Haṭha Yoga Pranayama-2
The functions of 5
Major Airs (“Pancha Pranas”) are as follows:
1.Prana
Vayu:
According to
"Darshan Upanishad" 4:30, the function of Prana Vayu is respiratory
actions and thought process. If
prana vayu depletes our respiratory action and pulmonary actions will go away.
Another text,
Gheranda Samhita, in 5:61-62 describes the location of Prana as lying in the
chest area.
2. Apana Vayu:
According to
“Dharshana Upanishad” 4:30 the function of Apana Vayu is excretion of stool and
urine.
Gheranda Samhitha
in 5:61-62 describes the location of Apana as lying in anal area.
When Apana vayu
starts receding in a major way the sensory aspects will come to an end and a
doctor declares the person medically dead. Nevertheless they feel sensations
and the dead body moves a little bit and there may be twitching.
3. Samana Vayu:
According to
“Dharshana Upanishad” 4:30 the function of Samana is bringing together the
functions of the physical body.
According to
Gheranda Samhitha in 5:61-62 describes the location of Samana as lying in the
navel area.
This is in charge
of generating heat in the body. Once Samana Vayu starts receding, the body
starts getting cold and it also starts becoming still.
4. Udana Vayu:
According to
“Dharshana Upanishad” 4:30 the function of Udana is upward movement of the
body.
According to
Gheranda Samhitha in 5:61-62 describes the location of Udana Vayu as lying in
the throat area.
When Udana Vayu
goes away then the buoyancy of the body is gone. If a person weighs 50 kg he
does not feel 50 kg. It is there if we stand on the scale but when we walk it
is not there simply because this Udana Vayu creates buoyancy and makes it less
available to gravity. There are yogic practices to activate Udana Vayu and
become lighter and more buoyant. Once Udana Vayu starts receding suddenly the
body becomes heavier. There is a big difference between carrying a live person
and a dead person.
5. Vyana Vayu:
According to
“Dharshana Upanishad” 4:30 the function of Vyana Vayu is to produce sound.
According to
Gheranda Samhitha in 5:61-62 describes the location of Vyana Vayu as lying
throughout the whole body.
Vyana Vayu is
preservative in nature and when it recedes even when one is alive the body
begins to rot. Certain snake venoms can cause this after a snake bite. When
Vyana Vayu recedes consequently the rotting process will begin. After death of
a person Vyana Vayu may take up to 14 days to leave the physical body. For this
reason in Hindu culture rites and rituals running up to 14 days. If we bury a
dead person Vyana Vayu may be still powering the dead body.
As earlier
described by Gheranda Samhitha in 5:63-64 and Dharshana Upanishad in 4:30-34,
these defines the functions of “Minor Airs” or “Vayu” of Naga Vayu, Kurma
Vayu, Krikara Vayu, Devadutha Vayu and Dhananjaya Vayu.
1. Naga Vayu supervises
the vomiting functions.
2. Kurma Vayu is
in charge of twinkling of eye lids.
3. Krikara Vayu is
in control of sneezing action.
4. Devadutha Vayu is
responsible for yawning actions.
5. Dhananjaya Vayu
manages a good appearance of the physical body. The
significant part is that like Vyana Vayu, Dhananjaya Vayu remains in the
physical body even after death of a person.
Sitting direction
of Pranayama:
Gheranda Samhitha
in 5:48 suggest the sitting direction of Pranayama as follows,
“Sukhasane
Chopavishya pradhmukho vapyudhad mukhah”
The practitioner
(“Sadhaka”) should sit in comfortable physical posture preferably in
"Siddhasana" and facing east or north. The east direction is chosen
because it is the direction of the sunrise and the source of all the energy of
the earth and practitioner receives energy. North direction is also preferred
as the magnet faces north-south. Since the North Pole is the stronger side of
the magnet compared to the South Pole.
Use of fingers for
Pranayama:
Gheranda Samhitha in 5:53 describe the use of fingers for Pranayama. One
should use the Little finger (“Kanisthika”) Ring finger (“Anamika”) and Thumb
(“Angushtha”) during Kumbaka pranayama and the Index finger (“Tarjani”) and
Middle finger (“Madhyama”) must not be used. The right nostril is pressed by
thumb and left nostril is pressed by little finger and ring finger.
