{"id":358,"date":"2017-09-10T16:41:07","date_gmt":"2017-09-10T16:41:07","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=358"},"modified":"2017-09-10T23:53:36","modified_gmt":"2017-09-10T23:53:36","slug":"about-breath-measurement-depth-and-so-on","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=358","title":{"rendered":"About breath measurement, depth and so on"},"content":{"rendered":"

Touchy questions that I am often asked on seminars, specifically about the practice of pr\u0101\u1e47\u0101y\u0101ma<\/em>.<\/p>\n

Which ancient texts mention “full breathing”? Is there a description that firstly you need to fill the lower part of the lungs, then the middle and finally the upper one? Why various sources differently correlate inhalation and exhalation with pr\u0101\u1e47a<\/em> and ap\u0101na<\/em>?<\/strong><\/p>\n

Let’s start with the “full breath”. In truth, I have never met such a description of the “wave” going from the bottom or top in ancient texts, as can be found in the works of later authors. Some modern teachers recommend to fill your belly from the bottom and spread the filling upwards, while exhale backwards. Others recommend to fill your belly from the bottom going upwards, and to exhale, too, from the bottom, gradually emptying the top.<\/p>\n

In the classical texts, everything is described simply as \u201ctake a breath in and exhale” But often there are recommendations regarding the use of your belly. Find some examples below.<\/p>\n

Ha\u1e6dhayogaprad\u012bpik\u0101<\/strong><\/em>, the description of bhastrik\u0101<\/em> includes the following:<\/p>\n

When the belly becomes full of inhaled air, close the nostrils with thumb, middle and little fingers. (2.64)<\/p>\n

Datt\u0101treyayoga\u015b\u0101stra<\/strong><\/em>:<\/p>\n

He (a<\/em> yogi<\/em>) should inhale through the right nostril, gently filling his belly. After holding the breath as long as possible, he should exhale calmly through the left nostril. (63)<\/p>\n

Yogab\u012bja<\/em><\/strong>:<\/p>\n

A wise yogi should inhale through the both nad\u012bs<\/em> on sides of the ku\u1e47\u1e0dalin\u012b<\/em> and hold it in the belly, then exhale again through ida<\/em>. (104)<\/p>\n

Viveka<\/em><\/strong> M\u0101rta\u1e47\u1e0da<\/em><\/strong><\/p>\n

Inhaling through the solar nostril, you should slowly fill the belly with air, then, according to the method, hold your breath, then exhale through the lunar nostril. (100)<\/p>\n

Ha\u1e6dhayogaprad\u012bpik\u0101<\/strong><\/em>:<\/p>\n

\u0905\u0925 \u092a\u094d\u0932\u093e\u0935\u093f\u0928\u0940\u0964
\n\u0905\u0928\u094d\u0924\u0903 \u092a\u094d\u0930\u0935\u0930\u094d\u0924\u093f\u0924\u094b\u0926\u093e\u0930\u092e\u093e\u0930\u0941\u0924\u093e\u092a\u0942\u0930\u093f\u0924\u094b\u0926\u0930\u0903\u0964
\n\u092a\u092f\u0938\u094d\u092f\u0917\u093e\u0927\u0947\u093d\u092a\u093f \u0938\u0941\u0916\u093e\u0924\u094d\u092a\u094d\u0932\u0935\u0924\u0947 \u092a\u0926\u094d\u092e\u092a\u0924\u094d\u0930\u0935\u0924\u094d \u0965\u096d\u0966\u0965<\/p>\n

atha pl\u0101vin\u012b |
\nanta\u1e25 pravartitod\u0101ram\u0101rut\u0101p\u016britodara\u1e25|
\n<\/em>payasyag\u0101dhe’pi sukh\u0101tplavate padmapatravat \u0965 70\u0965<\/em><\/p>\n

Now begins pl\u0101vin\u012b<\/em>.<\/p>\n

Fill the abdomen with air to the limit and you can move freely on the water like a floating lotus leaf (2.70).<\/p>\n

