The art of preparing the mind for pranayama.

When the breath is steady or unsteady, so is the mind, and with it the yogi. Hence, the breath should be controlled.

• The tree of life is said to have its roots above and its branches below, and so it is with man, for his nervous system has its roots in his brain. The spinal cord is the trunk descending through the spinal column, while the nerves run down from the brain into the spinal column.

• This content is concerned with the mental preparation.

• The arteries, veins and nerves are channels for circulating and distributing energy throughout the body. The body is trained by practice of asanas, which keep the channels free from obstruction for the flow of the prana. Energy does not radiate throughout the body if the nadis are chocked with impurities. If the nerves are entangled, it is impossible to remain steady, and if steadiness cannot be achieved the practice of pranayama is not possible. If the nadis are disturbed, one's true nature and the essence of things cannot be discovered.

• The practice of asanas strengths the nervous system, and the practice of savasana soothes ruffled nerves. If the nerves collapse so does the mind. If the nerves are tense, so is the mind. Unless the mind is relaxed, silent and receptive, pranayama cannot be practised.

• In its search for peace the modern world has become interested in the benefit of meditation and the ancient art of pranayama. Both disciplines are fascinating at first, but as time passes it is apparent that they are not only very difficult to learn but that they are very tedious and repetitive, because progress is very slow. On the other hand, the practice of asanas is fascinating and absorbing throughout, as the intelligence is focused and recharged in various parts of the body. This creates a feeling of exhilaration. In pranayama attention is initially on the two nostrils, sinus passages, thorax, spine and diaphragm. Thus pranayama cannot become absorbing until body and mind are trained to receive the flow of breath; months or years may pass without much progress, yet by sincere and unwavering efforts, and by perseverance, the sadhaka's mind becomes receptive to the regulated flow of breath. Then he starts to experience the beauty and fragrance of pranayaam, and after years of practice he will appreciate its subtlety.

• For the practice of pranayama of pranayama there are two essentials, a stable spine, and still but alert mind. Bear in mind, however, that those who practise excessive backward bends may have an elastic spine, but it does not remain stable for long; others, who practise excessive forward stretches, may have a stable spine but not a still and alert mind. In backward bends, the lungs are stretched, whereas they do not expand in forward bends. The sadhaka has to strike a balance between the two, so that the spine remains stable and the mind stays alert and unwavering.

• The practice of pranayama should not be mechanical. The brain and the mind should be kept alert, to correct and adjust the body position and the flow of breath from moment to moment. One can not practise pranayama by force of will; hence, there should be no regimentation. Complete receptivity of the mind and intellect are essential.

• In pranayama the relationship between chitta, and breath is like that between a mother and her child. Chitta is the mother and prana is the child. As a mother cherishes her child with love, care and sacrifice , chitta should cherish prana.
• Breath is like a turbulent river, which, when harnessed by dams and canals, will provide abundant energy. Pranayama will teach the sadhaka how to harness the energy of breath to provide vitality and vigour.

• However, the hatha yoga pradipika gives warning; as a trainer tames a lion, an elephant or a tiger slowly, so should the sadhaka acquire control over his breath gradually, otherwise it will destroy him. By the proper practice of pranayama, all diseases are cured or controlled. Improper practice, however, gives rise to all sorts of respiratory ailments, like cough, asthma, pains in the head, eyes and ears.

• Steadiness of mind and breath interact and makes the intellect steady too. When it does not waver, the body becomes strong and the sadhaka is filled with courage.

• The mind is the lord of the sense organs, as the breath is of the mind. The sound of the breath is its lord and when that sound is maintained uniformly the nervous system quietens down. Then the breath flows smoothly, preparing the sadhaka for meditation.

• The eyes play a predominant part in the practice of asanas, and the ears in pranayama. By being fully attentive and using one's eyes, one learns asanas and proper balance in the poses. They can be mastered

by the will, to which the limbs can be made subservient. Pranayama, however, cannot be performed in this way. During its practice the eyes are kept closed and the mind concentrated on the sound of breathing; while the ears listen to the rhythm, the flow and nuances of the breath are regulated, slowed and smoothened.

• In asanas there is endless variety, because of the number of different posture and and movements, and attention changes while performing them. In pranayama there is monotony. The reasons are; first, the sadhaka has to practise in one position only; second, he has to maintain a continues and unwavering sound in breathing. It is like practising scales in music before learning melody and harmony.

• While practising asanas, the movement is from the known gross body to the unknown subtle one. In pranayama, the movement is from the subtle breath within to the gross body without.

• As ashes and smoke obscure a burning, smouldering piece of wood, impurities of the body and the mind cover the soul of the sadhaka. Just as the breeze clears the ashes and smoke, and the wood blazes forth, so divine spark in the sadhaka shines out when by the practice of pranayama his mind become free of impurities and fit for meditation.

References

The above mentioned information is added from the book called LIGHT ON PRANAYAMA by B.K.S. IYENGAR.