Layayoga: The Definitive Guide to the Chakras and Kundalini (16 page)

Fourth Stage of Yama (Control): Pranayama

The fourth stage of control is pranayama—breath-control. When ‘yama’ (control) is applied to control prana-wayus (different forms of bioenergy) the form ‘ayama’ is frequently used. The words nigraha, rodha and nirodha are also used to indicate control.

Pranayama is actually the process of controlling prana, the central bio-energy; and as this control is achieved through the process of the regulation of breath, it is usually called breathcontrol. It is said: ‘He who is well-restrained in all his actions, should control bio-energy carefully through the breath-process; as a result of this the bio-energy becomes so rarefied as to increase the power of breath-suspension. Thereafter expiration should be made through the nostrils. This process makes the restless mind fit for concentration’ (—Shwetashwataropanishad, 2.9). Here is a clear indication that the control of bio-energy is intrinsically associated with breathing. Furthermore, the rarefaction of the bio-energy causes a diminution of the internal organic activities to a very low level and this is helped by the decreased voluntary muscular activities in a static concentration posture. This physical state is an anti-oscillatory state of the mind. The rarefied bio-energy flow becomes very much less through the ida-pingala paths (the white and red energy lines), but is enhanced considerably through the sushumna path (the central energy line). This creates a state in which concentration becomes easy, prolonged and deep.

Ribhu, the exalted knower of Brahman, said: ‘When the throbbing of all the bio-energies ceases by the practice (of breath-control), the mind becomes non-mens, and what remains is the liberation’ (—Annapurnopanishad, 2.33). When the bio-energy is rarefied by the practice of breath-control, it ceases to throb and becomes calm. This causes the mind to be free from oscillation.

A complete control of respiration is associated with that state of the mind which is beyond the perceptive, intellective, affective and volitive phenomena. It is said: ‘The yogi will practise the absorption process in conjunction with the control of respiration and concentration; in this way when the respiration stops, the mind goes beyond the perceptive-intellective-affective states’ (—Tripuratapinyupanishad, 5.10). By the process of breath-control respiration can be controlled to the point when it will automatically stop. It is the state of what is technically called kewala kumbhaka—automatic breath-suspension. At this stage the mind is also automatically in deep concentration. However, the breath-control should be regularly practised. It is stated: ‘A student of yoga who is well-controlled in sleep and activities and lives on an abstemious diet, being in a lonely place with his mind without any thirst for wordly things and when the previous meal has been completely digested (that is on an empty stomach), should practise breath-control according to the process shown by his teacher’ (—Soubhagyalakshmyupanishad, 2.2).

The importance of the control of the breath and the mind for the development of super-concentration has been fully recognized. It is said: ‘The yogi should control the breath and the mind to accomplish superconcentration’ (—Trishikhibrahmanopanishad, Mantra Section, 22). Breath-control, practised regularly, develops intelligence and the power of concentration. So, the great yogi Dattatreya said: ‘The regular practice of breath-control develops intelligence. . . . By breath-control that spiritual knowledge which leads to liberation arises (through super-concentration)’ (—Darshanopanishad, 6.10–12).

Respiration is one of the intrinsic factors that causes the perceptive mind (chitta) to function, and hence the control of the mind is related to the control of respiration. It is stated: ‘There are two causes which make the perceptive mind to oscillate; they are the latent impression of feeling (wasana) and respiration; if one is controlled, the other also becomes inoperative. Of these two, first respiration should be controlled’ (—Yogakundalyupanishad, 1.1–2). The control of bio-energy means the control of respiration, as the former is inseparably associated with the latter, and through the latter the former control is achieved. So it is said: ‘The control of prana is this: prana means physical respiration, and ayama means kumbhaka (breath-suspension)’ (—Yogakundalyupanishad, 1.19).

The respiratory movements which are associated with the movement of air in the lungs, is a great factor in producing the oscillation of the mind. The diversification of the mind can be regulated by breath-control. It is stated: ‘The respiratory movements cause the multiformity of the mind; when the former is motionless, the latter also becomes calm’ (—Yogachudamanyupanishad, 89). It is also stated that the control of respiration causes both physical and mental development (—Warahopanishad, 5.46–49). Further, ‘When the subtle energy line system (nadichakra) is purified by breath-control, done in a right manner, the bio-energy enters easily into the central energy line (sushumna) by bursting through its entrance and, as a result, the mind becomes absolutely calm’ (—Shandilyopanishad, 1.7.9–10).

