Ome, Shrihadim Paramanandam, Upadeshhtaram,

Vyapakam, Sarvulokha, Nāāraqa narnam Tamm namyaam. So in Aparokshanubhuti, we were studying Vedantic meditation, Nidhyasana. You study the text, hear it from a teacher, that is called shravana, literally hearing. Think it through. Ask questions. Think it through. That is called

Manana. After you know the teaching, after you have gained some clarity in it, then you

bear down upon it, assimilate the teaching, make it a living teaching in Nididhyasana.

Nidhyasana is Vedantic meditation. And Shankaracharya has given Nidhyasan in this text in details he deals with Vedantic meditation

as a 15 step process or 15 practices.

And the last time we saw Pranayama.

You remember that Shankaracharya has borrowed the terms from yoga, but given it a distinct

Vedantic interpretation. Pranayama is control of the breath.

Ayama means control. So the yogis discovered that the breathing is connected to the state of the mind.

And if you can control the breathing, make it calm and rhythmic and regular and deep, the mind also becomes peaceful.

And so they studied it in great detailed and generated or devised multiple practices.

If you go to a good Hata Yoga teacher, they can teach you many of those pranayama techniques.

But Shankaracharya here gives a deeper meaning, a more advanced meaning, a Vedantic meaning to prana yama.

What he says is dwelling on Brahman is prana yama.

How is that prana yama? What is the practice then?

The practice is Pranayama has three parts, breathing out, breathing in, holding the breath.

So breathing out is called rechaka, breathing in is called Puraaka, and holding the breath is called kumbhaka.

Shankaracharya gives distinct Adwaitic meanings to each of these terms.

Breathing out is not the common thing what we understand by that.

Breathing out, not like that.

Breathing out is you breathe out the universe.

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