Amma speaks on Pranayama

[Guest guest]

Amma speaks on Pranayama

All of the Yogic sages who have composed the classical Hatha, Raja and Tantric literature assume that the practitioner would be guided by a Guru in the practice of Pranayama. The manuscripts were, by no stretch of imagination, elaborate instructions for direct practice like the self-help manuals of modern times. They were "sketchy notes" given in highly coded form simply to help organize the knowledge already present in the students mind. Swatmarama Suri and Gheranda often remark "These practice must be kept secret" and "Under the guidance of the Guru". Patanjali gives no technical instruction at all, obviously assuming all Sadhaks would be initiated into and guided by a competent Guru in the technical aspects. The Yogic tradition is an oral, Guru Chela tradition in which knowledge is passed by the Guru to those whom he considered fit to receive it. The ancient Gurus were not missionaries spreading the "good word" of Yoga. They were purveyors of a mystic knowledge which was imparted only to Adhikarans or persons considered "Fit" to receive it.

 

Various lineages followed different procedures and different rituals, rites and concepts. The technique would be applicable only within the framework of the purpose, scope and goals of the lineage. Just as many paths may lead to the same destination. The way up a mountain may be found with various kinds of vehicles. They may proceed without stopping. They may stop along the way or continue vigorously to the end. The traveler may even take short cuts, or diversions. They may travel the "beaten path" which is wider, easier and larger or take a steep, more difficult ascent. The techniques are valid within their own framework. What may "work" in the general context of one framework, may not have effect outside of that framework. Hence, the various lineages will contain different ideas as to how to approach the goal. The methodology, the speed, the direction, the vehicle also may differ greatly.

 

The idea of only "eight classical Pranayamas" is a fallacious idea. There have been hundreds even thousands of methods of manipulating breath and then, endless variations of these themes. The number of Pranayamas and their methodology may be validly assessed only within the context of the lineage to which the practitioner belongs.

 

Patanjali dealt only with general principles and the highest idea of Pranayama as the cessation of breath and conscious manipulation of Prana (Cosmic energy) by will and mind. He stated that such Pranayama made one aware of the full nature of the Pranic current, and hence created a mind "Fit for Dharana", concentration or the sixth step of Ashtanga Yoga.

 

Swatmarama Suri, separated by nearly two thousand year in time from Patanjali, became more technical and specific. But even he was very vague in his technical description, making it impossible for the unintiated to practice any of the Kumbhaka simply by reading his manuscript before being initiated by a Guru. The same holds true for the Gheranda Samhita. This scripture is commonly believed to have come about two centuries after Swatmarama.

 

One could view the idea of "Ashta Kumbhaka" or "Eight Pranayama" being "Eight Principles" governing breath control rather than simple eight separate techniques.

 

 

 

 

 

The Surya Bhedana represents the principles of manipulation of Pranic – Apanic energy, flow.

Ujjayi Pranayama represent the principle of adding physical sound to breath which enables the esoteric Hamsa Mantra (So Ham – Hamsa) associate with the movement of breath. The concept of Bhija moving with breath is also part of this idea.

The Sheetali Pranayama embodies the idea that the heat of the body may be regulated by breath control.

Sitkari – the principle that body is acidity – alkaline balance may be manipulated

Bhastrika implies the idea of balancing the Prana / Apana and heating / cooling as well as vigorous use of diaphragm.

Bhramari embodies of the connection between breath control and the development of the psychic ability to hear "inner sounds"

Murccha implies the idea of a gross use of breath control which has the power to "stun the mind into silence"

Plavini elaborates the idea that Pranayama will produce a lightness of being, a lessening of the density of mind, emotions and body through breath control.

 

 

Claiming that there are only "eight Pranayama" is as fruitless as claiming. There are only 15 "Asanas" because only 15 positions are listed by Swatmarama Suri in Hatha Yoga Pradipika!

 

Certain Yogic principles exist in relation to body positions and manipulation of breath. Within those principles, endless variations may be used as long as the variation holds true to the original idea.

 

An example of this is the 120 Pranayamas advocated in the Rishiculture System of Ashtanga Yoga expounded by Yogamaharishi Dr. Swami Gitananda Giri. Each of the 120 Pranayamas could be linked to one of the eight basic idea listed above and which are embedded in the Ashta Kumbhaka of Swatmarama, which in turn, may be related back to the five basic ideas linked to Pranayama by Maharishi Patanjali