Ramana Yoga Sutras, by Krishna Bhikshu

'PAVANA CHALANA RODHAT' (By controlling the movement of the breath) 

- from Ramana Yoga Sutras, by Krishna Bhikshu

1. Bhagavan explains how one can enter the heart or the state of thoughtlessness. He says it can be done by controlling the movements of the breath. It is said that the word 'pavana' here is used in a technical sense. It means 'prana' or the vital force. The vital force in the body works mainly in five ways, and also in another five ways that are subsidiary. The first five movements are called the pancha pranas. The first force makes one breathe in and the second enables one to talk. Another enables one to expel things out of the body. Still another aids digestion, and the fifth spreads all over the body, keeping it alive. The pavana of the vital force here intended is that which makes one breathe in and out. It is called the 'mukhya prana.'

2. When the breath is held, it is observed that the thoughts also decrease and finally, when the breath movement is brought to a standstill, the thoughts also completely subside. This is a practical tip given by Bhagavan. He explains this rationale in a couplet of "Upadesa Saram" where he says, "Force divides into two branches. One is the mind and the second is the prana." [Verse 12] They are like two horses harnessed to a carriage. When the reins of one are held tight, it naturally has to stop, thereby rendering the other unable to proceed.

Contrary to what medical science says, stoppage of breath does not result in an increase of carbon dioxide in the blood, which should weaken one. Yogis have been said to prolong their lives for hundreds of years by completely stopping their breath (by adopting what is called 'lambikayoga'). Now, completely stopping the breath is not possible in the beginning; it is a matter of practice. Certain other things are helpful (such as remaining fixedly in an asana) for effecting control of breath.

By controlling any one prana it is seen, in practical life, that you control the other pranas also.

3. When the movements of the vital force are controlled, this vital force no longer gives any scope for the sense organs to reach out towards worldly objects. Consequently the vital force fills the body and returns to its source, the Atman, where the mind also dissolves at the same time. It is, so to speak, as if a dam were raised across a rushing torrent, which would inevitably reverse the direction of its flow.

4. It is said that if one stops talking for a dozen years the mind will be rendered fairly calm, at which time the silencing of the thoughts altogether can be practiced. With a dozen years of practice of the latter variety, the silence attained will be profound and deep, and that is the state of samadhi. Sri Rama Yogi, a well known disciple of Sri Bhagavan, practiced the silence of the first variety and the progress he made is described in Paul Brunton's book, A Search in Secret India.
IV, "satata pratyavekshanat"

BY CONSTANT WATCHING (OF THE BREATH)

1. There are several methods advocated in the practice of breath control. The method the Maharshi teaches is a rare one: if one merely watches the breath and no attempt to control it is made, the breath of itself slows down almost to the vanishing point. This is a practical tip and is the essence of several types of yoga sadhana.

2. Normally in hatha yoga the nostrils are closed and opened with the fingers for definite intervals. Some say that if the time taken for inhalation is one unit, the retention of the breath should be for four units and breathing out for two units. The sadhaka practicing in this way is fighting a battle, as it were, with the force of the breath. Were this battle to be conducted the wrong way, dangers or disasters might follow, particularly if it were to be lost. Forced effort may end in various kinds of diseases; it may even cause madness, and in some cases, if the kundalini or life force rises uncontrolled, the body gets almost burnt up and death can result. So this practice needs to be done with great care and circumspection under the personal supervision of a Master, adopting easy techniques from time to time and different restrictions as to diet, time and posture. The Maharshi bids us strictly to avoid this method of hatha yoga.
Do not fight with the natural flow of the breath. Only watch it as if you were a witness to a process. This is called the 'sakshi bhava' in philosophical terminology,

3. The advantages of the Maharshi's method are many. It automatically turns the thoughts away from the ideas and objects of the world, effecting a severance of the world and one's self. The world of affairs will amount to zero for the practitioner of this method. All the tribulations that naturally follow any contact with the world cease, so that all disturbing factors are brought to an abrupt end. Not for him are the emotional surges and fits of despair found in the bhakti marga, nor are the anxieties of the karma marga present. The dangers of the yoga marga will never touch him; not even the troubles of the path of raja yoga will face him. One is almost the Divine, the kootastha, who is said to be the witness of the three states of consciousness – jagrat, swapna and sushupti.

4. The result will be the slowing down of the speed at which thoughts arise; they become slower. In the end, a thought arises and sinks, an interval ensues, and only then another thought arises. That means, since the thoughts arise in consciousness, the thoughts sink back again into consciousness, and before another thought ensues, there is only the consciousness free from thought. In reality, one is that consciousness, in which there is no idea of the manifested world, either gross or subtle. One is almost in the state of Divinity. It is the 'hrid' state of consciousness, which is thoughtless. One has reached the highest possible goal of individual effort in which the little self is not known; it is almost the attainment of the Atman.

5. The practice of this method needs no niyamas (observances); differences in time, circumstances, clime, personality, sex, race and religion are all extinguished. The moment you begin this practice you are taken away from the world's dualities. There, no more sastras, no more discussions trouble you. Others need not even know that you are a sadhaka of this sort. Generally people praise a sadhaka for his consistency, good nature and high spiritual attainment. This praise is the greatest danger to a sadhaka. In "Ulladu Narpadu" [Supplement, Verse 37] Bhagavan has clearly pointed out this danger. In this method, even the vanity of being a sadhaka is given up.

6. Above, I said, "almost the Divine". The reason for this reservation is that the Self, even in this state, is shrouded by the avarana sakti of Maya. No one can remove this shroud by their own effort. For when one is in the state of 'hrid', there is no individual left to make any effort for the removal of this veiling. Then what is the way? Nothing but Divine Grace can help you now. The state of 'hrid' contains in itself the unmanifested seeds which later manifest. The force of those seeds is weakened by the efflux of time and by the experience of their results in various worlds, both subtle and gross. When the force of those seeds becomes negligible, the Atman of itself emerges in all its glory. The state of 'hrid' is a negative experience. The state of the Atman is a positive one, entirely dependent upon its own Grace. So say the Kathopanishad Upanishad: "To him whom It chooses, It reveals Itself."

http://www.arunachala.org/newsletters/2011/may-jun.pdf

http://www.scribd.com/doc/48016589/Sri-Ramana-Leela-Krishna-Bhikshu