Práńáyáma Sádhaná
The greater the control a person has over the práńah, the stronger and more expanded will be the cittaʼs sthirabhúmi [state of stability of mind], and the greater its power of reaction. Citta, the object of the práńah, is static in principle (tamoguńátmaka), due to its passivity. Accordingly, the mutative principle is predominant in the motor organs, and the sentient principle in the sensory organs. The object with which the unit entity is concerned through the sensory organs is what we call “the knowable” (jineya). Whatever makes the unit entity attain contact with the objects through the motor organs is called kárya (action); and the object of práńah is called dhárya or “the sustainer, that which sustains”. As these dháryas are contacted by the práńáh [the collection of ten vital airs], it is impossible for the práńah to simultaneously hold or reflect on the citta all the objects which are collectively apprehended by more than one sense or motor organ.
When people read anything aloud, [speaking and] seeing at the same time, both their organs, the eyes and the tongue, are working simultaneously. The sound waves reach the citta through the medium of the acoustic nerves (afferent nerves) with the help of their vital force. At the same time, the sense of sight, or form tanmátras, of the letters of the alphabet, are reflected on their retinas and are also reaching their cittabhúmi, or ectoplasm, via their optical nerves with the help of that same vital force. It is not possible for one singular vital force to be present at two places at the same time and perform two different functions; so it has to both receive the sound waves as well as visualize the letters of the alphabet separately. If the vital force or energy remains engaged only in visualizing the alphabet, then the sound waves will not properly reach the ears. In such a case, if the readers are students, their sense perception will not be as good as their knowledge of language or spelling. Similarly if attention is paid more to only hearing, then the knowledge of language and spelling will suffer. You have certainly encountered many accredited scholars whose every line of script contains countless spelling mistakes. If you investigate the cause, you will discover that these people had and still have the habit of reading books aloud, softly uttering.
Similarly, those who give more importance to their motor organs cannot utilize their sensory organs well. Generally, those children who are very fond of games are less attentive to their studies. Their vital force being engaged with the practical application of ideas through the medium of the motor organs, it cannot properly apprehend ideas through the sensory organs. But then to attain success in action, the coordination of more than one sensory and motor organ in the same action is most desirable. Similarly, success in the field of knowledge is also accelerated as a result of the coordination and cooperation between several motor and sensory organs. So it is preferable for a student to read books aloud instead of silently, because then two organs become involved with one object and so there is less chance for the mind to become distracted.
According to the predominance of subtle or crude forces, we may divide the motor and sensory organs into three groups. The subtle sattvaguńa [sentient quality] is predominant in the vocal organ, and tamoguńa [static quality] in the region of the genitals. The vocal organ and hands are sattvaguńii because speech expresses internal ideas externally, and the hands give form to subtle inner feeling, or create arts and crafts. The feet are rajogúńii [mutative] due to their kinetic or locomotive characteristics, and the anus and the genitals are tamogúńii [static]. According to the five functional distinctions of speech, action, movement, excretion and procreation, we determine the individual characteristic of the motor organs. There are functional distinctions among the sensory organs also: the ear receives sounds, the subtlest of the tanmátras, and so it imbibes the greatest amount of sattvagúńa. The nose is tamogúńii in the highest degree. The ears and the skin are sattvaguńii and the tongue and nose tamoguńii.
Biologically also we find that the more unevolved a unit entity is the stronger are its tamoguńii organs. In extremely undeveloped or unicellular organisms we find no sexual distinction; due to their extraordinary sexual power they disintegrate their bodies into parts [schizogenesis, or “reproduction by fission”], according to necessity, for the maximum propagation of their species. But as the unit entities advance on the path of progress and higher mental development, the power of their organs wanes; and as a result higher organisms cannot bring forth their progeny singly due to their low sexual potentiality. So in them the distinction of male and female has become a necessity.