The process of breath-control consists of three acts: inspiring the atmospheric air into the lungs, expiring the air from the lungs, and the suspension of breath, either at the end of inspiration or of expiration. We have very ancient Waidika terms for the three respiratory acts, which are based on the Chandogyopanishad, 1.3.3. The word ‘prana’ is used to denote the action of expiring the air from the lungs. The actual process of expiring the air is ‘prana’ or ‘pranana’, that is, expiration. Similarly, the word ‘apana’ is used to denote the action of inspiring the air. The process of inspiring the air is ‘apana’ or ‘apanana’, that is, inspiration. The connection between the prana and apana is ‘wyana’. This means that at the end of inspiration and at the beginning of expiration, or at the end of expiration and at the beginning of inspiration, is the period in which the action of prana and apana has stopped. The cessation of prana or pranana (expiration) is ‘aprana’ (that is no expiration), and that of apana or apanana (inspiration) is ‘anapana’ (no inspiration). During the interval between the two processes there is neither inspiration nor expiration. This is wyana or ‘wyanayana’, that is, breath-suspension. So, we have the following terms:

Apana or Apanana        =  Inspiration

Prana or Pranana         =  Expiration

Wyana or Wyanayana   =  Breath-suspension

The interval at the end of apana and before the commencement of prana is ‘kumbhaka’. This is antah-kumbhaka (inspiratory breath-suspension). Again, the interval at the end of prana and before the commencement of apana is kumbhaka. This is bahya-kumbhaka (expiratory breath-suspension). Here, prana is expiration and apana is inspiration. These two terms are the same as older ones mentioned above. Here the term kumbhaka is used to denote breath-suspension, instead of wyana or wyanayana. This is based on the Muktikopanishad, 2,51–52.

Then we find that the term ‘ruchira’ was used synonymously with kumbhaka, that is, breath-suspension. And the terms ‘rechaka’ and ‘puraka’ for expiration and inspiration (—Amritanadopanishad, 9).

Pranayama (breath-control) has been defined as: ‘Pranayama is that in which the Gayatri mantra, combined with seven wyahritis to which the pranawa (“Ong”) is prefixed in each, and “shiras” (the last part of the mantra) are said mentally with controlled respiration’ (—Amritanadopanishad, 10). This is the basic Waidika breath-control in which the measures of inspiration, breath-suspension and expiration are the same. The mantra used in this breath-control consists of about sixty units. This means that the duration of inspiration is sixty units of time, let us say 60 seconds. The time of breath-suspension and of expiration is also 60 seconds in each case.

The three respiratory acts have been explained as: ‘The air should be expelled outside so as to make the lungs as if empty; this emptying is called expiration.

‘When the air is inhaled like the sucking in of water through the stalk of a lotus, it is called inspiration.

‘To be in a state when there is neither expiration nor inspiration and the body is completely motionless is called breath-suspension’ (—Amritanadopanishad, 11–13).

So, during breath-suspension the body should be maintained absolutely motionless. In other words, breath-control should be practised when the static posture has been mastered.

The preliminary practices of breath-control, when a student of yoga assumes a sitting posture, are as follows: ‘First a yoga posture should be assumed with the body erect, eyes non-moving, the upper teeth not touching the lower, the tongue retroverted (only in special cases), with chin-lock, the (right) hand on the nostrils to make breath-flow through a desired nostril, body motionless, and the mind at ease and concentrated, and then practise breath-control’ (—Trishikhibrahmanopanishad, Mantra Section, 92–94).

The order of breath-control is as follows: ‘First is expiration, then inspiration, then breath-suspension, and finally expiration; this is breath-control’ (—Trishikhibrahmanopanishad, Mantra Section, 94–95). This means that the inspiratory part of breath-control should start after a preliminary expiration.

The actual breath-control process is as follows: ‘First exhale the air from the lungs through the right nostril by closing left nostril with the fingers of the right hand; now inhale through the left nostril, counting 16, and then suspend the breath for 64 measures, and then exhale through the right nostril, counting 32. In this manner continue the process [both] in the inverse and [in] direct order’ (—Trishikhibrahmanopanishad, Mantra Section, 95–98). Here, the relative measures of inspiration, suspension and expiration are 1–4–2, So the 1–1-1 measures are modified in this process.

