Prāṇāyāma

The Science and Practice of Prāṇāyāma

Prāṇāyāma is the practice of regulating prāṇa (vital life force). In the living state, both prāṇa-śakti (vital energy) and manaḥ-śakti (mental energy) remain active in the human body. These two are interrelated; thus, when prāṇa is restless, the mind also becomes restless, and when the mind is agitated, prāṇa too becomes unstable. They are complementary to each other.

In general yogic practices, the regulation of prāṇa is the first step. The process of controlling prāṇa is known as prāṇāyāma. Before commencing prāṇāyāma, āsana-siddhi (perfection in posture) must be attained. When a practitioner can remain seated in a single āsana for an extended period without bodily restlessness, then physical agitation ceases. For a yogī, it is essential to first develop the habit of sitting firmly and steadily in an āsana. Once āsana is perfected, the body ceases to tremble over time. At this stage, the body becomes so light that one hardly feels its presence. With prolonged and correct practice of āsana, even without deliberate effort, prāṇa momentarily enters a state of stillness. When the body reaches this condition, an adept Guru understands that the disciple is now fit for prāṇāyāma. At this stage, one should begin prāṇāyāma with due effort.

The Hierarchical Structure of the Self

A crucial secret must be revealed here—if anything exists external to the self, it is the body. Within the physical body, the first activity to take place is the movement of prāṇa. Following this, the mind begins to function, and as one goes deeper, one reaches the realm of buddhi (intellect). Mastery over the body requires the practice of āsana. Once proficiency in prāṇāyāma is attained, its influence extends over the senses and mind—this is known as pratyāhāra. Upon perfecting pratyāhāra, the yogī becomes disconnected from the external world, as the senses cease to function. Subsequently, the practitioner enters the inner realm, where the processes of dhāraṇā, dhyāna, and samādhi unfold.

At this stage, awareness of the external world ceases, but latent impressions (saṃskāras) of the mind remain active—this is dhāraṇā. A metaphor can be used to describe this state: when water is poured into one’s palm and allowed to trickle down, it flows drop by drop—such is the state of dhāraṇā. When the mind becomes stable, dhyāna (meditation) occurs. In dhyāna, the mind flows in an unbroken stream towards its object, akin to a continuous flow of oil. Beyond this, the mind is irresistibly drawn towards the desired object, losing its fluid continuity—this is samādhi.

The Gradations of Samādhi

Samādhi must be attained step by step, moving from the gross to the subtle. The initial stage of samādhi is focused on the gross external elements, followed by the subtle external elements. The first type is known as vitarka-samādhi, and the second as vicāra-samādhi.

Each of these has two subcategories:

• Vitarka-samādhi is divided into savītarka (with reasoning) and nirvītarka (beyond reasoning).
• Vicāra-samādhi is divided into savicāra (with reflection) and nirvicāra (beyond reflection).

A crucial point to note is that when the mind becomes fully absorbed in an object, knowledge (prajñā) arises. This is called samādhi-generated knowledge. After its emergence, this knowledge must be purified and refined. Conceptualization (vikalpa) is the root obstruction to pure knowledge. Transitioning from savikalpa (conceptual cognition) to nirvikalpa (non-conceptual cognition) is the process of purification of knowledge.

At the vitarka stage, there is an association between word and knowledge, much like the connection between a word and its meaning. Due to this association, impressions of verbal cognition remain within knowledge. This is why samādhi, in this stage, is savikalpa. When these verbal impressions are eliminated, pure cognition emerges—this is nirvikalpa-samādhi.

• What is savītarka is also savikalpa.
• What is nirvītarka is also nirvikalpa.
• Advancing further, from subtle contemplation (savicāra) to transcendental contemplation (nirvicāra), there remain further divisions of conceptual and non-conceptual states.

Samādhi on external objects is not possible beyond a certain point. At this stage, samādhi occurs upon the very process of cognition, leading to grahīta-samādhi, also called asmitā-samādhi. Here, one attains saṃprajñāta-samādhi, through which all knowledge of the universe is realized, yet self-realization does not occur. Neither does viveka-khyāti (discriminative knowledge) arise, nor does para-vairāgya (supreme renunciation) manifest.

Beyond this, the yogī progresses toward kaivalya (absolute liberation), requiring the support of supreme detachment. There are two types of detachment:

1. Lower detachment (viṣaya-vairāgya) pertains to renunciation of sensory objects and is gross in nature.
2. Supreme detachment (para-vairāgya) arises from transcending prakṛti (material nature) and is subtle.

In this state, viveka-khyāti (discriminative awareness) fully manifests. Eventually, one attains direct realization of puruṣa (pure consciousness) and experiences the dissolution of guṇa-based reality. One understands that the immutable self is distinct from the ever-changing prakṛti. Slowly, one becomes established in one’s true self, eternally free from prakṛti. This is the path of Rāja-Yoga.

The Distinction Between Viveka-Jñāna and Vivekaj-Jñāna

• Viveka-jñāna is the knowledge of the distinction between puruṣa and prakṛti.
• Vivekaj-jñāna is an exalted intuitive wisdom, superior to all other forms of knowledge.

By practicing saṃyama (combined discipline of dhāraṇā, dhyāna, and samādhi) on the flow of moments, vivekaj-jñāna arises. A fraction of this knowledge is called tāraka-jñāna, which transcends all time and conditions, encompassing omniscience (sarvajñatva).

Prāṇāyāma: The Three Components

Prāṇāyāma consists of three essential components:

1. Pūraka – Inhalation
2. Rechaka – Exhalation
3. Kumbhaka – Retention

The movement of air has two states:

1. Still and Stagnant
2. Vibratory and Moving

During activity, air moves from inside to outside and outside to inside. In the stagnant state, when air enters and remains inside, it is called antara-kumbhaka. When air exits and remains outside, it is called bāhya-kumbhaka.

A commonly followed prāṇāyāma ratio is 1:4:2—where inhalation, retention, and exhalation are proportioned accordingly. However, these should always be practiced under a Guru’s guidance, as incorrect practice may lead to physical or mental disorders.

Prāṇāyāma should be performed daily to purify accumulated impurities. Proper practice leads to the elimination of mental and bodily toxins, ultimately paving the way for samādhi and self-realization.