During normal inhalation, an average person takes in about 500 cubic
centimetres of air; during deep inhalation the intake of air is about six times
as great, amounting to almost 3000 cubic centimetres. The capacities of
individuals vary according to their constitution. The practice of pranayama
increases the sadhaka’s lung capacity and allows the lungs to achieve
optimum ventilation.
The second chapter of the Hatha Yoga Pradfpikfi deals with pranayama.
The first three verses state: ‘Being firmly established in the practice of
asanas, with his senses under control, the yogi should practice pranayama
as taught by his Guru, observing moderate and nutritious diet. When the
breath is irregular, the mind wavers; when the breath is steady, so is the
mind. To attain steadiness, the yogi should restrain his breath. As long as
there is breath within the body, there is life. When breath departs, life also
departs. Therefore, regulate the breath.
The practice of pranayama helps to cleanse the nadis, which are tubular
organs of the subtle body through which energy flows. There are several
thousand nadis in the body and most of them start from the areas of the
heart and the navel. Pranayama keeps the nadis in a healthy condition and
prevents their decay. This in tum brings about changes in the mental
attitude of the sadhaka. The reason for this is that in pranayama breathing
starts from the base of the diaphragm on either side of the body near the
pelvic girdle. As such, the thoracic diaphragm and the accessory resp-
iratory muscles of the neck are relaxed. This in turn helps to relax the
facial muscles. When the facial muscles relax, they loosen their grip over
the organs of perception, namely, the eyes, ears, nose, tongue and skin,
thereby lessening the tension in the brain. When tension there is lessened,
the Sadhaka attains concentration, equanimity and serenity.
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| BKS Iyengar |
In the arambha stage, the sadhaka’s interest in pranayama is awakened.
In the beginning he is hasty and by reason of his exertion and the speed with
which he wants results, his body trembles and he perspires. When by
perseverence he continues his practice, the tremors and perspiration ceaseand the sadhaka reaches the second stage of ghatavastha. Ghata means a
water pot. The body is compared to a pot. Like an unbaked earthen pot, the
physical body wears away. Bake it hard in the fire of pranayama to gain s
stability. In this stage the five kosas and the three sariras are integrated.
After this integration, the sadhaka reaches the parichayavastha, where he
obtains intimate knowledge of pranayama practices and of himself. By
this knowledge he controls his qualities (gunas) and realises the causes
of his actions (karma). From the third stage, the sadhaka goes forth
towards nispatti avastha, the final stage of consummation. His efforts have
ripened, the seeds of his karma are burnt out. He has crossed the barriers of
the gunas and becomes a gunatita. He becomes a jivanmukta — a person who
is emancipated (mukta) during his lifetime (itvana) by the knowledge of the
Supreme Spirit. He has experienced the state of ecstasy (ananda).