It is clearly said that: ‘Pranayama (breath-control) is composed of inspiration, breath-suspension and expiration. These three respiratory acts are in the form of “A”, “U” and “M”, that is, pranawa, so the pranayama is of the nature of pranawa’ (—Darshanopanishad, 6.1–2). Inspiration, breath-suspension and expiration are done in the following manner: ‘Inspire through the left nostril slowly, counting 16 and at the same time doing the sound-process (japa) with “A” of the pranawa and with concentration; then suspend the breath for 64 measures and at the same time make the sound-process with “U” of the pranawa and with concentration; and, finally, expire the air slowly through the right nostril and at the same time count 32 and along with it make the sound-process with “M” of the pranawa and with concentration’ (—Darshanopanishad, 6.3–6). So, the relative measures of inspiration, breath-suspension and expiration are 1–4-2, and the sound-process and concentration are added to the respiratory acts.

The breath-control process has two fundamental forms: sahita (inspiratory-expiratory-suspension) and kewala (noninspiratory-non-expiratory-suspension). The sahita is that form of breath-suspension which is done in conjunction with inspiration and expiration. The kewala is that form of breath-suspension in which there is no inspiration and no expiration, but only automatic breath-suspension. So it is said: ‘Breath-suspension is of two kinds: sahita and kewala. Sahita should be practised until the yogi is able to do the kewala. Sahita breath-control includes saryabheda (right-nostril breath-control) ujjayi (both-nostrils breath-control), shitali (lingual breath-control) and bhastri (tho-racico-short-quick breath-control)’ (—Yogakundalyupanishad, 1.20–21).

During breath-control three forms of muscular control should be adopted. They are mulabandha (anal-lock), uddiyana (abdomino-retraction) and jalandhara (chin-lock). So it is said: ‘During the four forms of breath-suspension, the three forms of control should be executed; they are anal-lock, abdomino-retraction and chin-lock’ (—Yogakundalyupanishad, 1.40–41).

There are other measures in inspiration, breath-suspension and expiration. It is said: ‘Breath-control is that in which the measure for inspiration is 12, for breath-suspension 16, and for expiration 10, along with the sound-process with “Ong”. The measure in the elementary type is 12 (in inspiration), in the middle type 24, and in the highest type 36’ (—Yogachudamanyupanishad, 103–104).

When breath-control is accomplished, certain signs appear. It is said: ‘Thence the yogi’s body becomes free from excessive fat and disease, eyes bright, countenance cheerful, sexual urge well-controlled and energy increased’ (—Shandilyopanishad, 1.7.13 :6).

So far we have talked about Waidika breath-control. Now, we shall consider the Tantrika form. It is said: ‘Pranayama is that in which the breathing movements, due to the throbbing of the bio-energy, are controlled. During pranayama one becomes conscious of the divine power’ (—Gayatritantra, 1.205).

By the control of breath the mind and the senses are spiritually purified. It is said: ‘Breath-control is of many kinds. . . . By breath-control the mind and the senses are purified’ (—Kularnawa, ch. 15, p. 75). It is also said: ‘The internal impurities are removed by breath-control. It is the best yoga practice. Without its help liberation is not possible. The yogis attain success through breath-control’ (—Gandharwatantra, ch. 10, p. 47). The throbbing of the bio-energy causes the oscillation of breath. By breath-control the throbbing of the bio-energy is controlled and the mind becomes calm. It is also said in the Gandharwatantra that the uncontrolled respiratory movements cause the mind to oscillate; when the breath is controlled, the mind becomes calm. Breath-control makes all forms of bio-energy calm. So it is said: ‘The ten forms of bio-energy, such as prana, apana, etc. are made to stop their throbbing by breath-control’ (Mundamalatantra, ch. 2, p. 3).

He who desires to control his breath should be moderate in eating, healthy, clean and sexually well-controlled. So it is said: ‘One who is healthy and eats moderately can control breath and becomes a yogi. . . . He who is clean and doing sexual control is able to control breath. Regular practice is absolutely necessary. Yoga is not possible without breath-control’ (—Rudrayamala, Part 2, 17.40–43).

In the Tantrika form the general terms for the three respiratory acts in breath-control—puraka (inspiration), kumbhaka (breath-suspension) and rechaka (expiration), have been generally accepted. It is said: ‘The inhalation of the atmospheric air into the lungs is termed puraka. The holding of the inspired air within, and without any inhalation or exhalation, is termed kumbhaka. Then the suspended breath should be expelled outside. This is termed rechaka’ (—Phetkarinitantra, ch. 3, p. 4).