing means your eyes as well as your entire mind are focused through the eyes. You are just looking at, doing nothing. That deep looking will revolutionize you from top to bottom. It will turn out to be a meditation. Both your eyes and your consciousness should get together in the focusing. You must be really looking through the eyes; you must not be absent from there. However, your presence is needed.  Initially, the difficulty will be that you will be looking at, but you will not be present.  Your eyes will be fixed, your mind will be moving. There will be no meeting of the eyes and the mind. If you win over it, the second difficulty will be that gazing with no movement, you will fall asleep. You may become unconscious, you may fall asleep. Even with open eyes, it is possible that you may fall asleep. You will be hypnotized by yourself. That is natural, because our mind knows only two states: either the constant movement or falling into sleep and meditation is a third state. The third state of meditation means your mind is as silent as a deep sleep, and as alert and aware as in thinking. Both silence and alertness must be present. You must be fully alert but silent as if deep in sleep.

One of the benefits of the Tratka is that it improves eye-sight and heals ordinary eye problems. Moreover, it does away with laziness and makes the mind peaceful. In fact, it is the base of meditation. In course of regular practice of Tratka, hypnotic and telepathic qualities are automatically acquired by the practitioner on account of concentration.

 Tratka should be practised in the normal health conditions. Time devoted to Tratka should be enhanced slowly and steadily. Do not wink during the practice. Stop the practice when eyes start watering and then wash the eyes with cold water. Restart the practice after getting normal and refreshing the eyes. Keep in mind, all kind of emotions should be in control at the time of the practice of Tratka. Therefore, try to make the mind free of all the ideas. There should be optimum light and fresh air in the room where the Tratka is to be practised. The environment should be peaceful. There should be no disturbance like noise, foul smell, insects, smoke and dust etc.

CONCENTRATION (Dharana)

 

Dharana means holding the mind to certain points and cultivating inner perceptual awareness. In other words, Dharana means concentration. To control tendencies of the mind at a particular point is called Dharana. It implies "immovable concentration of the mind". The essential idea is to hold the concentration or focus of attention in one direction. When the mind-stuff is confined or limited to a certain place it is Dharana. In Dharana, we form the conditions for the mind to focus its attention in one direction instead of going out in many different directions. Deep contemplation and manifestation can make the right state of affairs and the focus on this one point, that we have chosen, becomes more intense. We encourage one particular activity of the mind. The more intense it becomes, the more the other activities of the mind fall away.

The objective in Dharana is to stabilise the mind by focusing its attention upon some stable entity. The particular object selected has nothing to do with the common intention, which is to stop the mind from wandering through memories, dreams or reflective thoughts by deliberately holding it persistently upon some apparently static object.

When the mind has become purified by yoga practices, it becomes able to focus efficiently on one subject or one point of experience. Now we can set the great potential free for inner healing. As the organs get finer, the perceptions get higher. There is the danger of wasting your energies by taking up an idea only for its novelty and then giving it up for another that is newer. Take one thing up and do it and see the end of it and do not give it up before you have seen the end. He who can become mad with an idea, alone sees light.

 Conscious mind is always alert. It takes decision with the help of intellect. When conscious mind rests, the unconscious mind awakens and begins to guard the physical body. The role of unconscious mind is very important in life because the effect of whatsoever it experiences is immediate and long-lasting. The unconscious mind accepts what it notices whereas the conscious mind makes use of logic before accepting anything at its face-value. The unconscious mind reaches anywhere without any hindrance of time and space. Let the unconscious mind be trained to be in control of conscious mind. But it is very difficult because its movement is very fast and stable. We can watch as well as interfere into the remotest events with the help of unconscious mind. It is possible with the help of concentration only. The concentration signifies the one-pointed mind. It is very difficult process to do so because coordination needs to be established among unconscious mind, conscious mind and intellect.

