Prana And Pranayama.

• It is as difficult to explain prana as it is to explain God. Prajna is the energy premeating the universe at all levels. It is physical,mental, intellectual, sexual, spiritual ans cosmic energy. All vibrating energies are prana. All physical energies such as heat,light,gravity,magnetism and electricity are also prana. It is the hidden or potential energy in all beings, released to the fullest extent in times of danger. It is the prime mover of all activity. It is energy which creates, protects and destroys. Vigour, power,vitality,life and spirit are all forms of prana.

• According to the upanisads, prana is the principle of life and consciousness. It is equated with the real self(atma). Prana is the breath of life of all beings in the universe. They are born through and live by it, and and when they die their individual breath dissolves into the cosmic berath. Prana is the hub of the wheel of life. Everything is established in it. It premeates the life – giving sun, the clouds, the winds(vayu), the earth(prithvi), and all forms of matter. It is being(sat) and non-being (asat). It is the source of all knowledge. It is the cosmic personality (the purusa) of samkhya philosophy. Therefore the yogi takes refuge in prana.

• Prana is usually translated as breath, yet this is only one of its many manifestations in the human body. If breathing stops, so does life. Ancient Indian sages knew that all functions of the body were performed by five types of vital energy (prana-vayu). These are known as prana (here the genetic term is used to designate the particular), apana, samana,udana andvyana. They are specific aspects of one vital cosmic force (vital wind), the primeval principle of existence in all beings. God is one, but the wise designate him by various names, and so it is with prana.

• Prana moves in the thoracic region and controls breathing. It absorbs vital atmospheric energy. Apana moves in the lower abdomen and controls the elimination of urine, semen and faceces. Samana stokes the gastric fires, aiding digestion and maintaining the harmonious functioning of the abdominal organs. It integrates the whole of the human gross body. Udana, working through the throat (the pharynx and the larynx), controls the vocal cords and the intake of air and food. Vyana prevades the entire body, distributing the energy derived from food and breath through the arteries, veins and nerves.

• In pranayama, the prana – vayu is activated by the inward breath and the apana – vayu by an outward breath. Udana raises the energy from the lower spine to the brain. Vyana is essential for the function of prana and apana it is the medium for transferring energy from the one to the other.

• There are also five subsidiary division known as upapranas or upavayus, namely, naga, kurma, krkara,devadatta and dhanamjaya. Naga relieves pressure on the abdomen by bleching. Kurma controls the movements of the eyelids to prevent foreign matter entering the eyes; it also controls the size of the iris, thereby regulating the intensity of light for sight. Krkara prevents substances passing up the nasal passages and down the throat by making one sneeze or cough. Devadatta causes yawnings and induces sleep. Dhanamiaya produces phlegm, nourishes and remains in the body even after death and sometimes inflates a corpse.

• According to ayurveda, vata, which is one of the three humuors (dosa), is another name of prana. Charaka samhita explains the functions of vata in the same manner as yoga texts explain prana. The only preceptible expression of the functioning of prana is felt in the movements of the lungs activated by inner energy, causing respiration.

• CHITTA AND PRANA

Chitta and prana are in constant association. Where there is chitta there prana is focused, and where prana is there chitta is focused. The chitta is like a vehicle propelled by two powerful forces, prana and vasana (desires). It moves in the direction of the more powerful force. As a ball rebounds when struck to the ground, so is the sadhaka tossed according to the movement of prana and chitta. If breath(prana) prevails, then the desires are controlled, the senses are held in check and the mind is stilled. If the force of desire prevails, the breathing becomes uneven and the mind gets agitated.

• In the third chapter of hatha yoga pradipika, swatmarama states that as long as the breath and prana are still, the chitta os steady and there can be no discharge of semen (sukha). In time the sadhaka's increased vigour is sublimated for higher and nobler pursuits. He then attains the stateof urdhva – rates(urdhava=upwards; ratas=semen), one who has sublimated his sexual energy and his chitta to merge in pure consciousness.

• PRANAYAMA

'Prana' means breath, respiration,life,vitality,energy or strength. When used in the plural, it denotes certain vital breaths or currents of energy (prana-vayu). Ayama meansstretch, extension, expansion, length,breadth,regulation,prolongation,restraint or control. 'Pranayama' thus means the prolongation id breath and its restraint. The siva samhita calls it vayu sadhana (vayu = breath; sadhana = practise, quest). Patanjali in his yoga sutras describes pranayama as the controlled intake and outflow of breath in a firmly established posture.

• Pranayama is an art and has techniques to make the respiratory organs to move and expand intentionaly, rhythmically and intensively. It consists of long, sustained subtle flow of inhalation (puraka), exhalation (rechaka) and retention of breath (kumbhaka). Puraka stimulates the system ; rechaka throws out vitiated air and toxins; kumbhaka dissrtibutes the energy throughout the body. The movements include horizontal expansion(visalata) of the lungs and rib cage. The processes and techniques of pranayama are explained later chapters.

This disciplined bresthing helps the mind to concentrate and enables the sadhaka to attain robust health and longevity.

• Pranayama is not just autoamtic habitual breathing to keep body and soul together, Through the abundant intake of oxygen by its disciplined techniques, subtle chemical changes take place in the sadhaka's body. The practice of asanas removes the obstructions which impede the flow of prana, and practice of pranayama regulates that flow of prana throughout the body. It also regulates all the sadhaka's thoughts, desires and actions, gives poise and tremendous will-power needed to become a master of oneself.

References

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