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In the Bhagavad Gita, the verse describing the relationship between prana and apana also refers to ajapa (4:29):
अपाने जहवति प्राणं प्राणेऽपानं तथाऽपरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः॥ Apana is absorbed in prana (by some), and prana in apana by others. By restraining the courses of prana and apana,
(the yogi is) wholly occupied in pranayama. Prana is the ingoing breath, apana is the outgoing breath. So represents prana and Ham represents apana. Some aspirants merge prana with apana, that is, they join So with Ham, which then becomes Soham. Other aspirants join apana with prana, that is, they join Ham with So, which becomes Hamso.
There are other sadhakas who restrain both prana and apana. The Bhagavad Gita (5:27-28) also refers to the method of equalizing prana and apana:
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ यतेंद्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा एव सः ॥ Shutting out all thoughts of external enjoyments, with the gaze fixed on the space between the eyebrows, having equalized prana and apana that manifest as inhalation and exhalation in the nostrils, he who has brought his senses, mind and intellect under control, such a contemplative soul intent on liberation and free from desire, fear and anger, is ever liberated.
This practice of ajapa japa has been referred to in the scriptures as viloma ajapa.
The Gheranda Samhita (5:84-96) describes a specific method of ajapa japa and calls it kevali pranayama. It says that while a normal person performs the ajapa constantly but unconsciously, the yogi should perform it consciously as a practice. Eight or at least three times a day he should chant
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