Our conscious mind is fickle. It is the outcome of many folds over our unconscious mind. Sometimes we become unable to meet our goals because of this ever-changing mind. Concentration is must to stabilise this fickle mind. Do not try to test yourself as it will cause disturbance in the mind. Carry on the practice with self-confidence because soon concentration replaces the fickleness of mind. Similarly, the one-pointed state of mind replaces the scattered state. The practitioner undergoes a strange experience of the bliss of spiritual world which cannot be explained in human language. This is the beginning of the journey to the world of spirituality and meditation occurs at the advanced stage of concentration.

PRATYAHARA

 

Pratyahara is withdrawal of the mind from sense objects. The attachment and detachment of the mind with the sense organs according to your requirement is Pratyahara. In other words, the abstinence of the sense organs from their normal pleasure or objects is called pratyahara. Pratyahara is the fifth element among the eight stages of Patanjali's Ashtanga Yoga. It is also the first stage of the six-branch yoga of the Buddhist Kālacakra Tantra, where it refers to the withdrawal of the five senses from external objects to be replaced by the mentally created senses of an enlightened deity. Pratyahara means drawing back or retreat. The word ‘Ahara’ means nourishment; Pratyahara translates as "to withdraw oneself from that which nourishes the senses". In yoga, the term Pratyahara implies withdrawal of the senses from attachment to external objects.

At the stage of Pratyahara, the consciousness of the human being is internalized in order that the feelings from the senses of taste, touch, sight, hearing and smell don't reach their particular centres in the brain and Pratyahara takes the practitioner to next stages of yoga, namely concentration (Dharana), meditation (Dhayana) and mystical absorption (Samadhi), being the aim of all yogic practices. The bringing of the mind back from its improper course is Pratyahara and the directing of the mind in a proper course is Dharana or concentration.

Pratyahara occurs almost involuntarily when we meditate as we are deeply engaged in the act of meditation. Precisely the mind is so focused, the senses follow it; it is not happening the other way around.

Pratyahara involves withdrawal of senses, or sensory inputs into our physical being coming from our five senses namely organs creating a sensory overload and hence holds back collection of the mind, as in Dharana, the next stage of yoga.

Control of our senses wants mastery over the flow of prana as that is what drives the senses. To stop the dispersal of precious vital energy of the body, we need to seek control over its flow and tone it. This is done through various exercises plus bringing the entire focus to a single point in the body. These two lead to the consequent two types of Pratyahara, the control of action or 'Karma Pratyahara', which involves not just control of motor organs, but also right action or work and Karma Yoga, surrender of every action to the divine and performing it as an act of service. This leads to the final form of Pratyahara — the withdrawal of mind or 'Mano Pratyahara', which is practised by consciously withdrawing attention from anything that is unpleasant and distracting for the mind by withdrawing attention from the senses and directing it inwards.

One of the most general exercises for Pratyahara is Pranayama, in which we involuntarily withdraw from the external and bring our focus inwards towards our breath, as link with the external senses and stimuli are all cut off progressively. Apart from Pranayama, another method that is used to aid in the development of Pratyahara is to concentrate on the point between the eyebrows. This spot is known as Aaggya Chakra or the third eye. Another common practice for inducing Pratyahara is to first reduce physical stimuli, then focus on one sense, such as hearing. The mind has a natural tendency to wander between the sensory inputs. In this state of affairs, as there are no longer any other noteworthy sensory inputs, when the mind gets tired of hearing, it is forced to turn inward. At the advanced levels, the currents which beat through the nerves and even the involuntary muscles are turned off by the practitioner.

Under normal conditions, the senses become our masters rather than being our servants. The senses entice us to develop desires for all kinds of things. In Pratyahara the opposite happens. We try to put the senses in their proper place, but not cut them out of our actions fully.

A person who is influenced by external events and sensations can never reach the inner peace and tranquillity. This is because he or she will waste much mental and physical energy in trying to suppress unwanted sensations and to intensify other sensations. This will ultimately result in a physical or mental imbalance, and will, in most instances, results in illness. For this reason, much of our emotional imbalance is our own creation.

