'Pranayama and Yoga for Brahmacharya'

The term Yoga is a derivative of the Sanskrit verb 'Yuj' - which refers to Union. Yoga thus signifies a mode of life that leads to the union of the individual soul - The Jivâtma with the universal soul - Paramâtma or the Almighty Lord also called as 'Brahman' and is far from the mere practice of physical postures (Âsanas). Thus the aim of Yoga is to help man overcome his ignorance and reclaim the Lordship of his soul thereby attaining union with Brahman. Any form of true Yoga be it Hatha Yoga, Raja Yoga, Karma Yoga, Bhakthi Yoga or Kriya Yoga is governed by the spectrum of basic rules goverened by the 8 salient constituents (Ashtângâs) that are most necessary for reclaiming the absolute state of purity and divinity of the soul. The practice of Brahmacharya is complimentary to Yoga and Yoga complimentary to Brahmacharya. Neither can exist without the other and are mutually dependent. The aim of Yoga is self-realization and the final objective of Brahmacharya is again self-realization.

While both Yoga and Brahmacharya no doubt give much benefit to a practitioner at the physical and mental levels, the gates of true Yoga and the real effects of Unbroken  Brahmacharya begin to open only to the aspirant who is prepared to make the necessary changes to his lifestyle, mode of thinking and perspective towards life by adopting a virtuous and pure mode of life based on spirituality. A person wishing to get benefits/siddhis from the practice of Brahmacharya and use these powers for selfish, ego centric and malefic purposes with questionable intentions will be sadly dissappointed to see that no power/siddhi or ability for superhuman actions will ever come to his disposition and that even the few changes that take place after a few months of Brahmacharya at the physical and mental levels leading to a charming & attractive personality will soon desert him if he were to use even these initial surface benefits for wrong acts based on wrong intentions. The powers that the Yogi acquires énroute are mere byproducs of the ascent of the the Jivâtma on the ladder of evolution and begin to manifest in the man who surrenders himself fully to God and takes each and every step in life fully conscious of the universal laws of nature and very aware of the fact that he is a mere tool in the hands of the higher power. Hence unbroken Brahmacharya becomes a concept that will appeal and more importantly be achievable only by those countable number of aspirants who have a yearning for the realization of God/their own self and not to the majority still enamoured by the external world laced with sense stimulations. This statement has been placed here as a means of information to all those people with the far from true presumption that unbroken Brahmacharya can be easily and casually achieved with a trivial perspective. The truth is very far from this wrong assumption; for achieving unbroken success in this mode of life means working sincerely, seriously, commitedly and persistently not only at changing many acquired habits and tendencies from the current existence but also those dating back to innumerable previous births. The aspirant is on an endeavor of unimaginable proportion; for the practice of Yoga and Brahmacharya is aimed at the highest accomplishment of the human existence -- Self realization, the very objective of the human life.

Now we shall get insight into what constitues a life of ‘True Yoga’ based on the 8 principles of Ashtângâ Yoga put forth by the great sage - Maharishi Pathanjali.
Any form of Yoga becomes Yoga in the true sense if governed by the following 8 principles that are incorporated in action in the practitioner’s life:

1. YAMA
2. NIYAMA
3. ÂSANA
4. PRÂNÂYÂMA
5. PRATHYÂHÂRA
6. DHÂRANA
7. DHYÂNA
8. SAMÂDHI

YAMA: Consists of five mandations that are to be strictly applied in the Yogi’s life:

1. Ahimsa (Non-violence):
This mode of action refers to refraining from causing mental and physical pain/injury to all living creatures under all circumstances and times.

2. Sathya (Truth):
The practitioner is required to always abide by the truth and refrain from un-truth.

3. Âstheya (Non-stealing or non-acquiring)
It refers to a course of thought and action where the aspirant should not steal/take/acquire or encroach upon anything that is not rightfully his. It not only applies to money & material objects but also to positional status, gifts, donations etc.. By unlawful acquisition he commits a crime and through the acceptance of gifts the Yogi becomes indebted to the giver and thus sets up a new karmic equation with the donor that he has to again annul through repayment thereby taking his objective of enlightenment further away.

4. Brahmacharya (Spiritual celibacy)
It refers to the abandonment of and freedom from all forms of sexual enjoyment for ever in thought, word and deed and at all places and times.