I have already said that [[práńá]] is tamoguńátmaka, for in its object, the dhárya, steadiness alone is the predominant factor. For lack of more than one organ under it, the práńa is collectively static. The greater the control one has over this [[práńá,]] the stronger is oneʼs power to accept or reject saḿskáras. These accepted or rejected saḿskáras are perceived in the mind during the still condition of the práńa, wherein it (práńa) finds its fulfilment. You are taking práńaʼs help every moment of your daily life. Just as you feel the heat or coldness of things through tactual inference or sparsha-tanmátra, similarly you know their hardness and softness through práńa. Suppose there is cotton and gold of equal temperature. The eye sensory organ will see them, the skin sensory organ will feel their hotness or coldness and the práńa will feel the hardness of the gold and the softness of the cotton. The ear sensory organ will hear a song and the práńa will appreciate its melody. The ears will hear a scandal and the práńa will receive its harshness and severity; and thus hearing it, will become hurt and feel pain – it will hold anguish (dhárya) in the mind. We call this capacity of the práńa to hold feelings, the “vital core”, or marma. The terms “hard” or “soft” that you apply to a person on the basis of your knowledge of the hardness of iron or the fluidity of water are also derived from your práńa-bodha, or vital sense. A “hard” man does not mean that the man is hard to the touch. A “hard” thought-wave is received by the práńa when the skin-organ touches something hard. You call a man “hard” only when his speech or behaviour creates a similarly hard thought-wave in your práńa through the medium of any other organ. In the same manner you call many people “soft”, also, donʼt you?
What is this práńa-bodha? I have already said that when the nerve or force of acceptance or rejection of inferences (tanmátras) establishes contact between its object and the sthirabhúmi, or apperceptive plate, of the citta, then alone does “sense” come into being. All the forces of the world prove their existence in this dynamic sthirabhúmi. The wave by which your acceptance or rejection of the tanmátras takes place cannot be a perennial one, because its permanence precludes the possibility of sensing. If the eyes could apprehend form-waves uniformly and continuously, or the form-waves were themselves continuous and uninterrupted, then due to their lack of division, the object to be “held” by the práńa could not have a place in the sthirabhúmi of the citta. In order to effect breaks in the waves they have to be pulsative and the stream of waves also has to be interrupted by pauses. Energy in motion is not continuous but flows in definite little jumps; thus the stream of energy has been called systaltic or pulsatory in the scriptures. This applies equally to all inferential (tánmátrika) flows, and these currents are received during their phase of contraction in sthirabhúmi of the citta, with the help of the práńa. So the more steadiness one can create in the práńa, the firmer and stronger shall be oneʼs power of receptivity.
The receptive power of práńa finds great scope for expression in a calm mind, with a calm body and calm organs; and its retentive power wanes tremendously during physical or mental restlessness. That is why a restless-minded boy cannot memorize his lessons – he cannot retain them in his práńa. A fickle-minded young man can earn his bread by hard labour, but he cannot take any serious responsibility.
Kálenálakśyavegena súkśmatváttanna drshyate.
It is only due to the interim motionlessness in the course of movement that a unit entity can comprehend anything. If one becomes restless, one cannot feel an object in the proper perspective. But there may be at least indistinct knowledge of the object due to a relatively slight calmness that still remains in the restlessness. A person in this state is generally called “bewildered”, in a state of doubtful comprehension. The shorter the period of this interim motionlessness, the greater the speed of motivity and thus also the degree of bewilderment. So you see, all forces, whether receptive or rejective, must be pulsative. When they are not pulsative, then their entities are outside the range of comprehension, and are therefore sensorily untenable and intellectually either untenable or quiescent.
The pause period of the systaltic movement is the opportune moment for the acceptance of any sensation or idea. Similarly, the greater the composure of the práńa, the stronger and keener is the power of receptivity. That is why spiritual aspirants take pains to keep their práńa under restraint and control. In the path of sádhaná [intuitional practice] there are two ways to control the práńa: práńáyáma [breath-control] and dhárańá [concentration].