Our senses seem to drag us around in the external world. They allow the world around us to come into our minds. Inputs from infinite objects in our external world are constantly occupying our sense organs, yet our attention remains restricted to a mere few at a time.

Withdrawing the senses does not imply just regulating the physical sense organs. Sense withdrawal is a mental function and whenever that mental function is drawn to the objects of the mind field, there is active engagement of the senses. It doesn't actually matter whether that mental object is coming from the outside or arising from the memory. It is this inner withdrawal of sensory attention to the mental objects that is the practice of Pratyahara.

The senses that are withdrawn in Pratyahara are called Indriyas, and involve both cognition and expression. There are five means of cognition and five means of expression and these are each aligned with the lower five chakras. It is exceptionally significant point to understand that senses or Indriyas signifies cognition and expression. There is an indwelling witness and an external world and we want to temporarily suspend all interaction (sensory and expression) with the external, so as to experience the depths of meditation. In addition to suspend external contact for the time being, we also want to temporarily suspend sensory contact with the images and impressions that arise in the mental field.

Sense withdrawal means that the senses cease to be engaged or connected to the objects happening in the mind. It does not mean the suppression, repression or stopping of those thoughts. They may naturally slow down or decrease to some degree, but the method itself is to break the contact, to finish linking with the thought patterns. This means allowing thoughts to flow without disturbance, while the senses are just not diverted into those thoughts.

The willingness or unwillingness to be open to this withdrawal is a major separating line between those who experience the depths of true meditation and those who merely achieve some degree of mere mental relaxation. The willingness or unwillingness to withdraw attention from sensory experience is a significant dividing point between those who submit themselves to true meditation and those who undergo no more than physical relaxation. If the mental habit is broken, the physical action part of the habit comes unsurprisingly as a consequence of the mental control. For meditation, provisionally breaking the link between the senses and their objects allows the attention to be able to focus and go inward. As the tendency of the senses towards the mental objects is mastered, there comes regulation in relation to the physical objects of the humankind as well.

The frequent practice of pratyahara at meditation time brings a comprehensive reduction of the tendency of the senses being drawn towards and into the objects of the mind field. As the tendency towards the mental objects decreases with practice, the degree of mastery increases to its highest level. The very principle of Pratyahara lies upon the fact that we do have the ability to control our ‘sensory input’.

In Pratyahara, the withdrawal of the senses is deliberate, while at the same time the mind has no purpose of attraction in the external world.

THE UNIVERSAL LIFE FORCE

  

Everything that has a certain shape and structure is made of space element. All heavenly and worldly bodies are made of it. Although it is very subtle element and impossible to be visible yet the yogis who have established full control and command over the universal life force, are certainly able to observe even the space element. Both the space and the universal life force are consistent. Human being comes into existence when the universal life force charges the body with life. The universal life force merges again into the space after destruction of body and then the space element acquires perfection again. According to yogic philosophy, every action of human being is stimulated by the universal life force and it is associated with the space element.

The universal life force comes into existence with the union of fire, air and space. These are the elements forming angels. The universal life force exists abundantly around us in the space. It is the base of life. Air and fire are positive elements while the space is a negative element. When positive and negative elements come into contact, an invisible outburst takes place and the universal life force is generated.

This universal life force charges physical body made of earth (neutral element) and water (negative element) with life and energy. The universal life force is an invisible energy floating in the Cosmos.

There are five types of universal life force called Panch-prana — Udana, Prana, Samana, Apana and Vyana. They are located at different places in our body and function to keep it healthy. Prana Shakti existing between brain and speech organ is called Udana. Udana controls and coordinates the working of mouth, nose, ears and eyes. Prana exerts influence on a region between speech organ and heart. Prana controls respiratory system. Samana exists between heart and navel. Samana controls the digestive system. Apana is centred in Mooladhara Chakra and it controls the excretory system. Vyana exists in whole body and it is centred mainly in Swadhisthana Chakra. The function of Vyana is to control and coordinate the activities of whole body by setting up coordination between physical energy and the universal life force.

