Pranayama

Pranayama has been derived as Prana + A ‑ Yama + Ghain = Pranayama which means the controlling theory of Pranah.

All actions, physical or mental are performed with the help of energy, and one derives this energy from food, light, water and air. But the activation of the energy depends upon the movement of Pra’na Shakti (Vital Energy).

When there is no movement of Prana Shakti in a dead body, even if you put it in the light and give it food still it will not work. The external expression of Pra’n’a Shakti is accomplished through the medium of Indriyas (motor and sensory organs). As you move your hand or walk, understand that behind all these actions lie the Indriyas, which are working under the direction of the mind. Mind flows in accordance with the flow of Pra’n’a, that means according to inhaling and exhaling. That is why it has been said ‑

Indriya’n’a’m manona’thah manona’tho’stu ma’rutah

Mind is the master of Indriyas and mind itself is controlled by Va’yu. Va’yu enables respiration and respiration creates a rhythm according to which mind flows. Vibration of mind depends upon this rhythm.

When one is engaged in some vigorous physical activities, like jumping or running, the rhythm in the physical body is increased, simultaneously the flow of Pra’n’a Shakti also grows more while adjusting with the flow of the body. While running people breathe deeply and the effect on the mind is just the reciprocal, the more is the speed of respiration, the less is the mental power of thinking and receiving.

Conversely, if the mind is in some deeper thought and if its flow has increased, respiration shall grow very slowly. If you visualize your respiration after being engaged in deeper thought or after doing your Dha’ran’a’ and Dhya’na, you will find that your respiration is going on very slowly.

The more the mental flow or the more the concentration of mind, the less is the speed of respiration.

Conversely, if the respiration is in speed, mental concentration is less.

If a man eats something of his taste while running, he will be unable to enjoy the taste. He has eaten it physically but not mentally. It is only when one sits calmly and eats, that he can enjoy the taste. While running you cannot catch the fine music going on.

Spiritual practice also depends upon mental concentration which alone can enable you to proceed ahead towards the spiritual goal. Mental concentration can be helped by Pra’n’a Shakti, if the latter is under your control ‑ meaning thereby that you have attained a control over Pra’n’a Shakti by which you can increase or decrease its speed.

When you are practising Kumbhaka (hold the breath within or without) you have suspended your Prana Shakti for the time being.

When you willing Shakti or respiration, there is no chance of deep concentration or mental suspension.

As such to have mental concentration, you create a congenial situation through artificial process, and this artificial process is known as Pranayama.

Pra’n’a’nyamatyesah Pranayamah ‑ Pra’n’a’h yamayati ya sah Pranayama.

The phenomenon through which one brings the Prana Shakti under control is known as Pranayama.

Or Tasmin satisha’va’sa prashva’sayorgati vicchedah Pranayamah ‑ Respiration is going on under its natural system of control, the process by which you change the system and control it to flow as you wish, is known as Pranayama.

Since ancient times, the accepted formula of Pranayama is 1:4:2.

Pranayama has a close association with Vayu, as such the controlling centre of Pranayama should be such, with which Va’yu has a direct contact, and Va’yu has direct contact with heart and lungs, and with the rest of the body it has an indirect relation.

Anahata, therefore, is the natural Cakra for physical Pranayama, where you are not concerned with the psychic aspect.

Constant practice of Pranayama at Anahata will adjust and accustom all the glands, sub‑glands, joints of the body, its blood pressure.

Till such a stage has not been reached, Kumbhaka Pranayama should not be taught to the Sadhaka, he should only do Sadharana Pranayama (without Kumbhaka).

This is the reason why I have instructed you to take permission before teaching Kumbhaka Pranayama.

One who is doing it without taking permission, is taking risk over oneself.

There are some more points which are also kept in mind before teaching Sakumbhaka Pranayama. They are: ‑

1. For those whose blood pressure is low, Sahaja Pranayama is extremely beneficial.

But for those who have got high blood pressure, it is extremely harmful.

Before prescribing this Pranayama, therefore, blood pressure should be confirmed.

