Pranayama

                                                                  Pranayama
"Pranayama" literally means "to expand Prana" (vital force). In the 49th Sutra of Sadhanapada of Patanjala Yogasutra, the great Rishi Patanjali has defined Pranayama as a process in which respiration is interrupted and Prana, that is, the vital force is controlled and regulated. According to some, Prana means air. But this is a wrong and misleading interpretation. Prana means something more than air. Prana, in fact, is the vital power which is the force motivating every element of the earth and which is the origin of the force of thought. There is a deep affinity between Prana and mental force, between mental force and intellect, between intellect and soul, and between soul and God. Thus, the purpose of Pranayama is to inspire, motivate, regulate and balance the vital force (Prana) pervading in the body. 1his js the reason why Pranayama is considered one of the efficacious means of attaining Yoga.

The importance of Pranayama :
Much importance has been attached to Pranayama in Yogashastras. According to Vyasabhashya, there is no 'tapa' (penance), greater than Pranayama. It cleanses the body and knowledge is mani:¬fested. Manu says, 'Just as gold and other metals melted in fire become pure so also the sense organs of the body get rid of impurities by Pranayama.' Pranayama is the fourth and very important stage of Ashtanga Yoga shown by Patanjali. Yoga without Pranayama is not Yoga at al

Advantages:
■Pranayama keeps the body fit and healthy. It reduces excessive fat.
■One can live a long life through Pranayama. Pranayama improves the power of memory and eliminates mental disorders.
■Pranayama tones up the stomach, the liver, the bladder, the small and the large intestines and the digestive system.
■Pranayama purifies tubular channels and removes sluggishness from the body.
■Pranayama kindles gastric fire, the body becomes healthy and the inner voice begins to be heard.
■The constant practice of Pranayama strengthens the nervous system. The mind becomes calm and capable of concentration.
■The constant practice of Pranayama rouses spiritual power. It gives spiritual joy, spiritual light and mental peace.

Hints:
For the effective and proper study of Prana¬yama, an aspirant should strictly follow the following hints:
■Pranayama should be practised in a clean, airy place. It should be practised in complete solitude.¬
■The best time for practice is the early morning. If this time is unsuitable, one may practise it in the evening.
■Pranayama is best done sitting on the floor. The postures suitable are Padmasana or Siddhasana. If one experiences difficulty in sitting in these postures for a longer time, one can select any convenient posture to sit steadily in an erect posture. .
■The tubular channels should be cleansed before practising Pranayama. For this, first practise asanas.
■Pranayama should be performed at a chosen time regularly on an empty stomach. A small cup of milk, if taken at the interval of ten minutes, will serve as a good tonic.
■Do not practise Pranayama if you feel exhausted. The aspirant should. feel fresh and active after the practice of Pranayama.
■Do not take bath immediately after the practice of Prahayama. Rest for half an hour before taking bath.
■According to Patanjali, one should inhale and exhale slowly and rhythmically during the practice of Pranayama. Rhythmic and slow breathing makes the mind steady and calm.
■A beginner of Pranayama should practise inhaling and exhaling only for, a few days. The ratio of inhaling (puraka) and exhaling (rechaka) should respectively be 1 : 2. This means that the time spent in exhaling shouId be twice the time spent in inhaling.
■The time for retention of the breath (kumbhaka) should be increased gradually. In the first week, it should be for four seconds only; in the second, it should be for eight seconds and in the third, it should be for twelve seconds. In this way, one can gradually increase the time of retention of breath to one's utmost capacity.
■While inhaling, retaining the breath and exhaling, one must not experience any feeling of suffocation or strenuous effort.
■Maintain the ratio of 1:4:2 for inhaling, retention of breath and exhaling respectively. Inhale till you speak one Omkara. Retain the breath till you finish four Omkaras and exhale with two Omkaras. The following week the ratio should be 2:8:4, in the third week it should be 3 : 12 : 6 and so on. The limit is 16:64:32. Make the use of the fingers of the left hand for counting 'Om'. After some practice, counting becomes unnecessary. Habit will, of its own accord, maintain the proper ratio of puraka, kumbhaka and rechaka i.e., inhaling, retention of breath and exhaling.
■Do not get disturbed if a few mistakes are committed in the early stage. Do not give up the practice. How to maintain the ratio of puraka, kumbhaka and rechaka will be learnt automatiea