Tasmin sati shvásaprashvásayorgativicchedah práńáyámah.
I have already said that the movement of every mundane force, whether active or reactive, must be pulsative. The period of contraction or cessation is the concluding state of the vital function. When this state of cessation is established permanently in the unit body, the vital functions totally cease. This is the state of death. In such a condition the mind and the other organs are inactive, and so in this long-lasting cessation nothing can be accepted or retained. The practice of práńáyáma is the practice of control of the práńa – of the expansion of the period of pause for the maximization of the power of concentration and receptivity. The vital expansion of the práńáyáma sádhaka is also pulsative, the only difference being that the pause is comparatively long. Even in the sádhaná of introspective concentration (dhárańá), when the sthirabhúmi of the citta is fixed on the object, the vital function is also obliged to gradually prolong the duration of the pause. In that condition the manifestive waves also diminish. Thus whenever people ponder something with rapt attention, the movement of their vital functions gradually becomes more and more tranquil due to the prolongation of the duration of the form waves of their object of imagination.
There are abuses of práńáyáma also. If sádhakas, during the period of práńáyáma-induced contraction, indulge themselves merely in the parading of their own petty vanity instead of using that force of contraction for the inculcation of Brahmabháva [Cosmic ideation]; that is, if they devote themselves to the expression of their own little egos, they will gradually tend towards crudeness. Even without practising práńáyáma, if people zealously propel their little egos towards worldly enjoyments, they will also meet the same fate. Práńáyáma is exceedingly harmful – devastatingly disastrous – for those without cosmic ideation, or Brahmabháva.(1) In common experience we find that whenever people absorb themselves in some work, their power of contraction increases, and the movement of their práńa becomes steady and regulated; but whenever they indulge in any sensuous or crude act, the movement of their práńa becomes remarkably unsteady and agitated. In such a condition their minds are not amenable to comprehension, thought or judgement.
The agitation of the body causes the agitation of the práńa. That is why all concentrative practices should be performed in a quiet posture (sthirásana), so that the practices of práńáyáma and dhyána (contemplation) may progress cohesively. At the time of meditation, repeated movements of the body – now lying, now sitting, now standing – are extremely detrimental to mental concentration. Such a practice defeats the very purpose of spiritual meditation....(2)
Jyaeśt́ha Púrńimá 1956 DMC
from “The Chariot and the Charioteer”
Subháśita Saḿgraha Part 4
...[Now], so long as the heart functions, all the afferent and efferent nerve fibres pulsate with the same rhythm. The pulsation of all the nád́iis also vibrates according to the same system. When one becomes engrossed in deep thought or dhyána, the nerve cells remain absorbed in this; their connection with the nerve fibres becomes weak. As a result, there is less pressure on the heart, as the pulse rate is reduced to some extent. As there is lesser need, the rate of breathing also become slower. Sometimes the pulse rate becomes so slow that it appears as if one is almost going to die. In the more elevated state, due to prolonged dhyána, it so happens that the pulse rate is completely suspended. The same thing happens in the case of nirvikalpa samádhi [the non-attributional stance]. In the deeper state of savikalpa samádhi [determinate trance] the pulse rate becomes feeble. In the state of absolute bliss the pulse rate becomes completely suspended, but it is not indicative of any physical abnormality or disease. It is a specific state of the psycho-physical entity being separated from gross materiality for the time being. When one takes to deep thinking, the pulse rate of the body also slows down.