2. If one experiences headache, during Sadhana, one should not practise Pranayama.

Of course, one will do other lessons and when there is no more headache, one can do Pranayama

3. In Sakumbhaka Pranayama counting must be kept in view very strictly, because the span of time must not vary.

Prescribed number in Puraka, Kumbhaka and Recaka should be counted not with the help of numerals but with the help of Ista Mantra brought within the scope of Sargam.

4. The inner portion of body gets dry by this Pranayama, the Sa’dhaka practising it, therefore, should take fatty materials like milk products etc.

5. After being established in Kevalii Kumbhaka and developing an absolute devotion for the goal, one should be prescribed this Sakumbhaka Pranayama. Because flickering of mind towards unwanted directions will harm the Sa’dhaka.

6. Practice of Sakumbhaka Pranayama affects the belly to become pot‑like.

If the Sadhaka has to check it, he should practise Pu’raka’nta A’sanas e.g. Pashcimotta’na’sana. Where does Pranayama affect directly? It affects the whole area in which Pra’n’a Va’yu is active.

Prana Vayu resides from Vishuddha to navel point, from navel to anus functions Apana.

In the navel resides Sama’na Va’yu, which maintains a balance between Pra’n’a and Apa’na. When you inhale, there is pressure upon the Sama’na Va’yu from above by Pra’n’a Va’yu, and from below by Apa’na Va’yu, (as depicted in the picture) and vice versa is the case when you exhale.

As a consequence, when you practise Pranayama, all the three Vayu are affected, and thereby all the glands, plexii and sub‑glands lying in their scope or in their path, are affected.

These glands and sub‑glands control different propensities.

That means, they are directly connected with the mind. The relation of these glands with the mind is also accomplished through pituitary and pineal glands. These two uppermost glands have direct relationship with the lower Cakras.

The higher Cakras influence the lower ones and are themselves seats of mind and A’tma’ respectively. Thus the glands, sub‑glands and plexii are strongly associated with the mind, as such when the glands are affected by Pranayama, mind is automatically affected.

Normally, the mind influences the glands and sub‑glands, so much so that the hormone secretes in accordance with the mental thought. But in Pranayama the opposite is the case, the mind is influenced by the activation of the glands, it is a physico‑psychic approach.

Udana Vayu is in the vocal cord. The vocal cord controls Vaekharii Tattva which affects the expression of sound through the mouth.

Thus Udana Vayu is related to the expression of sound, which is always influenced by Pranayama.

It means that Pranayama also affects Udana Vayu. Vya’na Va’yu has its contact with all the plexii and controls the flow of all fluids through Na’d’iis, veins, arteries, nerves, etc. throughout the entire body. The flow implies the presence of Va’yu, otherwise the flow is not at all possible. Pra’n’a Va’yu is converted into Vya’na Va’yu.

This means Pranayama affects Vya’na as well, and the flow of all the fluids through Nadiis.

The vibration of the haemoglobin and each and every particle in the physical body is vibrating according to the rhythm of Pranayama. When adjustment has been accomplished between the rhythmic flow of Pranayama and vibrational flow of all the glands, sub‑glands, arteries, veins and each and every particle of the body, then only Kumbhaka Pranayama can be taught.

It may take 6 months, 1 year or 2 years to reach that stage.

Thus Prana, Apana, Samana, Uda’na and Vya’na Va’yus are directly affected by Pranayama. The rhythmic impact of the internal Va’yus affects the five external Va’yus (Na’ga, Ku’rma, Krkara, Devadatta and Dhanainjaya) instantly. For example, when under the influence of Apa’na Va’yu a portion of the food is transformed into stool and urine, and goes below, as a consequence, a vacuum is created in the upper portion, and to fill up the same, some other Va’yu enters the place. This latter Va’yu is known as Devadatta, whose scope increases gradually, and it affects the Man’ipura as well wherein lies the Vrtti of Ks’udha’‑Trs’n’a’ .

An impact on the gland of Trs’n’a’ vibrates the conscious mind and there emerges the feeling “I am hungry”. Man’ipura controls the Vrtti of Lajja’, Pishunata’, Iirs’ya’, Sus’upti, Vis’a’da, Ka’s’a’ya, Trs’n’a’, Moha, Ghrn’a’ and Bhaya. The effect on Trs’n’a’ then and there creates the feeling of being hungry. Now suppose, one is not having clear motions, scope of Devadatta does not increase, in that case one will not feel hungry and thirsty.

