PKR

 Puraka, Kumbhaka and Rechaka.

Saguna parnayama,  when 5he breadth is inhaled the inhalation is measured by the time taken to mentally recite a well known mantra. Puraka.

So also when the inhaled breadth is suspended the time taken is measured by the time taken to recite a mantra kumbhaka.

So to when exhalation too the time taken is measured.

Traditionally, the duration of Puraka, Kumbhaka, and Rechaka was often measured not with a clock but by the mental repetition (mānasa japa) of a mantra. This served two purposes: it regulated the breath and kept the mind fixed on the Divine instead of merely counting numbers.

Commonly used mantras include:

Om (ॐ) – the simplest and most universal.

The Gayatri Mantra (mentally repeated).

The So'ham mantra ("So" during inhalation, "Ham" during exhalation), which naturally follows the sound of the breath.

A personal Guru Mantra or Ishta Devata Mantra given during initiation.

For example, an ancient beginner's ratio might be:

Puraka – mentally chant "Om" 4 times.

Kumbhaka – chant "Om" 16 times.

Rechaka – chant "Om" 8 times.

This is the well-known 1 : 4 : 2 ratio found in many classical yoga texts. Beginners, however, usually start with much gentler ratios such as 1 : 1 or 1 : 2, and only gradually increase under the guidance of a competent teacher.

From a spiritual perspective, the mantra is more important than the count. The breath becomes an offering:

During Puraka, one receives the Lord's grace.

During Kumbhaka, one dwells in His presence.

During Rechaka, one surrenders all ego and impurities to Him.

Thus, in the Indian tradition, prāṇāyāma is not merely breathing exercise; it is breath united with mantra and awareness, making it both a physical and a spiritual discipline.

For beginners.

Puraka, Kumbhaka, and Rechaka are the three fundamental stages of yogic breathing (prāṇāyāma). They are described in classical yoga texts such as the Yoga Sutras of Patanjali, the Hatha Yoga Pradipika, and the Gheranda Samhita.

Puraka (पूरक) – Inhalation

"Puraka" means "to fill."

It is the slow, steady drawing in of the breath, filling the lungs without strain.

Symbolically, it represents receiving life, divine energy (prāṇa), and fresh vitality.

Kumbhaka (कुम्भक) – Retention of the breath

"Kumbha" means "pot" or "vessel." During retention, the body is likened to a pot holding prāṇa.

There are two principal types:

Antara Kumbhaka – holding the breath after inhalation.

Bahya Kumbhaka – holding the breath after exhalation.

Advanced texts also describe Kevala Kumbhaka, a spontaneous suspension of breath that arises naturally in deep meditation.

Kumbhaka is regarded as the heart of prāṇāyāma because it steadies the mind and helps regulate the flow of prāṇa.

Rechaka (रेचक) – Exhalation

"Rechaka" means "to empty" or "to expel."

It is the slow, controlled release of the breath.

Symbolically, it represents letting go of impurities, tension, ego, and mental restlessness.

Their deeper spiritual significance

Many teachers compare these three stages to the cosmic functions:

Puraka – Creation (Sṛṣṭi), associated with receiving and beginning.

Kumbhaka – Preservation (Sthiti), associated with stillness and balance.

Rechaka – Dissolution (Laya), associated with release and transformation.

Some traditions also relate them to the sacred syllable AUM:

A (Akāra) – Puraka

U (Ukāra) – Kumbhaka

M (Makāra) – Rechaka

The silence after AUM corresponds to the stillness beyond breath.

Practical guidance

For beginners, the breath should always remain gentle and comfortable. A simple practice is:

Inhale (Puraka) for 4 counts.

Exhale (Rechaka) for 6 counts.

Breath retention (Kumbhaka) should be learned gradually under the guidance of a qualified yoga teacher, as forceful or prolonged retention can be unsafe for people with certain medical conditions.

Ultimately, the purpose of Puraka, Kumbhaka, and Rechaka is not merely to strengthen the lungs but to calm the mind, purify the subtle channels (nāḍīs), and prepare the practitioner for meditation. As the breath becomes steady, the mind also becomes steady—a principle emphasized throughout the yogic tradition.

P and L

Human beings naturally tend to think in terms of gain and loss, because our minds evolved to secure survival. We ask:

What will I get from this?

What will it cost me?

Is it worth my time?

Am I ahead or behind?

This way of thinking is useful in trade, business, and practical affairs. But when it spreads into every aspect of life, it becomes a prison.

