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nostril breathing, and the first two use bija mantras. The first form is intended for purification of the nadis and uses the bija mantras: Yam, Ram, Tham and Lam, along with concentration on luminosity of varying degrees and on different tattwas, or elements. In the second practice, which he calls sagarbha kumbhaka, the bija mantras A, Am, U and Mam are used, along with concentration on the related deities (Brahma, Vishnu and Shiva), gunas (rajas, sattwa and tamas), and colours (red, black and white).
Ajapa japa The word japa can be defined as "continuous repetition of a mantra'. When the suffix 'a' is added to japa, it implies that the process of mantra repetition becomes spontaneous. So, ajapa is spontaneous mantra repetition. During meditation japa is transformed into ajapa in the stage of dharana, concentration, where the mantra repeats itself spontaneously, without any effort. As the concentration becomes more and more focused on the japa, one's whole being starts pulsating with the mantra. Japa requires continuous, conscious effort to repeat the mantra verbally or mentally, but ajapa, being spontaneous, requires no effort. Japa comes from the mouth, whereas ajapa comes from the breath and the heart. Japa is the preliminary practice of mantra repetition and ajapa is the perfection of this practice.
The practice of ajapa japa focuses on the natural sound of the breath: the sound of inhalation So and the sound of exhalation Ham. Ujjayi pranayama is the mode of b and different energy channels, or psychic passages, are experienced and activated progressively in the various stages of the practice. Ajapa japa is an indispensable preparatory practice for prana vidya as well as kriya yoga. However, it is also a complete sadhana in itself and leads to the direct experience of samadhi. In order to attain samadhi one has to control and suspend the breath in all other yogic practices, whereas with the practice of ajapa japa, the breathing remains continuous and normal. There is no change even in samadhi.