How does Dhanainjaya Va’yu work? Different nerve‑cells, nerve‑fibres, blood‑arteries, and glands of the human body get properly operated more in the sunlight, and get tired, and moonlight increases this tiredness.

As a consequence men sleep during the night under the influence of Dhananjaya, and it is also best for them to sleep. There are certain animals whose nerves, nerve‑fibres, blood‑arteries and glands etc. get operated during moonlight (e.g. owl, moles), during sunlight they can get operated so vigorously that they run away from sunlight and live in some dark place during day hours.

Pranayama physically affects the glands, nerves, nerve‑ fibres, sub‑glands and also the flow of all fluids (Rasa, Rakta urine etc.), that is, all the liquid matter of the entire body.

Pranayama is always done after having the mind concentrated over some Cakra which gets affected directly. In ordinary Pranayama more importance is paid to Ana’hata, but under especial circumstances and at particular times, you concentrate your mind over other Cakras as well, even on Mu’la’dha’ra and Svadhisthana. In Vishes’a Yoga mind is concentrated on several more Cakras during Pranayama, as a consequence all these Cakras get benefited.

In spiritual practice you find that on the physical side Ana’hata gets the first chance, since Pra’n’a’‑Va’yu is basically concerned with the lungs and heart, whose controlling point lies in Ana’hata. But you will also find that the controlling point is also affected in spiritual Pranayama. This directly affects the A’jina’ Cakra (Pituitary), that is, the conscious mind.

You will find with a Sa’dhaka who practises Pranayama a very basic characteristic that before doing any improper act they feel they should not do it, and if due to weakness of their Iccha’ Shakti they are unable to check themselves and do the evil act, instantly they start repenting. This is the direct effect of doing Pranayama . With the mind concentrated on the Ajina Cakra, Pranayama affects the particular cakra which is your point of concentration during Pranayama directly, and other Cakras indirectly.

It also affects the entire body, since the controlling rhythm is the same. The first Pa’n’d’ava, Yudhis’t’hira suggested that concentrating the mind on controlling points Lam’, Vam’, Ram’, Yam’, Ham’, T’ham’ etc. would bring better results.

Yogiis experienced practically that this had a better impact. Since then, it has been decided that the point of concentration during Pranayama should be the controlling point of a particular Cakra ‑ if in Mu’la’dha’ra, it should be Lam’, for Svadhisthana ‑ Vam’, for Man’ipura ‑ Ram’, for Ana’hata ‑ Yam’, for Vishuddha‑Ham’ and for A’jina’ ‑ T’ham’. since then it is known as `Yudhis’t’hira Vidya'.

If somebody is practising Pranayama to have control over five internal and five external va’yus, with no aim to have its impact on the mind and spirit, he/she achieves control over the respiratory organs and the limbs. If he is pracising Kumbhaka Pranayama (Shu’nya or Pu’rn’a) and is able to do this is Pranayama for a longer time, he can live beneath the earth for 10, 20 or 30 days or can live without food. Under such circumstances, body is just like a dead body, since Pra’n’a ‑ Shakti has been suspended.

This is known as Jada‑Samadhi, and the Sadhana through which this control is attained is known as Hat’ha Yoga. To a spiritual aspirant, Hat’ha Yoga has no importance, since the period of Jad’a‑Sama’dhi is just like the period of death and is meaningless.

There are 2 ways of Pranayama:

1. Without Cosmic Ideation as taught by Hatha Yoga
2. With Cosmic Ideation, as you practise

What is Hatha Yoga?

“Ha” is the acoustic root of ethereal factor and “T’ha” is the acoustic root of mind.

So Hatha Yoga means a process by which one controls the physical energy by mental force.

His mental energies are utilized or channelized for having control over the physical forces. There is no thought of spirituality here.

This Avidya Sadhana’ ‑ Ra’ks’asii or A’surii Vidya'.

This is Hathena kurute Karma.

Ha is the acoustic expression of sun and Akasha, and T’ha is the acoustic expression of both, mind and moon and so it is also Hat’hena Su’rya Candrena; when “Ha” is being operated by T’ha forcibly, it is called Hat’ha Yoga.

