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Controlling the vital force within

Pranayama has been called ‘inner agnihotra’ because it burns up toxins
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Dr Satish K K

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Pranayama, the fourth limb of Ashtanga Yoga, is the practice of controlling and manipulating prana for physical and metaphysical purposes. Prana is the universal principle of energy that pervades everything, whether living or inert, visible or invisible. In human beings, prana is both the respiratory breath and the vital force that governs different functions of the body in its various manifestations.

Three processes

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Pranayama is a configuration of three processes — puraka, kumbhaka and rechaka — inhalation, retention and exhalation respectively — that are undertaken consciously in the prescribed way. Generally, the time taken for puraka, kumbhaka and rechaka is in the ratio of 1. 4. 2 respectively. The practice is continued till at least the first udghata is possible that is when the breath rises from Manipura Chakra in the navel, and strikes at the palate. Kumbhaka is the most important segment of pranayama. When practiced along with puraka and rechaka, it is called, sahita kumbhaka; without them, it is called kevala (only) kumbhaka. In kevala kumbhaka, sense activity gets suspended and prana ascends to the higher regions of being.

Broad classification

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The Yoga Sutras of Patanjali (II. 50-51) classify pranayama into four parts. These are: bahya, in which breath is exhaled and held outside the body; abhayantara, in which breath is inhaled and held inside the body; stambhavritti, in which breath is stopped suddenly; and finally, bahyabhyantara -vishayakshepi, in which one transcends internal and external movements of breath, without any conscious effort. If pranayama is accompanied by japa, chanting of a mantra, or meditation, it is called sagarbha; if not, it is called agarbha. Yogic bandhas or locks, namely jalandhara, uddiyana and mula, applied respectively at throat, abdomen and anus, are also efficacious for controlling prana.

Different forms

There are about fifty traditional forms of pranayama, besides many more. Important among them are: anuloma-violoma/ nadi shodhana, bhramari, agnisara, surya bhedi, chandra bhedi, bhastrika, ujjayi, shitali, shitkari, murchha, and udgitha. Each has a different breathing pattern, timing, set of rounds and use. All types of pranayama should be practiced while being seated in siddhasana, sukhasana, swastikasana or padmasana , with the spine held erect, but a few like udgitha or anuloma-viloma, can be performed anytime, whether standing, traveling, or in bed.

Suitability to seasons

Pranayama should be adapted to seasons — shitali and shitkari are useful in summer due to their cooling effect; suryabhedi in winter, as it produces heat; plavini during ritu sandhi, the transition of seasons (March-April and September-October) as it balances the vitiated dosha-s or bio-elements in the organism; and so on. Pranayama should also harmonise with a person’s prakriti, nature, and capacity. Anuloma-viloma pranayama suits everyone in all climates. While bhastrika and agnisara pranayama-s are said to tone up the solar plexus, bhramari and ujjayi render equipoise, udgitha and pranava elevate consciousness.

Consistent practice

To get the desired result, pranayama should be practiced regularly for 20-30 minutes daily, under the guidance of an expert. In normal course, each breath-cycle begins with exhalation followed by inhalation, retention, and then exhalation again. It may also begin with alternate breathing through ida and pingala nadis – left and right channels respectively of prana, or with deep breathing through both nostrils, which is not considered pranayama in the orthodox sense of the term. In shitali and shitkari types of pranayama, breath is taken by mouth. During shvasa-prashwasa prakriya or the process of breathing, one should feel that the purest elements in the universe are being inhaled, while negative stuff in the body and the mind are being exhaled.

Caption

Pranayama has been called ‘inner agnihotra’ after a healing-fire, Vedic ritual, because it burns up toxins, and purifies 72,000 blood vessels. It is also named ‘prana-apana yajna’, because it amalgamate life-currents – prana flowing upwards and apana flowing downwards – signifying the sacrifice of the lower self to the higher. When life-energy is stabilised, sushumna, the central channel of prana, is activated, and becomes the passage of kundalini-power on its way to sahasrara at the crown of the head. The microcosm becomes the macrocosm.

(Dr Kapoor is a noted educationist,

historian and spiritualist)

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