The term \u0906\u092a\u0942\u0930\u093f\u0924 \u0101p\u016brita<\/em> \u2013 “filled” \u2013 is used here, the word \u092a\u0942\u0930\u0915 p\u016braka<\/em>, which is translated as an inhalation, in fact, also means \u201cfull\u201d or \u201cwhole\u201d (from “filling” or \u201cfilling up\u201d). There is already the idea of fullness in the term itself, the root \u092a\u0942\u0930 p\u016bra<\/em> means \u201coverflow\u201d.<\/p>\n

However, as I said above, the concept of breathing is not quite what many understand. In that regard, the \u201coverflow\u201d could \u201ccontradict to physiology\u201d. Here’s another example from the Ha\u1e6dhayogaprad\u012bpik\u0101<\/em>:<\/p>\n

\u0906\u0915\u0947\u0936\u093e\u0926\u093e\u0928\u0916\u093e\u0917\u094d\u0930\u093e\u091a\u094d\u091a \u0928\u093f\u0930\u094b\u0927\u093e\u0935\u0927\u093f \u0915\u0941\u092e\u094d\u092d\u092f\u0947\u0924\u094d\u0964
\n\u0924\u0924\u0903 \u0936\u0928\u0948\u0903 \u0938\u0935\u094d\u092f\u0928\u093e\u0921\u094d\u092f\u093e \u0930\u0947\u091a\u092f\u0947\u0924\u094d\u092a\u0935\u0928\u0902 \u0936\u0928\u0948\u0903\u0965\u096a\u096f\u0965<\/p>\n

\u0101ke\u015b\u0101d\u0101nakh\u0101gr\u0101cca nirodh\u0101vadhi kumbhayet\u0964<\/em>
\ntata\u1e25 \u015banai\u1e25 savyan\u0101\u1e0dy\u0101 recayetpavana\u1e43 \u015banai\u1e25 \u0965 49 \u0965<\/em><\/p>\n

He holds his breath until the air is held in his whole body from the fingernails to the top of the head (crown). Then he exhales slowly through the left channel (2.49).<\/p>\n

The texts of yoga<\/em> are not only about the physical side, (even if \u201cphysical exercises\u201d are there) as all the exercises are a combination of meditation and physical activity. That is the full breath in both the physical and energetic sense.<\/p>\n

I think there is a lot of confusion because of various factors. I suggest to move to the analysis of the terminology itself. The root \u0905\u0928\u094d an<\/em> means \u201cbreathing\u201d, prefix \u092a\u094d\u0930 pra<\/em> – \u201cforward\u201d and \u0905\u0928\u094d an<\/em> or \u0906\u0928 \u0101na<\/em> – \u201cbreathing\u201d, i.e. \u201cbreathing forward\u201d, resulting in the term \u092a\u094d\u0930\u093e\u0923 pr\u0101\u1e47a<\/em>. \u0905\u092a\u093e\u0928 ap\u0101na<\/em> \u2013 from \u0905\u092a apa<\/em> \u2013 \u00a0\u201coutside\u201d and \u0906\u0928 \u0101na<\/em> \u2013 \u201cto breathe\u201d. Just like \u0938\u092e\u093e\u0928 sam\u0101na<\/em> from \u0938\u092e sama<\/em> (\u201cbalanced\u201d) and \u0906\u0928 \u0101na<\/em> (\u201cbalanced breathing\u201d) or \u0909\u0926\u093e\u0928 ud\u0101na<\/em> \u2013 from \u0909\u0926\u094d ud<\/em> (\u201cup\u201d) and \u0906\u0928 \u0101na<\/em> (\u201cbreathing up\u201d), \u0935\u094d\u092f\u093e\u0928 vy\u0101na<\/em> from \u0935\u093f vi<\/em> \u2013 \u201cseparately\u201d and \u0906\u0928 \u0101na<\/em> \u2013 \u201cbreathing\u201d, that is, distributed “breathing” (in different parts of the body). Breathing is not always understood only as a physical process, you \u0441an see that, at least, by the example of breathing \u201cdistributed over the body\u201d. I would not take as an example such a description of pr\u0101\u1e47a<\/em> as in Pr\u0101\u1e47a-s\u016bkta<\/em> from Atharvaveda<\/em>, which is a hymn dedicated to pr\u0101\u1e47a<\/em> as the Absolute itself, i.e., kind of a pulsating force or energy.<\/p>\n