A mother does not calculate profit and loss when caring for her child. A true friend does not keep an account book of favors. A devotee does not worship God because the balance sheet is favorable. A sage does not seek truth because it is profitable.

Many of the greatest things in life cannot be measured:

Love cannot be weighed.

Beauty cannot be counted.

Wisdom cannot be purchased.

Devotion cannot be priced.

Character cannot be audited.

The ancient Indian view distinguished between artha (material gain) and dharma (right conduct). Dharma often asks us to do what is right even when there is no apparent profit. Sometimes it even requires accepting a loss.

In the Mahabharata, Yudhishthira repeatedly chooses dharma over immediate advantage. From a worldly perspective, many of his decisions seem unprofitable. Yet the epic teaches that some values are greater than gain.

A tree gives shade to the traveler who may never return. A river does not charge for its water. The sun shines on the saint and sinner alike. Nature itself operates on a principle larger than profit.

Perhaps that is why contentment (santosha) is counted among the qualities of Sattva. The contented person asks not, "What more can I gain?" but "What is the right thing to do?"

When profit and loss cease to be the only measure, life acquires another dimension—meaning. And meaning often outlives profit.

Modhera.

 The Modhera Sun Temple is one of the finest surviving Sun temples in India. It is located in the village of Modhera in Gujarat and was built around 1026–1027 CE during the reign of Bhima I.

Unique Features

1. Dedicated to Surya The temple was built for the worship of the Sun God, Surya. The sanctum was designed so that on certain days the first rays of the rising sun would illuminate the deity.

2. Three Main Sections

Surya Kund (Ramakund) – a magnificent stepped tank with numerous small shrines.

Sabha Mandapa – the assembly hall with exquisitely carved pillars.

Guda Mandapa – the main shrine.

Architectural Marvel

The carvings depict scenes from the Ramayana, Mahabharata, Puranic stories, celestial beings, dancers, musicians, and everyday life. The workmanship is comparable to the finest Hoysala and Khajuraho sculptures.

The temple is aligned east-west and demonstrates remarkable astronomical knowledge. Like many ancient Indian temples, it combines spirituality, mathematics, engineering, and art into a single sacred structure.

A Fascinating Fact

Today no regular worship is performed in the sanctum. The temple is preserved as a historical monument and is protected by the Archaeological Survey of India.

For lovers of Indian temple architecture, Modhera is often mentioned alongside Konark Sun Temple and Martand Sun Temple as one of the great Sun temples of India.

Its Surya Kund alone is so geometrically perfect and artistically rich that many visitors spend hours studying its steps, shrines, and symmetry. It is a place where devotion, sculpture, astronomy, and architecture meet in harmony.

Parva.

 The Mahabhsrata of Krishna dwaipayan vyasa.

Adi parva.

Dabha parva.

Vana parva.

Virata parva.

Udyoga parva.

Bhishma parva.

Drona parva.

Karna parva.

Salsa parva.

Sauptika parva.

Stree parva.

Shanti parva.

Anusara parva.

Aswsmedha parva.

Asramavasika parva.

Masada parva.

Mahaprasthanika parva.

Swargarohanika parva.

Wisdoms first.

 The ten properties included in saltwater or goodness are gladness, cheerfulness, enthusiasm, fame, righteousness, contentment, faith, sincerity, librarlitie and lordship.

The nine properties included in Rajas or passion are belief in the deities, charity, enjoyment and endurance of happiness and sorrow, disunity, exhibition of manliness, lust and wrath, intoxication,pride,malice and disposition to revile.

The eight qualities included in Tamas or darkness are unconsciousness  stupifaction, excess of stupifaction, muddiness of unde.rstanding, blindness, sleep, heedlessness and procrastination.

The seven incidents of buddhi or understanding are Mahatma, consciousness and the five subtle essences.

The six incidents of mind are mind and the five senses.

The five incidents appertaining to space are space, water, WI d, light and earth.

According to a different school of philosophy  buddhi or the understanding is said to have four incidents appetizing to it, doubt  ascertaining  pride and memory.

Tamas also is regarded to have only three incidents inability of comprehension, partial comprehension, and totally erroneous comprehension.

Rajas passion is having only two incidents of inclination and sorrow.

Santa has but one incident enlightenment.

This  is an interesting philosophical classification of human nature and consciousness. It resembles ideas found in the Mahabharata's Moksha Dharma and later Sankhya thought, where the entire universe and the human mind are analyzed according to the three gunas—Sattva, Rajas, and Tamas.

