The Yoga Sutra author provides many meanings of pranayama.
- To begin, he defines it as the removal of turbulence and disturbance from inhalation and exhale.
- The absence of agitation and turbulence in the breathing pattern corresponds to a calm flow of thought, allowing for meditation.
- After that, different kumbhakas (breath retentions) are practiced, such as internal, exterior, and halfway suspension, while keeping mental concentration, time span, and count in mind, until the breath is lengthy and subtle.
- This second definition demonstrates that Patanjali viewed pranayama as a formal kumbhaka, with its duration recorded by count, while sitting in a meditation position such as Padmasana.
- When the fourth, spontaneous kumbhaka, also known as Kevala Kumbhaka in various scriptures, is experienced, willful manipulation of the breath is transcended.
- The tamas (torpidity) and rajas (frenzy) are eliminated from the mind with this last kumbhaka, allowing the original sattva (intelligence) to shine through (Patanjali's word for sattva is prakasha).
The yogi is now ready to execute the inner limbs, i.e. the higher yoga of meditation, with these obstacles eliminated and the original condition of mind restored.
Patanjali describes,
- How mental impediments obstruct higher yoga in only five sparse sutras,
- How the impediments can be removed through pranayama,
- How the removal is complete once spontaneous transcendence from the breathing pattern occurs (various schools interpret this sutra differently),
- And how this transcendence must be preceded by astute practice of the various kumbhakas.
Patanjali explains the effects of proper pranayama practice but not how to perform the methods, much as he did with asana, which he detailed in just three sutras. This was to be done by a real-life instructor, and several approaches were considered.
You may also want to read more about Pranayama and Holistic Healing here.