For the purpose of absorbing the universal life force, talking not as much, eating a reduced quantity of meal, having an optimum amount of sleep, observing solitude and avoiding unwanted activities should be practised as a code. Too much talking spoils physical and spiritual energy. One must practise silence as long as possible. One should be expressive but one should not waste energy by beating about the bushes and exaggerating the facts. One should take sufficient, balanced and simple diet. One should not indulge in overeating and consuming spicy food, because it makes the health upset. Apart from it, one should avoid dieting since it causes deficiencies in the body. One should take as much sleep as necessary for mind and body. Too much sleep is just wastage of precious life. Too less sleep also causes disturbances in the body. Therefore, sufficient sleep is recommended for refreshing the body. One should spend some time in isolation where nobody may cause disturbance. It provides one with the peace of mind and it purifies one’s thoughts. One should not engage in unproductive and unnecessary activities. It is just wastage of the universal life force.

Some precautions should be observed while absorbing the universal life force. The process of absorbing the universal life force is the exercise of our life. Therefore, it should be performed with care and devotion. Practise it with determination and dedication. Regular and devoted efforts will produce expected benefits. The universal life force is drawn by the recipient, if one does not require it or unconsciously blocks it, there may be no flow and one may not sense anything. The universal life force helps the recipient, whether one believes it or not. Though not trusting in it, the recipient should be open-minded and he should be ready to judge it on the basis of pure experience. Aura-smoothening renders one’s energy body more receptive to the Universal life force. Therefore, it is vital to render one’s Aura harmonious to the Universal life force.

The simplest method of absorbing the Universal life force is prayer. Prayer is devotion as well as an imperceptible emanation of man’s worshiping spirit — the most potent form of energy that one can produce. If one makes a tendency of earnest prayer, one’s life will be very obviously and intensely enriched. A steady, quieter wonder happens hourly in the heart of a person who has discovered that prayer supplies him with a balanced flow of nourishing influence in his existence. Prayer is a grown-up movement in superfluous to the fullest growth of character. One realizes that absolute, harmonious gathering of body, mind and spirit happens only in prayer which gives the feeble creature its firm power. All prayer reveals the fact that human beings seek to enhance their limited energy by addressing themselves in the immeasurable source of all energy. When one prays, one associates oneself with the vast power that goes round the universe. One asks that a part of this power be allocated to one’s desires. Even on asking, one’s human insufficiencies are filled, and one arises reinforced and restored. One can pray in all places. There is no set posture, time or place. But it is pointless to pray in the morning and to live like a rude person the rest of the day.

 

THE CONSTITUENTS OF BODY

 

According to Yogic philosophy, the human body is not what is visible to us but it consists of five fundamentals (bodies) called Panch koshas i.e. Annamaya kosha, Pranamaya kosha, Manomaya kosha, Vigyanmaya kosha and Anandmaya kosha. Annamaya kosha is the physical body visible to us. It is made of the food that we consume. The Universal life force flowing in the entire body through a maze of nerves is called Pranamaya kosha. We will be lifeless without it. Our mind and its position constitute Manomaya kosha. Vigyanmaya kosha is the subtler than the mind and is concerned with the intellect which is our discriminating power. Anandmaya kosha is concerned with the state of bliss which is the ultimate goal of human being. Koshas make us understand how the diseases originate in the human body and, thus, their diagnosis and treatment becomes easier.     

 According to Yogic philosophy, human body is made of five elements i.e. Fire, Air, Earth, Water and Space. These are called constituents of body. The Space element excels all other elements.

FIRE: It is the starter of body. Its centre is stomach, spleen, liver etc. These produce fire juices i.e. digestive fluid, bile enzymes etc. Fire element maintains body temperature. It keeps all organs active. It helps formation of blood, flesh, fats and bones. It heats the water of the body and it regulates sight, induces hunger and thirst. It maintains suppleness of muscles and beauty of complexion. It makes the body strong by digesting the food. It facilitates the discrimination power of the brain and it helps thinking. It helps the production of antibodies. Fire is a positive element (having positive charge). Our body gets it from space in the form of sun-light and from the food in the form of carbohydrates, fat and heat etc. Ordinarily, this element is associated with manipur chakra.

