44 Light on Yogathe respiratory system, soothe the nervous system and reduce craving.
As desires and cravings diminish, the mind is set free and becomes a
fit vehicle for concentration. By improper practice of pra:r:tayama the
pupil introduces several disorders into his system like hiccough, wind,
asthma, cough, catarrh, pains in the head, eyes and ears and nervous
irritation. It takes a long time to learn slow, deep, steady and proper
inhalations and exhalations. Master this before attempting kumbhaka.
As a fire blazes brightly when the covering of ash over it is scattered
by the wind, the divine fire within the body shines in all its majesty
when the ashes of desire are scattered by the practice of prat;tayama.
'The emptying the mind of the whole 9f its illusion is the true rechaka
(exhalation). The realisation that "I am Atma (spirit), is the true piiraka
(inhalation). And the steady sustenance of the mind on this conviction
is ' the true kumbhaka (retention). This is true pranayama,. ' says
Sankaracharya.
Every living creature unconsciously breathes the prayer 'So'ham'
(S�= He: Aham= I-He, the Immortal Spirit, am I) with each inward
breath. So also with each outgoing breath each creature prays 'HarilsaJ:l'
(I am He). This ajapa-mantra (unconscious repetitive prayer) goes on
for ever within each living creature throughout life. The yogi fully
realises the significance of this ajapa-mantra and so is released from all
the fetters that bind his soul. He offers up the very breath of his being
to the Lord as a sacrifice and receives the breath of life from the Lord
as his blessing.
Pra:r:ta in the body of the individual (j1vatma) is part of the cosmic
breath of the Universal Spirit (Paramatma). An attempt is made to
harmonise the individual breath (pi:t:J.�a-pra:r:ta) with the cosmic breath
(Brahma:r:t9a-pra:r:ta) through the practice of pra:t:J.ayama.
It has been said by Kariba Ekken, a seventeenth-century mystic; 'If
you would foster a calm spirit, first regulate your breathing; for when
that is under control, the heart will be at peace; but when breathing is
spasmodic, then it will be troubled. Therefore, before attempting any
thing, first regulate your breathing on which your temper will be
softened, your spirit calmed.'
The chitta (mind, reason and ego) is like a chariot yoked to a team of
powerful horses. One of them is pra:r:ta (breath), the other is vasana
(desire). The chariot moves in the direction of the more powerful
animal. If breath prevails, the desires are controlled, the senses are held
in check and the mind is stilled. If desire prevails, breath is in disarray
and the mind is agitated and troubled. Therefore, the yogi masters the
science of breath and by the regulation and control of breath, he controls
the mind and stills its constant movement. In the practice of pra:r:tayama
the eyes are kept shut to prevent the mind from wandering. 'When the