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they may make do with what is available); no slackness in the guidelines is admissible for those wanting to practice pranayama at the level of sadhana. With respect to this aim the stringent conditions for pranayama sadhana mentioned in the traditional texts assume significance.
The pranayama sadhaka must improve his involvement with life at large. He must improve every interaction, whether emotional, intellectual or physical. A state of balance at every level is emphasized time and again for the pranayama practitioner. In Maharshi Patanjali's Yoga Sutras, the practice of pranayama is placed after the practices of yama, niyama and asana. The five yamas are: (i) ahimsa (non-violence), (ii) satya (truthfulness), (iii) asteya (honesty), (iv) brahmacharya (moderation in sexual activity) and (v) aparigraha (nonpossessiveness). The five niyamas are: (i)shaucha (cleanliness), (ii) santosha (contentment), (iii) tapasya (austerity), (iv) swadhyaya (self-observation) and (v) Ishwara pranidhana (awareness of the principle of higher consciousness). A general practitioner may take to pranayama after shatkarmas and asana, but the sadhaka must overhaul his entire attitude towards life.
Special diets are prescribed during intensive and rigorous pranayama sadhana when the pranic intake through air is amplified and less energy is required through food. Dietary considerations, however, should be obtained from the guru. The Shiva Samhita (3:33-37) says the sadhaka must give up foods which are acidic, astringent, pungent, salty and bitter. One is also advised to take food when the right swara flows and go to sleep when the left swara flows, because pingala is heating and digests the food quickly, whereas ida is cooling and is conducive to calm sleep. Extremes such as fasting, and taking tobacco, cannabis, narcotics and hallucinogenic drugs must be strictly avoided.
The pranayama sadhana must be commenced either in spring or autumn, when the weather is moderate. The Gheranda Samhita says (5:9):
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