On the whole, I am a supporter of the version that recaka<\/em> is pr\u0101\u1e47a<\/em>, and p\u016braka<\/em> is ap\u0101na<\/em>. Recaka<\/em> comes from the root \u0930\u0947\u091a (rec<\/em>), which means \u201cdevastation\u201d, this root produces \u0930\u0947\u091a\u0915 (recaka<\/em>) or \u0930\u0947\u091a\u0928 (recana<\/em>), which can be both adjectives and nouns in three genders. The term \u0930\u0947\u091a\u0915 (recaka<\/em>) can also mean \u201cpurification\u201d; in this connection, it could mean \u0905\u092a\u093e\u0928 (ap\u0101na<\/em>) from \u0905\u092a (apa<\/em>) \u2013 \u201cback\u201d (opposed to “pra” or “pr\u0101\u1e47a”<\/em>), “down” or \u201caway\u201d, and \u0906\u0928 (\u0101na<\/em>), which means \u201cbreathing\u201d. Something that \u201cmoves outwards\u201d \u2013 matches with recaka<\/em>, but something that goes \u201cbackwards\u201d \u2013 doesn\u2019t. The meaning of \u201cpurification\u201d could be qualified for category \u0905\u092a\u093e\u0928 (ap\u0101na<\/em>) in connection with its function of removing unnecessary substances from the body. But in the case of \u0930\u0947\u091a\u0915 (recaka<\/em>), that is the exhalation of carbon dioxide through the nose, which is not connected, for example, with the discharge of excrements, menstrual blood, etc. As for the term \u092a\u0942\u0930\u0915 (p\u016braka<\/em>), there is a connection with \u092a\u0942\u0930 (p\u016bra<\/em>), which means \u201cfilling up, flooding, satisfaction, overflow, fullness\u201d. Also, there is an obvious connection with the root \u092a\u0944 (p\u1e5d<\/em>), which also means \u201cfilling, satiation, satisfaction\u201d. Accordingly, \u092a\u0942\u0930\u0915 (p\u016braka<\/em>) is \u201cfilling\u201d or \u201cfilling up\u201d, or, simply speaking, \u2013 inhaling. If \u092a\u094d\u0930\u093e\u0923 (pr\u0101\u1e47a<\/em>) consists of the prefix \u092a\u094d\u0930 (pr<\/em>\u0101<\/em>), which means the forward movement, the initial movement, and the suffix kvip, \u0906\u0928 (\u0101na<\/em>), indicating the one who breathes, then it can also be associated with \u0930\u0947\u091a\u0915 (recaka<\/em>), since recaka<\/em> is an exhalation of air outward. However, there are different interpretations, another common one is: \u092a\u094d\u0930\u093e\u0923 (pr\u0101\u1e47a<\/em>) comes from the root \u092a\u0944 (p\u1e5d<\/em>), \u092a\u0943\u0923\u093e\u0924\u093f (p\u1e5b\u1e47\u0101ti<\/em>) which means \u201cto fill, nourish, satiate\u201d, and therefore it is related to \u092a\u0942\u0930\u094d\u0923 (p\u016br\u1e47a<\/em>), fullness. If we look at the term \u092a\u094d\u0930\u093e\u0923 in that context, then it could be similar to \u092a\u0942\u0930\u0915 (p\u016braka<\/em>), because it can mean \u201cfilling\u201d too and there is the idea of \u200b\u200b\u201csatiation\u201d.<\/p>\n

I think both versions regarding \u092a\u094d\u0930\u093e\u0923 (pr\u0101\u1e47a<\/em>) and \u0905\u092a\u093e\u0928 (ap\u0101na<\/em>) have the right to exist, the point of view can vary depending on the specific sampradaya<\/em> and even the specific Guru<\/em>, which is normal for India. I am more intimate with the idea of \u200b\u200binhalation – as satiation and, accordingly, as the symbol of nectar, soma, associated with watery fluid; and exhalation \u2013 as fire, which purifies and absorbs the soma<\/em>. Fire in the Indian tradition is very significant for purification, it accepts offerings and transfers them to heaven to Indra and other Gods. Thanks to the fire offering, Indra sends rain to the earth and everything starts to grow, to blossom. We also have a havan-ku\u1e47\u1e0da <\/em>in the lower part of our body, the fire of ku\u1e47\u1e0dalin\u012b<\/em> rises upward when it is nourished by the nectar from sahasrara-cakra<\/em>. Fire, of course, is also a symbol of purification, and a symbol of passion (k\u0101ma<\/em>) leading to death, that\u2019s why many yogis<\/em> avoid the outer fire as a symbol of g\u1e5bihastha<\/em> life, but they have the inner fire in the form of ku\u1e47\u1e0dalin\u012b<\/em>–\u015bakti<\/em>.<\/p>\n