AIR: It is life itself. Its centre is chest, lungs, heart etc. It forms main protective and operative force of body. It helps in self-control, temper, purity of heart and mind. It conducts every part of the body and maintains balance of body. It nourishes mental faculties, regulates functions of heart, produces sound, helps respiration and moves bile and phlegm. Air is a positive element. Our body gets it through nose and mouth in the form of gases etc. Ordinarily, this element is associated with anahat chakra and vishudh chakra.

EARTH: It is the basic element. Its centre is physical structure of body, bones and flesh. More energy is used to keep this element active. All the life forces become inert and inactive in this element. It constitutes the shape and volume of body. It makes the body strong and it establishes a balance among different organs. Any disorder in this element causes selfishness in the nature and excess of it usually makes a person carefree. Earth is a neutral element. Our body gets it through mouth in the form of food and solids made of proteins, minerals and nutrients etc.  Ordinarily, earth is associated with mooladhara chakra.

WATER: It is the dominant element in the body. More than 70% of body is made of water. Its centre is kidneys, male and female reproductive organs, lymphatic glands. It produces antibodies and this vital fluid ensures a fine health. It has a natural tendency to cool down. It plays a significant role in circulation of blood and maintenance of heat etc. in the body. Water is negative element. Our body gets it through mouth in the form of liquids etc. Ordinarily, this element is associated with Swadhisthana Chakra.

SPACE: It is the supreme element in the body. It covers the entire body. It eliminates poison from the body and keeps it healthy and strong. Its centre is tonsils, saliva etc. It nourishes mental nerves and body nerves. It induces love and affection. It regulates sight, hearing and memory. It rectifies all faults, failings and weaknesses of other elements and glands. Thus, it induces wisdom and tenderness. Space is a negative element. Our body gets it from the universe in the form of radiation of different types, magnet and electricity etc. Ordinarily, it is associated with Aaggya Chakra and Saharstrar Chakra.

 

UDGEETH PRANAYAMA

 

   Udgeeth Pranayama entails primal sound reverberations to resonate and awaken the mind to its inherent, immense potential. Mind, woke up and attentive to its potential, is capable of realizing no matter what it focuses on. Thus, it’s imperative to focus solely on the specified consequence throughout Pranayama’s follow. Udgeeth Pranayama involves chanting of AUM (OM) with every exhalation – lasting to twenty seconds.

Precautions: All Pranayama should be done on an empty stomach. Keep several hours gap in between your meals and Pranayama. Throughout the practice, assume that all your impurities are getting out with exhale. With every inhalation wonder that your mind is getting some positivity and your body is more energetic than before.

Method: Steps of Udgeeth Pranayama

Step 1: Sit on the Pranayama and Close your eyes, Your spine should be straight.

Step 2: Breathe deeply through your nose till diaphragm is full of air, and exhale.

Step 3: While exhaling chant the word, Om.

Step 4: Make sure to keep the sound of “O” long and the “M” short (O…….m). Udgeeth Pranayama is very simplest pranayama among to all pranayama. Repeat this 3 to five (or 5 minutes if you have time).

Benefits of Udgeeth Pranayama:

Udgeeth Pranayama is good to cure depression, lack of concentration and other brain-related problems. Om chanting calms the mind and brings stability. It  Improves memory power. It is the Excellent breathing exercises for meditation. This breathing technique also relieves tension, anger and anxiety.

Udgeeth Pranayama cures problems related to sleep (Insomnia) and bad dreams. It is Effective against hypertension. It Controls the high blood pressure and cure it. It Cures the problems related to the nervous system.

The vibrations created with the intonation of OM in Udgeeth Pranayama, so resonate with the early vibrations of the universe – connecting you to the supply – ‘The universe’ and after you area unit one with the supply, you’ll be able to evoke no matter your heart needs and it’d lean. Start your day with doing two minutes of Udgeeth Pranayama to obtain excellent health.