Sattva (Goodness) – 10 qualities

Sattva is the principle of light, harmony, purity, and wisdom.

The qualities listed are:

Gladness

Cheerfulness

Enthusiasm

Fame born of good conduct

Righteousness (Dharma)

Contentment

Faith

Sincerity

Liberality (generosity)

Lordship or self-mastery

A person dominated by Sattva becomes calm, joyful, balanced, and naturally inclined toward truth.

Rajas (Passion) – 9 qualities

Rajas is activity, ambition, desire, and restlessness.

The qualities listed are:

Attachment to rituals and deities for desired results

Charity performed with expectation

Enjoyment of pleasure and endurance of pain

Disunity and competition

Display of manliness, power, or achievement

Lust

Wrath

Intoxication and pride

Malice and criticism of others

Rajas keeps the world moving, but it also binds one through desires and attachments.

Tamas (Darkness) – 8 qualities

Tamas is inertia, ignorance, and obscuration.

Its qualities are:

Unconsciousness

Stupor

Excessive dullness

Confused understanding

Blindness (literal or spiritual)

Sleep

Heedlessness

Procrastination

A Tamasic person postpones what should be done and often fails to see reality clearly.

Seven incidents of Buddhi (Understanding)

The passage then moves deeper into metaphysics.

The seven are:

Mahat (Cosmic Intelligence)

Individual consciousness 3-7. The five subtle essences (tanmatras) of sound, touch, form, taste, and smell.

This describes how intelligence manifests and becomes the basis of the material world.

Six incidents of Mind

Mind (Manas)

Hearing

Touch

Sight

Taste

Smell

The mind coordinates the information received by the five senses.

Five incidents relating to the material world

The passage likely refers to the five great elements (Pancha Mahabhutas):

Space (Akasha)

Air (Vayu)

Fire/Light (Agni)

Water (Ap)

Earth (Prithvi)

These are regarded as the building blocks of the physical universe.

Alternative philosophical classification

Another school simplifies these categories.

Four functions of Buddhi

Doubt

Determination or ascertainment

Pride (sense of "I know" or egoic appropriation)

Memory

Three forms of Tamas

Non-comprehension

Partial comprehension

Wrong comprehension

This is a profound observation. Ignorance is not merely knowing nothing. It may be:

Not understanding,

Understanding only partly,

Understanding incorrectly.

The third is often the most dangerous.

Two forms of Rajas

Inclination or desire

Sorrow

Desire and sorrow are linked. When desire is fulfilled, more desire arises; when frustrated, sorrow appears.

One characteristic of Sattva

Enlightenment

Ultimately all the many virtues of Sattva culminate in a single result: illumination of truth.

A beautiful takeaway

The sages are telling us that:

Tamas hides reality.

Rajas distracts us from reality.

Sattva reveals reality.

When Tamas decreases, we awaken. When Rajas becomes purified, we serve. When Sattva becomes perfect, wisdom dawns.

Yet even Sattva is not the final goal. The highest state is to transcend all three gunas and abide in the Self, as taught in the Bhagavad Gita:

"The one who sees that the gunas alone act, and knows That which is beyond the gunas, attains My Being."

This classification is not merely about the universe; it is a mirror for self-examination. Every day we can ask ourselves:

Is this thought arising from Tamas?

Is this desire arising from Rajas?

Is this clarity arising from Sattva?

That inquiry itself is the beginning of wisdom.

A parable.

 A man spends his days complaining to God, believing that no one suffers as much as he does. One night, God appears in a dream and says:

"Gather all your sorrows into a gunny bag and bring them to the temple before dawn."

The man arrives at the temple and is astonished. The courtyard is filled with people carrying bags of misery. Some bags are much larger than his own. Even those he had envied—the smiling neighbors, the wealthy merchant, the respected elder—carry heavy burdens.

A voice announces:

"Hang your bags on the nails in the wall. When the lights go out, you may choose any bag you wish. When the lights return, the bag beside you will be yours forever."

The lights go out.

When the lights return ten minutes later, a strange sight is seen. Every person is standing beside his own bag.

Why?

Because each had glimpsed the contents of the others' bags.

The rich man carried loneliness. The healthy man feared losing his child. The smiling woman hid unbearable grief. The successful merchant lived with constant anxiety.

Each person realized:

"My suffering may be painful, but I know it. I have learned to bear it. Another's burden may be far heavier than it appears."

So everyone chose their own bag.

The story teaches several truths:

We compare our pain with others' appearances, not with their realities.

Every life contains hidden struggles.