Some descriptions of the breathing process in yogic resources are full of symbolism, in such cases, of course, one can derive a variety of interpretations. For example, here is an interesting description in V\u0101yu Pur\u0101\u1e47a<\/em>:<\/p>\n

\u0928\u093e\u0932\u0947\u0928 \u0924\u0941 \u092f\u0925\u093e \u0924\u094b\u092f\u0902 \u092f\u0928\u094d\u0924\u094d\u0930\u0947\u0923\u0948\u0935 \u092c\u0932\u093e\u0928\u094d\u0935\u093f\u0924\u0903\u0964
\n\u0906\u092a\u093f\u092c\u0947\u0924 \u092a\u094d\u0930\u092f\u0924\u094d\u0928\u0947\u0928 \u0924\u0925\u093e \u0935\u093e\u092f\u0941\u091e\u094d\u091c\u093f\u0924\u0936\u094d\u0930\u092e\u0903 \u0964\u0964 \u0967\u0967.\u0968\u096c \u0964\u0964<\/p>\n

n\u0101lena tu yath\u0101 toya\u1e43 yantre\u1e47aiva bal\u0101nvita\u1e25\u0964
\n\u0101pibeta prayatnena tath\u0101 v\u0101yu\u00f1jita\u015brama\u1e25 \u0964\u0964 11.26 \u0964\u0964<\/p>\n

Just like water is absorbed with effort by a pipe or a mechanical device, so a yogi<\/em> should drink air diligently, but not bringing himself to fatigue.<\/p>\n

\u0928\u093e\u092d\u094d\u092f\u093e\u0902 \u091a \u0939\u0943\u0926\u092f\u0947 \u091a\u0948\u0935 \u0915\u0923\u094d\u0920\u0947 \u0909\u0930\u0938\u093f \u091a\u093e\u0928\u0928\u0947\u0964
\n\u0928\u093e\u0938\u093e\u0917\u094d\u0930\u0947 \u0924\u0941 \u0924\u0925\u093e \u0928\u0947\u0924\u094d\u0930\u0947 \u092d\u094d\u0930\u0941\u0935\u094b\u0930\u094d\u092e\u0927\u094d\u092f\u0947\u093d\u0925 \u092e\u0942\u0930\u094d\u0926\u094d\u0927\u0928\u093f \u0964\u0964 \u0967\u0967.\u0968\u096d \u0964\u0964<\/p>\n

n\u0101bhy\u0101\u1e43 ca h\u1e5bdaye caiva ka\u1e47\u1e6dhe urasi c\u0101nane\u0964
\nn\u0101s\u0101gre tu tath\u0101 netre bhruvormadhye’tha m\u016brddhani \u0964\u0964 11.27 \u0964\u0964<\/p>\n

The wind should be maintained gradually in the navel, heart, chest, throat, mouth, tip of the nose, eyes, between the eyebrows and in the head.<\/p>\n

In yogic texts, sometimes there is a description of inhalation as \u201cdrinking\u201d of air or pr\u0101\u1e47a<\/em>, in which case it can be assumed that the body is like a pitcher into which air is poured and held during kumbhaka<\/em>. So, if the water is gradually poured into the vessel, firstly it fills the bottom, then the middle part and so on up to the top. Then it can be like above described in V\u0101yu Pur\u0101\u1e47a<\/em>, in one of the sections dedicated to yoga<\/em>. That is the filling up and the movement of pr\u0101\u1e47a <\/em>goes from n\u0101bhi<\/em> (belly), then h\u1e5bidaya<\/em> (chest), throat and even higher up to the head (if we take the energetic part of the process into consideration). In that case, at least, we can deduce the \u201cgradual filling\u201d and the context of full breathing, as many do now.<\/p>\n