Too much physical labour, running, too much running after material needs, too much crude thinking, obsession with materiality and persistent desire to do harm to others, increas the pulse rate. In most of these cases, the breathing rate becomes faster and the capacity of thinking is reduced. If one is going to do something without the support of conscience, then the thinking ability is impaired. When a person who is very materialistic is going to do an utterly unconscientious thing, it is found that their thinking ability is greatly impaired. They do not want to pay heed to good words, and do not want to understand, even if they hear good things, nor can they understand. When a person is used as an instrument to do something heinous or ignoble, they often take food and drink that are stimulating or intoxicating. Through this, the blood circulation and respiration become faster. Their judgement is also lessened. At that moment, they commit an extremely sinful act. When they come back to a normal state, their pulse rate becomes normal, the crest and trough also become normal, and the person regains the capacity of thinking properly. Then they start suffering from extreme penitence. They tell themself time and again, “Why did I do this? Why did I ever take to such a way?”
In Yoga practice, one gains control over the rate of breathing through práńáyáma. Práńáyáma means “control over the vital power or life force”. That is the reason why the practitioners of práńáyáma can do meditation for a relatively longer time. The practice of práńáyáma is necessary for one who seeks to concentrate the mind in meditation (dhyána). It is still better if one can do sakumbhaka práńáyáma. Otherwise, it is necessary for one to do akumbhaka práńáyáma. By this one establishes control over the flow of the [ten] vital airs in their crests and troughs.
The process by which the práńas in the body are controlled is called práńáyáma. Práńa, apána, samána, udána, vyána, nága, kúrma, krkara, devadatta, and dhanaiṋjaya – the collective name of these ten vital forces is práńáh. If you wish to increase your apperceptive power you must control the práńáh. Through regular practice, the mind will become concentrated. Práńáyáma is meant for sádhakas – it is better for those who are not spiritual practitioners not to take the risk of injuring themselves by doing práńáyáma.
Práńáyáma is also very beneficial for the physical body. Special práńáyáma practices are prescribed for specific diseases.
No one should practise práńáyáma without the permission of an ácárya.
1. Sádhárańa Práńáyáma – an ácárya will teach it
2. Sahaja Práńáyáma – a purodhá will teach it
3. Visheśa Práńáyáma – a purodhá will teach it
4. Ántara Práńáyáma – a purodhá will teach it
Closing the eyes, sit in either siddhásana, padmásana or bhojanásana. Do bhútashuddhi. After doing ásana shuddhi, concentrate your mind on the point that the ácárya will fix. Then, after doing cittashuddhi, ideate on the first syllable of your Iśt́a mantra, press and close the right nostril with the thumb of the right hand, and draw in a deep breath through the left nostril. During inhalation, ideate that infinite vital energy is entering the point from the infinite Brahma who is existing all around. After taking a full breath close the left nostril with the middle, ring and little fingers, and, taking the thumb away from the right nostril, slowly let out the air (Ideate that the infinite vital energy is returning from the point to that Infinite Brahma). During exhalation ideate on the remaining syllable of your Iśt́a mantra. When the breath has been fully expelled from the right nostril, inhale as fully as possible again through the right nostril. Afterwards, closing the right nostril with the thumb and removing the fingers, exhale the air through the left nostril. This completes one round.
For the first week, complete three rounds each time. The number is increased by one round every week until seven rounds is reached.
Práńáyáma can be practised up to four times in a day. If a person practising práńáyáma twice daily wishes to practise three times on any particular day, they may do so, but the person who practises twice daily must not suddenly increase to four times, because that will result in the body falling sick. Therefore it is advisable at first to do the practise twice daily, increasing it by one round per week. If, however, on any day práńáyáma is not completed twice, then at the end of the week, the number of times missed must be practised in compensation, before increasing the number of rounds.
Practitioners of práńáyáma should try to keep themselves away from dust, smoke, bad-smelling environments and excessive labour. It is very helpful to take a sufficient amount of milk products for the first two months following commencement of the practice.
Shiitalii kumbhaka: Sit in padmásana. After closing both the nostrils and sticking out the tongue, inhale as deeply as possible the cool air of the morning, evening or midnight hours. Keeping the nostrils and mouth closed, hold the breath for eight seconds, then exhale gradually through the nose. Do this eight times continuously. After completion, massage the diseased portion of the body.(3)
| Shrii Shrii Anandamurti |
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