Yoga-sutras (Ancient and Modern Interpretations)

by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926

This page relates ‘Pranayama (the concept of Prana)’ of the English translation of the Yoga-sutras of Patanjali: an ancient Indian tradition spanning over 5000 years old dealing with Yoga:—Meditating the mind on the Atma leading to the realization of self. This study interprets the Yogasutras in light of both ancient and modern commentaries (e.g., Vyasa and Osho) while supporting both Sankhya and Vedanta philosophies.

Prāṇāyāma (the concept of Prāṇa)

Swāmī Vivekānanda explains prāṇāyāma,[1]

Prāṇāyāma is not, as many think, something about breath; breath indeed has very little to do with it, if anything.Breathing is only one of the many exercises through which we get to the real prāṇāyāma. Prāṇāyāma means the control of prāṇa.”

According to the philosophers of India, the whole universe is composed oftwo materials, one of which they call ākāśa.It is the omnipresent, allpenetrating existence.

Ākāśa, is thus the principle of matter.

By what power is this ākāśa manufactured into this universe? By the power of prāṇa.Just as ākāśa is the infinite, omnipresent material of this universe, is this prāṇa the infinite, omnipresent manifesting power of this universe.At the beginning and at the end of cycle everthing becomes ākāśa and all the forces that are in the universe resolve back into the prāṇa;in the next cycle,out of this prāṇa is evolved everything that we call energy,everything that we call force. It is the prāṇa that is manifesting as motion;it is the prāṇa that is manifesting as gravitation,as magnetism.It is the prāṇa that is manifesting as the actions of the body,as the nerve currents,as thought force.From thought down to the lowest force,everything is but the manifestation of prāṇa. The sum total of all forces in the universe,mental or physical,when resolved back to their original state is called prāṇa.

Prāṇa is thus the principle of energy.

The importance of prāṇa has been explained in Chāndogya-Upaniṣad[2] in the following story.Once five sense organs and the mind started arguing as to who is the greatest among them. But when prāṇa started leaving the body,they knew they cannot survive without prāṇa.

Further it is also said in Prashnaopniṣad,[3]

Prāṇa himself resides in the eyes, ears, mouth and nose; apāna is located in the organs of reproduction and excretion; samāna abides in the stomach and governs digestion. Out of these emerge the seven flames.

The self (ātman) abides within the heart; from here emerge one hundred main nāḍis, each branch into one hundred nāḍis and these branch into seventy-two-hundred nāḍis and branch into seventy-two thousand minor nāḍis. In these nāḍis, vyāna moves.

Udāna resides in the nāḍi passing through the centre of the spine. If udāna is in the higher part due to virtuous deeds, a virtuous world will be attained after death; if in a lower part due to sinful works, a sinful world will be reached; and if there is a combination of both elements, the human world will be returned to.

Prashnaopniṣad says,[4] all that exists within the three worlds is ruled by you. O prāṇa, grant us prosperity and knowledge, and care for us like a mother.Many people think that prāṇāyāma is only breathing exercise, but this is a misconception. Prāṇāyāma is control over prāṇaśakti.

prāṇasya āyāmaḥ prāṇāyāmaḥ |

Patañjali has wriiten 5 sūtras on prāṇāyāma.

[1) First one is the definition of prāṇāyāma.]

[2-3) Second and third are the techniques]

[4-5) Last two give the effects of prāṇāyāma.]

Footnotes and references:

[1]:

Vivekananada, op.cit,January 2016, p.33-34

[2]:

Chāndogya-Upaniṣad, Gita Press, Gorakhpur,1993,V-I-6-14

[3]:

Praśna Upaniṣad, III-5,III-6,III-7.—[...]

[4]:

Praśna Upaniṣad, XXIV-13—[...]

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