The description of matras<\/em> (counting the length of inhalation, exhalation and breath-holding).\u00a0<\/strong>In different texts, there are various definitions of what is a high level, for example 16-64-32 (in Ghera\u1e47\u1e0dasa\u1e41hit\u0101<\/em><\/span>), somewhere smaller ratios are given. How to make a right choice of matras<\/em>, if there are such contradictions in the texts? <\/strong>What do you consider to be lower, middle and higher levels as you master pr\u0101\u1e47\u0101y\u0101ma<\/em>?<\/strong><\/p>\n

As for the counting of breath on inhale, while breath-holding and on exhale, you can find a lot of recommendations in the texts. Usually, texts divide mastering of pr\u0101\u1e47\u0101y\u0101ma <\/em>onto three levels. It is said that at the lowest level of pr\u0101\u1e47\u0101y\u0101ma <\/em>the fire rises in the body and sweat is produced, on the middle level there is a strong vibration, and at the highest \u2013 the state of lightness. However, the texts actually give different ratios for the number of counts. For example, in Ghera\u1e47\u1e0dasa\u1e41hit\u0101<\/em>,<\/em> the highest ratio is 24-64-48. According to the Jogprad\u012bpik\u0101<\/em>, \u201cmatras<\/em>\u201d (counts) during breathing are not only different, but there is one for those who practice according to the Vedas<\/em> and the other \u2013 according to the Tantras<\/em>. According to the Vedas<\/em>, the highest level in sahita<\/em>–pr\u0101\u1e47\u0101y\u0101ma <\/em>is 8-19-9, and according to the Tantras<\/em> it is 25-50-25. Viveka M\u0101rta\u1e47\u1e0da<\/em>, as well as a number of other texts, gives the following prescriptions:<\/p>\n

\u201cIn the beginning, it has twelve measures (i.e. 12-16-10), then twice as many (24-32-20), and the best one is three times as much (36-48-30). With the initial pr\u0101\u1e47\u0101y\u0101ma <\/em>sweat is produced, with the middle one \u2013 the body starts to shake, and with the highest pr\u0101\u1e47\u0101y\u0101ma <\/em>one reaches the immobility. So, a yogi<\/em> should control the air\u201d (107-108).<\/p>\n

Obviously, in the latter version there is some connection with solar, lunar and fiery kal\u0101<\/em> (energy rays). However, I think that whatever regulations the texts give, it is necessary to be oriented on something different. The first thing which is necessary to understand is why texts recommend using the mental repetition of the mantra<\/em> as a count and what connection is there between the mantra<\/em> and breathing. The thing is that breathing and sound have the same origin, they both come from vibration, spandana<\/em>, which manifests itself in us, for example, in the form of a pulse, etc. If we want pr\u0101\u1e47\u0101y\u0101ma <\/em>to bring us full value, then during pr\u0101\u1e47\u0101y\u0101ma <\/em>we need to learn to listen to yourself. We do not need to forcefully push our own capabilities of inhalation, breath-holding or exhalation, moreover, we should not try to immediately reach the proportion of 24-64-48. We must completely change our attitude to what is considered as vital energy and its manifestation in the form of breathing and other functions, and in the same way to the mantra<\/em>. It is not by chance that in the Vedas<\/em> there are hymns dedicated to pr\u0101\u1e47a<\/em> as the divine power and Brahman<\/em> himself. And how can we put pressure on what is absolute? The same is with the mantra<\/em>: the mantra<\/em> is the spiritual body of the Divine, this is the Divine itself. We can perceive pr\u0101\u1e47a<\/em> at the level of vital functions or the Deity \u2013 at the level of m\u016brti<\/em>, but these are only manifestations of that highest power, and we must learn to see what is behind the form. Furthermore, we must treat the form carefully, the Divine gives us signals through it, teaches us.<\/p>\n