Gheranda Samhitha in 5:46 describes 8 types of Retention breath (“Kumbaka
Pranayama”) as follows,
“Sahitha suryabhedhashcha ujjayi sheethali thatha, bhasthrika bramari
murchha kevali chashta kumbika”.
These Retention breath (“Kumbaka Pranayama”) are,
1.Sahita,
2.Suryabhedhana,
3.Ujjayi,
4.Sithali,
5.Bhasthrika,
6.Bhramari,
7.Murchha,
8.Sheethali.
The other script Hathayogapradipika describes in 2:44 as follows,
“Suryabhedhanamujjayi sithkari shithali thatha, bhasthrika bhramari
murchha plavinithyashta kumbakah”
This also describe the list of 8 types of Retention breath (“Kumbaka
Pranayama”),
1.Suryabhedhana,
2.Ujjayi,
3.Sithkari,
4.Shithali,
5.Bhasthrika,
6.Bhramari,
7.Murchha,
8.Plavini.
Tiers of
Pranayama:
Gheranda Samhitha 5:55 says that,
“Uthhama vimshathir mathra shodashimathra madhyama adhama dwadashimathra
pranayamasthridha smrudhah”.
This describes that there are 3 tiers of Pranayama according to the
duration counted by the unit of “Mathra”.
They are Adhama Pranayama, Madhyama Pranayama and Uthhama
Pranayama.
“Mathra” is defined in “Markhandeya Purana” in 36:15 as the “time
required to close and open eyes or the time required to utter a short vowel”.
In Yogathathwa Upanishad 40 says that “it is the time taken to move the
hand round the knee and snapping the fingers is called “mathra”.
1.Adhama Pranayama - 12 mathra
Pooraka 12
mathra
Kumbaka 48
mathra
Rechaka 24
mathra
2.Madhyama Pranayama - 16
mathra
Pooraka 16
mathra
Kumbaka 64
mathra
Rechaka 32
mathra
3.Uthhama Pranayama - 20 mathra
Pooraka 20
mathra
Kumbaka 80
mathra
Rechaka 40
mathra
Outcome of
practising Pranayama:
It helps to strengthen the respiratory system and supply sufficient
oxygen to every cell in the body. It prevents cell death and increases the
body's immunity. Secondly, it develops healthy eating habits known as
"Mitahara". This will improve the functions of the digestive system
and maintain the body weight. Ultimately it reduces stress and hypertension and
provides relaxation and calmness to the physical body and mind.
Gheranda Samhitha 5:56 defines the “siddhis” or benefits as,
“Adhamajjayathe dharmo merukampamscha madhyamath, uthhamascha
bhumithyagasthridham sidhhilakshanam”
Adhama Pranayama:
The practitioner’s body sweats and the perspiration helps the body to
immune against diseases. The body is filled with sufficient quantities of prana
which boosts the metabolism.
Madhyama
Pranayama:
Besides the achievement in Adhama Pranayama, there will be throbbing in
the body especially in the “Spinal Cord” or “Sushumna Nadi”.
Uthhama Pranayama:
Besides these achievements in Adhama Pranayama and Madhyama Pranayama,
the practitioner’s body is raised above the ground and will hang in the air.
Gheranda Samhitha 5:57 defines the higher “siddhis” or higher benefits as
follows,
“Pranayamath khechharathwam Pranayamath roganashanam Pranayamath
bhodhayaschathim Pranayamanmanonmani”
Higher siddhis:
1.All the diseases are destroyed due to increased inflow of “Prana’ and
sufficient quantity of oxygen to each and every cell in the body.
2.Upward movement of the body in the air is possible due to the increased
inflow of “udana vayu” which creates buoyancy in the system.
3.Spiritual energy “Kundalini Sakthi” is roused due to sufficient inflow
of prana to the spinal cord or sushumna nadi.
4.The practitioner attains a state of Samadhi and all fluctuations in the
mind are ceased.
5.After all the modifications of mind are ceased he attains joy and bliss
and he sees a new horizon in his life.