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PRACTICE
Stage I
Relax yourself physically and mentally. Make yourself as light and relaxed as possible. Put aside for a while all your worries and problems.
Feel calmness and serenity, peace and bliss, complete mental relaxation before you start the practice of ajapa, Feel that you are sitting comfortably.
Begin breathing as above.
Be conscious of every ingoing and outgoing breath. The ingoing breath goes up from the navel to the throat and the outgoing breath goes down from the throat to the navel region.
No automatic breathing, but conscious, deep and relaxed breathing.
Do not produce any sound while breathing. Feel the two streams of breath. lntensifr the awareness of prana. Now add soham to this.
As the prana rises with inhalation, feel the vibrations of so, and as the prana descends with exhalatinn, feel the vibrations of ham.
Continue to breathe in and out, and try to synchronize soham with it.
So sounds during inhalation and the ascending of the prana in the psychic passage.
Ham sounds during exhalation and the descending of the prana in the psychic passage.
Maintain unceasing awareness of the prana and the man tra, Now centralize your consciousness either between the eyebrows (ajna chakra) or at the heart (anahata chakra). Stop thinking.
Centralize your awareness. Create a vacuum. Set aside all thoughts.
Simple awareness of a particular center should be maintained.
Continue breathing consciously in and out.
Start soham with the ingoing and outgoing breaths as usual.
Continue this practice for some time.
Practise this first stage of ajapa for a month. After you perfect
it, go to the second stage.
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Outline of practice of Ajapa jap
Sit in a comfortable posture. Relax.
Start deep breathing.
Then join so with the ingoing breath and ham with the Outgoing breath.
Feel that von are introspecting on soham.
There should be no mental pause between so and ham.
There should be continuity.
After ham pause a little.
Breathe in with so, breathe out with ham.
There should be continuous awareness of the ingoing and
outgoing breaths and of soham.
After some time stop ajapa and go into shoonya.
Take your mind to the place in between the two eyebrows
(bhrikuti) and concentrate on ajna chakra at the eyebrow center.
You can also meditate on the hridaya cholera (heart center) if
you like.
Think of nothing. Just become blank like shoonya.
Whatever thoughts come to you, keep on removing them.
Only think of blankness.
Let this continue for a couple of minutes.
After that, again start ajapa.
In ajapa. first there Will be concentration on the two streams of breath followed by the synchronizing of wham. You can adjust any other mantra you like with the breathing process.
There is misunderstanding about the soham mantra, Soham does not merely mean I am that’. So is the introspective sound of the ingoing breath, while the vibrations that are created on the outgoing breath are like ham. At any rate, solzam merely indicates the complete circuit of introspection upon the two breaths. You need not think at all of the literal meaning of the word soham.
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The most important point in ajapajapa is that first of all you have to breathe in and out consciously and not automatically. Automatic breathing goes on at night also It is not ajapa. You must consciously notice every ingoing and outgoing breath. Like a watchman, watch the continuous and unceasing consciousness of the two breaths
You must also observe how far the breath is going in. When you breathe in, the abdomen should rise first, then chest Breathing out, relax chest then abdomen. Lie down and feel as if you are going to sleep. You should breathe like a person who breathes deeply in sound sleep. After continued practice your breathing will be complete, systematic and proportionate. The normal rate of inhalation and exhalation is fifteen times a minute for each, In one hour, nine hundred breaths and in twenty-four hours 21,600 breaths are drawn. A person who has perfected ajapa will do 21,600 rounds ofjapa per day.
As and when the concentration becomes deep, the breathing will become slow. Instead of fifteen rounds, you will do ten rounds a minute. In ajapa you make the breath as long and as deep as when you are snoring. Longevity is increased by doing so because the entire system becomes absolutely calm and steady, thereby expending less prana.
Now we come to the technical side of ajapa. There is no other technical difficulty in doing ajapa. The only difficulty is tapas which means sustained endurance. You must sit in one posture. The body should not shake and the mind should not run here and there. It is not physical mortification. It is sustained endurance. You take the pledge that you will do ajapa for forty-five minutes every day. One day you do it, but the next day you lose patience; the third day you lose interest, and on the fourth day you lose everything. Keep up your resolve and continue your practice with patience for a month or so whether it is for ten minutes or one hour.

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The alternate functioning of ida and pingala keeps one away
from one’s inner consciousness. So long as they work alternately, samdhi cannot be attained. It is only when the two birds — ida and pingala — are tired and they retire to the center, the self, that the sushumna awakens and the process of meditation becomes automatic.
According to swarayoga when both the nostrils flow equally it indicates that the sushumna is flowing. At this time one should give up all worldly work and meditate. It is a common experience that sometimes the meditation is quite successful. This is because there is harmony in the entire system. When the sushumna does not function, one does not achieve concentration even with effort, So it is important that the functioning of ida and pingala should be harmonized by yoga practices and meditation, making it possible for sushumna to function.
In order to stop the chain of thoughts, one has to observe the thoughts, one has to see them consciously. During ajapa you must have a complete and unceasing awareness of what you are doing. Like the oilstrearn which does not break in the middle, let your consciousness also be continuous. Maintain continuous awareness of what you are doing.
The next important point in ajapa is that one should keep the mind fixed on the center of meditation. It may be ajna chakra (the third eye or eyebrow center) or anahata chakra (the heart center) or any other center in the body. This is called ishwara pranidhana. Three things are very important in ajapa: tapasya (sustained endurance), swadhyaya (continuous self-observation) and also ishwarapranidhana (fixing the mind on the center of meditation). Yet three more important points of ajapa practice are deep breathing. relaxation and total awareness. Not a single breath should go unnoticed. There should be no automatic breathing. You must have unceasing awareness of every ingoing and outgoing breath. As soon as the mind wanders, bring it back to the breath.
Thus ajapa is adjusting a man tra to the breathing process. It can be practised anywhere. in a chair. on the floor or in any asana, particularly padmasana, siddhasana, siddha yoni asana or sukhasana.

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PRANAYAM ( Breathing Exercises) from YOGA WITH DIVYA

PRANAYAM ( Breathing Exercises) from YOGA WITH DIVYA

PRANAYAM ( Breathing Exercises) from YOGA WITH DIVYA