The disciple is not the one who imposes, but the one who learns to perceive and that is the one who is the practitioner. It\u2019s just the outside world teaches us to seise everything, take it by storm, and often we automatically extend this inclination to spiritual practice. During practice of any pr\u0101\u1e47\u0101y\u0101ma <\/em>we always have to focus our own attention on necessity to \u201clet ourselves go\u201d, leave \u201cexpectations\u201d in order to report to someone that I have reached something in a long breath-holding. The texts say that one must be very cautious day by day, very carefully, to increase simultaneously the length of inhalation, exhalation, and breath-holding. Of course, you can, as it is recommended by many, firstly start to make equal proportions: 1-1-1, then 1-1-2, then 1-2-2, then 1-3-2 and go to 1-4-2. After, you can increase the number in that scheme: 4-16-12, gradually moving on to 5-20-10, etc. However, I would recommend to perceive all these schemes, even though they discipline and \u201cset the course\u201d, keeping the main goal in mind. The main thing is to dissolve your consciousness in spanda<\/em> (an<\/em>\u0101<\/em>hata<\/em>–n\u0101da<\/em>) coming from inside, it is necessary that your mantra<\/em> would also be absorbed by the source of its own origin (an<\/em>\u0101<\/em>hata<\/em>). In short, the goal is to accept oneself, one’s nature, to perceive oneself as the eternal \u0101tman<\/em>, in which consciousness, mantra<\/em>, feelings, and even a Devata as \u201csagu\u1e47a<\/em>\u201d dissolve. Then pr\u0101\u1e47\u0101y\u0101ma <\/em>will really purify the nad\u012bs<\/em> and save you from many troubles, etc.<\/p>\n

In that regard, contrary to the widespread descriptions of pr\u0101\u1e47\u0101y\u0101ma <\/em>in many texts, which claim that pr\u0101\u1e47\u0101y\u0101ma <\/em>with mantra<\/em> is higher than pr\u0101\u1e47\u0101y\u0101ma <\/em>without it, there are other interpretations that exist, and I would like to give an example. Dev\u012b-bh\u0101gavata-pur\u0101\u1e47a<\/em> says that pr\u0101\u1e47\u0101y\u0101ma <\/em>could be of six kinds:<\/p>\n

\u0927\u093e\u0930\u092f\u0947\u0924\u094d\u0924\u0924\u094d\u0930 \u091a\u093e\u0924\u094d\u092e\u093e\u0928\u0902 \u0927\u093e\u0930\u0923\u093e\u0902 \u0927\u093e\u0930\u092f\u0947\u0926\u094d\u200c\u092c\u0941\u0927\u0903 \u0964 \u0938\u0927\u0942\u092e\u0936\u094d\u091a \u0935\u093f\u0927\u0942\u092e\u0936\u094d\u091a \u0938\u0917\u0930\u094d\u092d\u0936\u094d\u091a\u093e\u092a\u094d\u092f\u0917\u0930\u094d\u092d\u0915\u0903 \u0965
\n\u0938\u0932\u0915\u094d\u0937\u094d\u092f\u0936\u094d\u091a\u093e\u092a\u094d\u092f\u0932\u0915\u094d\u0937\u094d\u092f\u0936\u094d\u091a \u092a\u094d\u0930\u093e\u0923\u093e\u092f\u093e\u092e\u0938\u094d\u0924\u0941 \u0937\u0921\u094d\u200c\u0935\u093f\u0927\u0903 \u0964 \u092a\u094d\u0930\u093e\u0923\u093e\u092f\u093e\u092e\u0938\u092e\u094b \u092f\u094b\u0917\u0903 \u092a\u094d\u0930\u093e\u0923\u093e\u092f\u093e\u092e \u0907\u0924\u0940\u0930\u093f\u0924\u0903\u0965<\/p>\n

dh\u0101rayettatra c\u0101tm\u0101na\u1e43 dh\u0101ra\u1e47\u0101\u1e43 dh\u0101rayed\u200cbudha\u1e25 \u0964
\nsadh\u016bma\u015bca vidh\u016bma\u015bca sagarbha\u015bc\u0101pyagarbhaka\u1e25 \u0965
\nsalak\u1e63ya\u015bc\u0101pyalak\u1e63ya\u015bca pr\u0101\u1e47\u0101y\u0101mastu \u1e63a\u1e0d\u200cvidha\u1e25 \u0964
\npr\u0101\u1e47\u0101y\u0101masamo yoga\u1e25 pr\u0101\u1e47\u0101y\u0101ma it\u012brita\u1e25\u0965<\/p>\n