So when Pranayama is practised without Cosmic Ideation, it is called Hat’ha Pranayama. It does not help in spiritual elevation. But when Pranayama is done with Cosmic Ideation, it is called Sabiija Pranayama.

In the Sha’nti Parva of Maha’bha’rata, Yudhis’t’hira, in reply to a query on Pranayama, answers that the spiritual aspirants should practise Sabiija Pra’na’ya’ma and not Ha’tha Pranayama.

When the control over breath in Hat’ha Yoga shall end, man will degenerate into animality. The scope of Ra’ja Yoga extends from physical to mental and from mental to qualified spiritual, and Ra’ja’dhira’ja Yoga implies within it from physical to mental, mental to qualified spiritual and from the qualified spiritual to non‑qualified state i.e. Nirgun’a’‑Sthiti. A’nanda Ma’rga process of Sa’dhana’ is the Sa’dhana’ of Ra’ja’dhira’ja Yoga.

Those who attain mental power only, may harm the world. If an Avidya’ Ta’ntrika is possessed with the Pranayama Sa’dhana’ and attains the powers out of it, he shall become a terror for the society.

It so happens because of some reasons. While practising Pranayama, the Vayu gets concentrated at a particular place in Kumbhaka and mental stamina also gets concentrated at that place, while releasing the breath or Va’yu, ectoplasmic potentiality is also released simultaneously and it can directly affect the external physicality.

Harm can be easily done to the object ideated upon, while releasing the Va’yu, for with the release of breath, the ectoplasmic cell is also released and it can affect the object directly. Such a performance is done after Kumbhaka.

In A’nanda Ma’rga Sa’dhana’ you associate Pranayama with Cosmic Ideation and lead yourself towards spiritual elevation.

Ka’ma, Artha, Dharma and Moks’a are Caturvarga: Ka’ma comprises physical ambitions. Artha comprises physical and psychic desires. Dharma comprises qualified spiritual. Moks’a comprises non‑qualified spiritual. Ra’ja Yoga aims at the first 3 only, where as A’nanda Ma’rga Sa’dhana’, being Ra’ja’dhira’ja Yoga, aims at all 4.

The number of respiration happens to be from 21,000 to 24,000 in a day. Consciously or unconsciously, the system of respiration is always Pu’raka, Kumbhaka (for a small duration), Recaka, again Kumbhaka (for a small duration), and then again Pu’raka. It continues on. Thus there goes on speed‑pause; speed‑pause. Pu’raka is speed, Kumbhaka is pause and again Recaka is speed. Indriyas and mind accept things during the period of speed and assimilate them during the period of pause. In every sphere of this universe, you will find the phenomenon of speed and pause. You will find no motion in a straight line, rather every movement is systaltic and pulsative. You throw something in the sky, when it shall fall, it shall fall down in a pulsative motion. Your nerves are pulsative, and if they be not so, you cannot remain alive, be it animate or inanimate, it is all in a flux of pulsative motion.

Since assimilation is accomplished only during the period of pause, if there be no pause‑period how can you remain alive? You take food in the phase of speed, but you assimilate them in the phase of pause. You have read something with your eyes, but the mind will assimilate it only during the period of pause. Assimilation means subjectivization. You know that Pu’raka is followed by Pu’rna’ Kumbhaka (of a short duration) and Recaka is also followed by a Shu’nya Kumbhaka (of a short duration). You do not breathe in all at once after you have exhaled, in between there is a period of pause, when your breath is out of your body.

Scripture describes this period of Shu’nya‑Kumbhaka as death. When someone is unable to inhale in the same body from which he has exhaled, it is called death. An old man exhales in the last moment and inhales again in the mother’s womb, when he takes a new birth in the form of an embryo. A person actually dies as many times as he exhales, but commonly you call it death, when he is unable to inhale in the same body from which he had exhaled.

When you practise Pranayama, and increase the period of Kumbhaka, you increase the phase of pause, or the period of assimilation. A man is hardly able to assimilate 1% of the things in whose contact he comes across. The percentage of utilization of potentialities given to man by God is negligible. When you increase the phase of pause in Pranayama, through Kumbhaka, mind has also to remain in a state of pause under the pressure of circumstances, and thus it gets habituated to remain in a longer duration of pause, and develops a strength for the same. This is a very great significance of Kumbhaka Pranayama.