Gratitude begins when comparison ends.

Compassion grows when we remember that everyone carries an unseen burden.

There is a saying from the wisdom traditions:

"The world is full of suffering, but much of it is concealed behind smiling faces." from the perspective of the Bhagavad Gita, every person carries the results of past actions, duties, relationships, and lessons meant for their growth. We may not understand why a burden has come, but how we carry it shapes our lives.

A known devil is better than an unknown one.

That realization often turns complaint into gratitude and judgment into understanding.

Stubborn.

 Many older men become more stubborn, but it is not true of all older men. Some become more flexible, patient, and wise with age. When stubbornness does appear, it often has several causes:

1. A lifetime of experience

An older person has spent decades observing life, making decisions, and facing consequences. Over time, he may develop strong convictions and feel that his experience has proven what works and what does not.

2. Loss of control

Aging often brings changes in health, mobility, income, social status, and independence. Holding firmly to opinions, routines, and habits can provide a sense of control when other aspects of life are changing.

3. Comfort in familiarity

The human brain generally prefers familiar patterns. As people age, they may become less interested in experimenting with new ideas, technologies, or lifestyles and more attached to what has served them well.

4. Identity and self-respect

Certain beliefs and habits become part of a person's identity. Changing them may feel like admitting that one's past choices were wrong, which can be emotionally difficult.

5. Cognitive changes

Some older adults experience reduced mental flexibility, making it harder to switch perspectives quickly. This is a normal part of aging to some degree, though it varies greatly from person to person.

6. Fear disguised as certainty

Sometimes what appears as stubbornness is actually concern or fear—fear of losing relevance, security, health, family traditions, or cherished values.

The other side

Older people often see younger generations as impulsive, while younger people see older generations as stubborn. In reality, both groups are usually trying to protect what they believe is important.

There is a saying:

"The young know the rules; the old know the exceptions."

Age can bring rigidity, but it can also bring wisdom, perspective, and patience. The challenge for everyone—young or old—is to hold convictions firmly enough to guide life, yet lightly enough to learn something new.

From a spiritual perspective, many traditions teach that true wisdom is not merely accumulating knowledge but remaining teachable throughout life. The sages of the Vedas, even after gaining immense knowledge, continued to ask questions, learn, and seek deeper truth. That openness is often a sign of genuine maturity.

an interesting observation of women, but it is important to remember that it is a tendency, not a rule. Some older women are very adaptable, while some are quite stubborn. Likewise, some older men adapt readily to change.

That said, there are a few reasons why older women are often perceived as adjusting more quickly:

Social roles and lifelong adaptation

Traditionally, many women have had to adapt repeatedly throughout life:

Marriage and moving into a new family.

Raising children through different stages.

Managing changing household circumstances.

Caring for aging parents, spouses, and grandchildren.

Because of these experiences, many women develop flexibility as a practical survival skill.

Relationship-centered thinking

Research often finds that women, on average, place greater emphasis on maintaining relationships and social harmony. When change is necessary, preserving family bonds may become more important than winning an argument.

Emotional expression

Women are often encouraged from a young age to talk about feelings and seek support. Discussing worries and adjustments can make transitions easier. Men, in many cultures, are more likely to internalize concerns and resist change until they are forced to confront it.

Different sources of identity

Many men derive a significant part of their identity from their profession, authority, or role as provider. Retirement or loss of physical strength can therefore feel like a major disruption. Women may derive identity from a broader network of relationships and roles, which can sometimes make life transitions less threatening.

Adaptation through caregiving

Caregiving requires constant adjustment. Whether caring for children, spouses, or elders, many women spend years responding to changing needs and circumstances. This can cultivate resilience and adaptability.

But there are exceptions

Older women can be extremely resistant to change when it involves:

Family traditions.

Religious practices.

Cultural values.

Established routines.

Anyone who has tried to alter a grandmother's cherished recipe or festival custom knows that adaptability has its limits!

A traditional Indian perspective

Many Indian texts praise sahanshakti (the power of endurance and accommodation) as a feminine strength. This is not portrayed as weakness but as a form of resilience—the ability to bend without breaking, like a bamboo that survives storms while a rigid tree may snap.

At the same time, our traditions also celebrate women of unwavering firmness, such as Gargi Vachaknavi, Maitreyi, and Andal. They were not known for simply adjusting; they stood firmly for truth as they saw it.

Perhaps the healthiest path, for men and women alike, is a balance: roots deep enough to preserve one's values, and branches flexible enough to sway with changing winds.