\u201cLet the awakened one practice dh\u0101ra\u1e47a<\/em>, concentrating on \u0101tman<\/em>. Sadh\u016bma<\/em> (unstable breathing), vidh\u016bma<\/em> (unfluctuating breathing), sagarbha<\/em> (breathing with a mantra), agarbha<\/em> (breathing without a mantra<\/em>), salak\u1e63hya<\/em> (with the concentration on a Deity within oneself or a divine symbol), alak\u1e63ya <\/em>(beyond attributes) \u2013 these are six kinds of pr\u0101\u1e47\u0101y\u0101ma<\/em>. In yoga<\/em>, there is no higher method than pr\u0101\u1e47\u0101y\u0101ma<\/em>.\u201d<\/p>\n

I.e. that focusing on alak\u1e63hya<\/em> or \u201calakh<\/em>\u201d (as N\u0101thas<\/em> say in Hindi) \u2013 the eternal \u0101tman<\/em>, which is outside of any forms, is considered higher than with using the mantra<\/em>. The immersion into the nature of \u0101tman<\/em> (into oneself), according to the Dev\u012b-bh\u0101gavata-pur\u0101\u1e47a<\/em>, is the best guideline for pr\u0101\u1e47\u0101y\u0101ma<\/em>, which differs from many other texts, where samantraka<\/em>–pr\u0101\u1e47\u0101y\u0101ma <\/em>(with a<\/em> mantra<\/em>) is higher. Then the body becomes like a metal, under the intense temperature of fire it acquires the qualities of fire. The body of feeling, immersing in nature, spiritualises.<\/p>\n

When it\u2019s said that pr\u0101\u1e47\u0101y\u0101ma <\/em>improves health, it means that you achieve your natural state by getting rid of the unnatural. Health in Sanskrit is \u201csvastha<\/em>\u201d, from the roots sva<\/em> (own) and stha<\/em> (existing), \u00a0but the meaning is much more than that. From yoga<\/em> point of view the normal state includes a natural state of mind, feelings, etc. If we return to the subject of counting, I even received such recommendations as to use rhythm while chanting a mantra<\/em>, so the mind immerses itself into the repetition of the mantra<\/em> easier. It’s easier for immersion, because we won\u2019t see anything spiritual in the practice of pr\u0101\u1e47\u0101y\u0101ma <\/em>if it’s based only on counting, but after all pr\u0101\u1e47\u0101y\u0101ma <\/em>removes the worldly state of mind. Theoretically rhythm captures the mind as for instance in the theory of chandas<\/em> in Sanskrit poetics. I think, the practice of measuring the breath with the use of \u201cmatras<\/em>\u201d can be compared to riding a car to some destination, but somewhere, say, a traffic jam has been formed. Then a driver can look for another way, a little longer or shorter, but still to the same destination. There are basic guidelines during practice, but some small temporary deviations are permissible, if a practitioner feels they are needed.<\/p>\n

However, all these subtleties, even such seemingly simple as matras<\/em>, should be explained by a Guru<\/em>. Because such elements as mantras<\/em>, an<\/em>\u0101<\/em>hata<\/em>, etc., are more than simple technics as everybody understands them nowadays. Yoga<\/em> is the highest level of spiritual practice, although it is bonded with simplicity and nature, many lost it in the artificial world and the artificial way of life. There should be a balance between the spiritual and the physical in yoga<\/em>, that must always be remembered.<\/p>\n","protected":false},"excerpt":{"rendered":"

Touchy questions that I am often asked on seminars, specifically about the practice of pr\u0101\u1e47\u0101y\u0101ma. Which ancient texts mention “full breathing”? Is there a description that firstly you need to fill the lower part of the lungs, then the middle … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14,19],"tags":[27],"class_list":["post-358","post","type-post","status-publish","format-standard","hentry","category-article","category-yogic-practice","tag-praayama"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/358","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=358"}],"version-history":[{"count":9,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/358\/revisions"}],"predecessor-version":[{"id":367,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/358\/revisions\/367"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=358"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=358"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=358"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}