5. Aparigraha (Non-possesiveness)
This refers to becoming independent of the 'me', 'mine' thought and attitude. A Yogi is required to develop detachment from the objects surrounding him and overcome the false concept of ownership that he has towards objects such as wealth, property, children, wife etc.. and finally even his own body. The principle behind this concept is to make him realize that none of the above mentioned objects/people including his body are his own but are only manifestations of 'Maya' or the cosmic illusion. All the above mentioned things including his body finally get destroyed and only the true 'HE' (soul) remains. Hence the need to develop detachment and overcome attachment for objects that are temporary and prone to destruction.
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NIYAMA:

1. Shaucha (Cleanliness)
Refers to the need for maintaining internal (mind) and external (body) cleanliness.

2. Santosha (Gladness)
The Yogi is required to develop an attitude of being content and glad with whatever comes to him in life through chance. His purview consists of performing his duty sincerely and never worry about the fruits of his actions. He should perform his duty with his heart and soul and yet not have expectations regarding the outcome. Thus develops gladness, being content with what the Lord blesses him with.

3. Tapas (Austerity)
Refers to the various forms of austerities he may perform based on his mental and physical inclination such as Japa, prayer, fasting, cold water baths etc.. with the aim of developing Tithîksha (spiritual endurance) and achieving single pointed devotion to a life of Yoga and God. These austerities vary from person to person based on their individual tendencies and level of evolution.

4. Svâdhyâya (Study of the scriptures)
Refers to the study of scriptures that act as pointers to man for self-realization.

5. Îshwara Prânidhâna (Surrender to the Almighty)
Refers to complete devotion and surrender to the Almighty Lord.
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ÂSANA:
It is defined as that posture in which the body is steady and comfortable. Therer are various âsanas described in Yoga and the aspirant can choose any one or more that he finds comfortable performing. The Padmâsana and the Sidhâsana are generally preferred for meditation.
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PRÂNAYÂMA:
Tthe control of Prâna or vital energy through breath.
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PRATHYÂHÂRA
Withdrawal of the mind from the five senses of perception and action.
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DHÂRANA
Concentration meditation.
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DHYÂNA
Contemplation meditation.
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SAMÂDHI
The state of superconsciousness where the mind and Prâna of the Yogi merge into the Atman and the yogi reaches a supreme state of bliss oblivious of everything except his soul and realizes himself as nothing more than the soul. At the physical level, body of the yogi stops breathing, the heart stops beating, the lungs become still and every organ within his system goes into a state of suspension and yet he is alive. This is also called 'TURYÂVASTHA' or the fourth state (As he is in neither of the three normal states viz. Jâgrath (wakefulness), Swapna (dream state), Nidrâ (sleep)). The yogi can stay in this state for hours, days, months or years without breath, food, water and without any of his organs functioning and yet be fully alive. This is a state unknown and not recognized by medical science. He is fed by AMRITA (the divine nectar that gives immortality) that drops from the region of the brain down his throat to nourish his body. He experiences superlative bliss in this state further to his merging with the universal consciousness.
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Thus concludes a brief outline of Yoga which the yogi strives to accomplish. Each of the steps mentioned in order starting from the Yama, Niyama's and upto Dhyâna are to be gradually perfected following which Samâdhi happens by itself. Just as a hill climber ascends the hill one step at a time, the Yogi first perseveres and perfects the Do's and Don'ts mentioned in Yama and Niyama through practical application in his life. This makes him fit to perform âsana. The practice of âsana helps him get ready for Prânâyâma and mastering this makes him succesfully perform Dhârana and Dhyâna on God during meditation. On becoming an adept in concentration and contemplation on the Lord without any mental modification, he goes into Samâdhi.

It will now be seen that a life of Yoga and Brahmacharya is something that is to be meticulously cultivated with great effort, determination and persistency over a period of time (sometimes even over a period of many lives depending on the evolutionary level one has already reached) and not something that can be attained casually in the short span. Each of the above mentioned steps become achievable only when the previous step has been considerably mastered. A man who is unable to control his lower emotions such as anger, greed, attachment, arrogance, jealousy etc.. in real life situations will find it very hard to succeed in Yoga and accomplish unbroken Brahmacharya. Brahmacharya by itself is that supreme path, the success of which requires a person to have reached considerable advancement in the control of his other emotions. A man constantly angry, jealous, greedy or arrogant can never succeed in Brahmacharya or Yoga and sooner or later experiences a break. One who wishes to achieve unbroken Brahmacharya should parallely strive to achieve purity, divinity and stainlessness as regards to his other emotions and eventually get free of them. He will then find that Brahmacharya becomes 'Natural and effortless' and very much appears in line with one's nature rather than contrary to it.
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METHOD OF PERFORMING PRÂNAYÂMA:

For the benefit of those interested in Prânâyâma which assures a person of immense success in unbroken Brahmacharya if carried out with the other Yama, Niyama's, I shall henceforth give a brief descirption of how to perform basic Prânâyâma:

1. The aspirant should wake up at Brâhmi Muhurtham (3.00 A.M - 5.30 P.M) much before Sunrise, have his bath, prostarate before God & the Guru with devotion/surrender and pray for a minute asking for success in the path of Yoga and Brahmacharya. He should then sit in Padmâsana/Sidhâsana or Vajrâsana and perform the three Bandhâs (Mûla bandha, Uddiyâna bandha and Jâlandhara bandha -- descriptions on how to do this can be google searched from the internet)

2. Next is to be performed Nâdi Shodhana which I shall now explain:
Sit in any one of the âsanas mentioned above and close the right nostril with the right hand thumb. Exhale slowly and completely from the left nostril. Now with the right nostril still closed, inhale slowly, deeply and completely from the left nostril till the lungs are full. On filling the lungs, Immidiately close the left nostril with the ring and little fingers of the right hand and slowly exhale the breath from the right nostril. Now repeat the process with the right nostril by again slowly taking up air and letting it out from the left nostril. This process is to be repeated for five full minutes alternating air flow between the left and right nostrils and is called 'Nâdi Shodhana'. It purifies the Nâdis (astral channels) present within the body within three months of regular practice, and is to be practiced once in the morning before Sunrise and again in the evening at Sunset before the practice of Prânâyâma.

3. After performing the three bandhas and Nâdi Shodhana the body becomes ready for Prânâyâma which is explained below:

Drink a glass of water and sit in any one of the âsanas mentioned above and close the right nostril with the thumb. Exhale slowly and completely from the left nostril. Now with the right nostril still closed, inhale slowly, deeply and completely from the left nostril till the lungs are full. Hold the breath, swallow twice, remove the hand and retain the held breath for 16 counts (seconds). Now close the left nostril with the ring and little fingers of the right hand and slowly exhale the breath from the right nostril. The inhalation and exhalation must be very slow and smooth without jerks. Now with the left nostril still closed with the ring and little fingers of the right hand, inhale slowly, deeply and completely from the right nostril till the lungs are full. Hold the breath, swallow twice, remove the hand and retain the breath for 16 counts (seconds) in the lungs. Now close the right nostril with the thumb of the right hand and slowly exhale the breath from the left nostril. The inhalation and exhalation must be very slow and smooth without jerks. This completes ONE Prânâyâma.

While new to Prânâyâma, the Yogi must perform SIX such Prânâyâmas of 16 second retention in the morning before sunrise and SIX in the evening at sunset. After forty days of practice, the counts can be increased to 24 seconds. The act of drawing up the air, retaining the air and exhaling the air must be slow, deep, smooth and without jerks. If the yogi finds it hard to perform this process for 24 seconds after forty days, he must not force himself but must return to the practice of 16 second retention for as much time as is necessary to make him fit for the 24 second process. Note very carefully that one must never force himself to achieve longer durations in a hurry. Only after the Yogi is able to perform the 16 second Prânâyâma SIX times with ease, twice a day, after forty days (or how many ever months necessary) based on his individual ability should he venture for the 24 second breath retention of SIX Prânâyâmas. After achieving 24 seconds of breath retention after a few months the Yogi should increase this duration to 32 seconds and practice that for forty days. On getting comfortable with 32 seconds of breath retention, he can increase the retention time to 40 seconds, then to 48 seconds and so on. This time duration should be increased gradually on and on upto the point of comfort but never beyond one's ability.

After finishing the practice of Prânâyâma, the Yogi should meditate on God for some time, being free of all other thoughts and desires.

NOTE:
1.  Sweat that comes out of the body during the process of Prânâyâma should be rubbed back into the body after each Prânâyâma.
2.  One must sit on a yoga mat or small carpet while performing Yoga that should not be used for anything else.
3.  Immidiately after finishing Prânâyâma and meditation, one must have a small snack consisting of a glass of milk and a fruit or two. The stomach should not be kept empty.
4. People who practice Yoga should avoid caffene, alchohol, tobacco, and foods high on salts and spices.

By the regular and correct practice of Prânâyâma, the body and face become lustrous and toxins in the body get thrown out. After a year's practice, the mind becomes very calm and serene and excellent health and well being manifest within the person along with the development of immunity towards diseases. The mind starts getting free from uncontrollable desires and acquire steadiness and one pointedness along with focus and concentration. The yogi starts to gain siddhi over his semen and will slowly get free from wet dreams to eventually attain unbroken celibacy.

God bless and have a nice day :-)
Dhananjay