The Nervous System in Yoga and Tantra (Study)
by Ashok Majumdar | 1981 | 72,079 words
This study deals with the presentation of the Nervous System in Yoga, Tantra and Ayurveda. Yoga and Ayurveda are allied sciences dealing with science of man in depth. Whereas Yoga and Tantra are the rich sources for the knowledge of nervous system and its biological and metaphysical aspects. This study has revealed a number of hither to unknown fac...
4.4. Laghava (lightness) and Pranayama
From pranayama arises laghava (lightness). It is the regulation of breath. A yogi renders the vital airs, equable, and conciously produces the state of respiration which is favourable for mental concentration, as others do if occasionally and unconsciously. It is necessary that the nadi should be cleansed, for air does not enter those which are impure. The cleansing of the nadi (nadi-suddhi) is either samanu or nirmanuthat is, with or without, the use of bija. According to the first form, the yogi in padmasana does gurunyasa according to the directions of the guru.
31 Prana means the vital forces in one's own body, yama means controlling them. Pranayama is divided into three parts: filling, restraining and emplying. Begin with 12 Secs. (lowest), 24 Secs. (middle), best is 36 Secs (vivekananda p.49). Pranayama means a pause in the movement of breath (prana, breath, ayana, pause). According to the yogis (and this we observe in our daily life also) the pattern and rate of breathing in an ordinary person is irregular. It increases during excitement or excretion and falls down in relaxation and becomes irregular in speaking. There are variations throughout the day. These variations, according to the yogis, produce disturbance in concentration and meditation. Hence, if a person wants to concentrate on something, we must first rid himself of this variability. His breathing must be under control (Jaggi, 1973, p.45). Patanjali in his yoga-sutras devotes only three sutras to pranayama. He records only the nature of the pause, kumbhaka. Patanjali describe only the theoretical basis. Technical details are to be found in the commentaries of Vyasa, Bhoja and Vacaspatimisra. Later yogic literature also describes four types of pranayama, viz. bahu-kunabhaka, abhyantara kumbhaka, and the last as kevala-kumbhakas. Hathayoga-pradipika, the most authoritive text on Hatha-yoga, describes eight varieties of kumphaka (Jaggi, 1973,1946).
32 The goal of pranayama is to suspend respiration as long as possible. To attain this, one has to pass through different stages and procedures (Jaggi, 1973, p.46).