Kevela Kumbhaka - Fourth Kind of Pranayama YS II - 51

Yoga Sutra II- 51 - BAHYABHYANTARA VISAYAKSEPI CATURTHAH - There is a fourth kind of pranayama that occurs during the concentration on an internal or external object.

Swami Satchidananda tells that the fourth kind of pranayama referred to in this sutra occurs automatically. In this pranayama practice we do not have to concentrate on retention because it happens automatically just by mind concentration on an object or idea. This process is called kevala kumbhaka, which is an easy unintentional retention that usually happens in deep meditation. "When we are deeply interested in something we are reading, the breath stops. If we at that time we look at the breath, we will hardly be breathing." It is when we are interrupted in our concentration that we sigh, making up for that retention. We are given the example if we hear terrible news, our breath stops suddenly as a result of the mind's thought process is halted. After the news we take a deep breath.

Swami Satchidananda informs us that this is a good thing when kevala kumbhaka happens during our japa or meditation and it won't happen until our system is ready. "If we are deep enough, the breath might even stop for a few minutes. In samadi it stops for several hours. People don't die, because there is no wastage of energy. It is being reserved." We are given examples that under normal conditions when we are expending a lot of energy, more must be put back into our systems. Just like a battery in a car that maintains the different functions, the dynamo within the engine compartment puts in more current, so the battery maintains its life. If there is overload of current from the dynamo, the battery overheats and dies. We don't have a dynamo mechanism to limit our energy, like a car. We only have ourselves to monitor the energy.

So the analogy is given of switching off the engine when the car is parked and no wastage of energy from the battery, in the same way we conserve our human electricity - prana- with our breathing system. "Our breathing system is the dynamo. We inhale in order to take in more prana to maintain the battery at a certain level. " When the body is quiet and we do not talk, we reserve energy. "If we keep the body still, we conserve energy; but still the mind moves and consumes a little energy, so we still have to breathe in. If we do not even think, there is no wastage at all and breathing is unnecessary. Kumbhaka is automatically achieved."

The commentary ends informing us that the mind and prana are inseparable. We are asked which is subtler, the mind or the breath? Which is easier to handle, the subtle or the gross? "Always the gross thing." It's easier to control our prana in a grosser manifestation than in a subtle one. Thus "we learn to control the physical body, then the movement of the breath, then the senses, and finally the mind. It is very scientific, gradual and easy."

See related posts:

• Mantra
• Reflection upon Meaning YS I - 28
• Take a Deep Breath! YS I - 34

Tapasah - Austerities YS II - 43

Yoga Sutra II- 43- KAYEDRIYA SIDDHIR ASUDDHI KSAYAT TAPASAH - By austerity, impurities of body and senses are destroyed and occult powers are gained.

Tapasya (tápasya) in Sanskrit means "heat". In Vedic religion and Hinduism, it is used figuratively, denoting spiritual suffering, mortification or austerity, and also the spiritual ecstasy of a yogin or tāpasá (a Vrddhi derivative meaning "a practitioner of austerities, an ascetic").

Swami Satchidananda says "The direct meaning of tapas is "to burn," as was discussed in the first Sutra of this portion." Examples of tapas are given :

• physical tapas or fasting - burns away excess fat with toxins that have accumulated in the body.


• mental tapas - burning all old impressions


• verbal tapas - observing silence to control speech

He says when we burn, pain and heat are felt and we undergo suffering. "So, tapas also means to accept suffering. If someone suffers, he or she is blessed, because by that suffering some impurities are purged out." Swami Satchidananda says that we should never run from pain and how our lives are filled with hundreds of opportunities for tapas. Washing a piece of cloth is given as an example of going through tapasya to become pure. "The mind must be washed, squeezed, tossed, dried and ironed" like the cloth. We are informed that people who cause us pain are actually helping to purify us. If we still get upset from insults, our mind is not yet strong.

"Adapt, adjust, accommodate. Bear insult. Bear injury. That is the highest sadhana (spiritual practice)." was what Swami Satchidananda's Master told him. It is easy sadhana to go in a corner and say a mantra, however, to keep a serene mind when insulted is higher than saying a thousand rosaries of japa. "That is tapasya. The power to control the body and senses comes by tapasya."

"The practice of self-discipline refines our sense-perceptions and even our physical substance until we become aware of latent psychic powers, such as the power of clairvoyance, telepathy, levitation, etc. " - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood

See related posts:

• Niyama - The Observances - YS II - 32
• The Eight Limbs of Yoga - YS II - 28, 29
• Mantra

Reflection upon Meaning YS I - 28

In the previous post I mentioned mantra and japa. I will now link that with the Yoga Sutras (YS) I-28 -TAJJAPAS TADARTHA BHAVANAM- To repeat it with reflection upon its meaning is an aid.

Swami Satchidananda's comment is that in this sutra the practice of Japa is addressed. He states that it is a very powerful technique which is also the easiest, simplest and the best. He also says that most religion has some repetition of God's name. In the Hindu system a mantram or mystic word is given to the student to repeat. "The meaning of mantram is 'that which keeps the mind steady and produces the proper effect'. Its repetition is called japa."

It is easiest because it is portable. One does not have to go some place or do it at a particular time. The constant repetition or japa links the mind to God through the mantram while doing worldly pursuits. The meaning is not necessary in the beginning of the practice. When it becomes a firm habit, then you can wonder what you are repeating. Just like as you think, so you become, knowingly or unknowingly the qualities will come to you from the thing named. Swami Satchinanda mentions the mantra OM, which is the basis for all mantras. Further elaborated is how we can see the power of words in modern day advertisements. So with a pure mind, with japa you repeat the word and later feel the meaning.

Swami Muktananda says it is very important that the mantra is repeated with the goal of the mantra as one's own Self. Abusive words affects us immediately because we identify with the word. With the mantra japa we should identify with the object (God) . The mind will gradually merge into the mantra and become one with the Self.

Mantra

In the previous posts of Pantanjali's Yoga Sutras , practice is mentioned as a way to bring the vrittis (modifications of the mind - thoughts) under control. That practice is with continous effort ( see that post). In "Mystery of the Mind" by Swami Muktananda he states one of the greatest practices, among many, is mantra repetition. The Wikipedia states "A mantra (Devanāgarī मन्त्र) (or mantram) is a religious or mystical syllable or poem, typically from the Sanskrit language. Their use varies according to the school and philosophy associated with the mantra. They are primarily used as spiritual conduits, words or vibrations that instill one-pointed concentration in the devotee."

And Mantra Japa means repetition of mantra. Japa (Sanskrit: जप) is a spiritual discipline involving the meditative repetition of a mantra or name of God. The mantra or name may be spoken softly, enough for the practitioner to hear it, or it may be spoken purely within the reciter's mind. Japa may be performed while sitting in a meditation posture, while performing other activities, or as part of formal worship in group settings. The practice of repetitive prayer is present in varied forms within most religions in the world, although the religions of India generally give more emphasis to it as a specific discipline.

Swami Muktananda states "A mantra is a cosmic word or sound vibration. In fact, mantra is a vibration of the Self." Words are mantras that connects us with objects. In the same way, the mantra, which is the name of God, connects us to God.

Listen to the mantra Om. Does it make you feel one-pointed?