Before doing any physical action, a person inhales or exhales and thus unconsciously goes in the phase of Kumbhaka (Pu’rn’a or Shu’nya). When you climb up a mountain, you do Pu’rn’a Kumhaka unknowingly. But if you do the same consciously, you will get less tired. Though, Pu’rn’a and Shu’nya Kumbhaka, both are periods of pause, in physical actions, Pu’rn’a Kumbhaka helps you more than the Shu’nya Kumbhaka, whereas in the psycho‑spiritual realm, Shu’nya Kumbhaka is more helpful. To a Sa’dhaka, both are equally good, since he has to remain in a state of pause.

As Pranayama is itself a rhythmic phenomenon, one should practise it in the rhythm of an Is’t’a Mantra. The prescribed number in Pu’raka, Kumbhaka and Recaka should be counted not with numerals but with the help of Is’t’a Mantra brought within the scope of `Sargam'.

Iishvara Pran’idha’na causes the skin to become thinner. Correct Pranayama will enable the body to conserve more heat, and practise of correct Pranayama will make the body glassy. Since in Pranayama, the internal organs of the body are exercised upon, the environment should be clean. There should be no dirt or smoke. The Sa’dhaka should avoid these when he is in the preliminary stages of practising Pranayama. At the preliminary stages, with the expression of energy at the extremities of the body being less, one feels weakness (though actually he is not weak) in such a state. Therefore, he should avoid being in the intense sun, dirt, smoke, and cyclonic weather. He should also avoid a strong current of air.

The best season for starting Pranayama is the middle or end of any season. One should not be instructed to begin Pranayama when some new weather is approaching, that is during a change of season. At very high altitudes also, Pranayama cannot be practised. Perfection in Kaevalii Kumbhaka is signified by the fact that one can practise Pranayama in this stage without using the fingers if he so wishes. For Pranayama and Dhya’na, Siddha’sana is best suited. In the practising stage of Pranayama one should have a friendly feeling towards ideation should not be Ana’hata and above it, that is it should be either Ram’ or below to avoid pressure on heart. After the disease has been cured, he can do as usual.

IN SUPPLEMENT TO CARYA’CARYA PART III

1. Vasti Kumbhaka

S Sit in the posture in which people sit for passing stool, in the Indian style. When lymph enters the testicles, it is converted into semen and spermatozoa is also formed here. The movement of lymph in a wrong direction, often causes some disease of the testicles. Semen develops many glands. This is the reason why those who undergo an operation in Family Planning, and check the passage of Shukra Na’d’ii suffer from certain psychic complexes. Shukra Na’d’ii is the Na’d’ii situated at both sides of the testicles and it carries lymph in the testicles. The duration of Pu’rn’a Kumbhaka in this Pranayama is 20 seconds (that is the time taken in counting up to 20). It helps in curing hydrocele, and also helps in curing those youths who suffer by excessive seminal loss between the age of 16 and 20 years.

2. Shiitalii Pranayama

While inhaling through the tongue you should do hissing sound. This is banned at noon. This helps in curing the diseases which crop up due to defect in blood e.g. gonorrhoea, syphilis.

3. Shiitaka’rii Kumbhaka

It affects the vocal cord, and therefore helps in curing the defect in sound and also stammering.

Use of mouth in inhaling or exhaling is prohibited in normal Pranayama, but in (2) & (3) it has been allowed. As such one must not do normal Pranayama one hour before or after the above two Pranayamas.

4. Karkat’a Pranayama

This is helpful in curing the pain of diseases like cancer or gout. After being cured, one should leave this Pranayama. This is also prohibited in the night or midnight.

5. Paks’abaddha Pranayama

The point of concentration shall be the joint nearest to the affected portion of the body but in between the affected portion and the heart. The point of concentration (that means the joint) will go on changing, as the disease goes down as if you are chasing the disease, and must be done gradually on every joint of the affected portion, till the last joint has not been reached; meaning thereby that, if the point of concentration was taken as arm joint in the beginning, then when it is brought downwards, it must be done even on the last joint of the finger.