Why should we control the breath
It may tee observed that wherever we are required to go into action at once, such as while taking a long or high jump, or lifting a heavy weight with all our might, or hitting a hard blow, and so on, we automatically stop the breath. Breathing is also arrested when there is a sudden shock and when there is complete absorption of the mind in something interesting. This shows the relation between intense physical or mental activity and breath control. This control is brought about by the nerve centers in us which govern breathing activity. In pranayama, we control the breathing activity by bringing into action inhibitory impulses from the brain. This point shall be discussed in greater detail later on. Here we are discussing why we should control the breath at all.
It is true that for carrying out various activities of daily life we do not have to control the breath at all. It is already being controlled and modified according to the needs of the body by the respiratory center without our being aware of it. For instance, while we are resting, breathing automatically slows down, whereas, when there is physical activity necessitating an increased supply of oxygen and the faster removal of carbon dioxide, breathing automatically becomes faster and deeper. Thus controlling the breath is not required for the usual activities of daily life. Control of the breath is, however, undertaken for another reason, which is of interest to all of us.
It is one of the basic pre-suppositions of yoga that the breath (prana) and the mind (chitta) are not separate or independent of each other. They are, in fact, considered to be two different expressions of one single basic entity. They are interdependent. They work together and stop working together. We are using both the entities, namely, breath and the mind constantly. Breath is important because our existence depends on it. Mind is important because everything that is necessary for success in life such as pleasure, happiness, enjoyment, our relationship with the world, our reactions to the happenings ire and around us, are all dependent on it. If the mind is well trained, peaceful, and full of contentment, that is to say, under one's control, then life becomes fruitful.
This fact is brought out in a very clear fashion in the Katha Upanishad (I. iii. 3 to 6) as follows:
"The soul is like a traveler who has set on a journey of life in the chariot of the body, driven by the intellect (buddhi) with the mind for the reins and the sense organs being the horses. The objects of experience form the way to be traversed. The soul, senses, and mind together form the enjoyed of pleasure and pain, i.e., the individual. If the midis not properly controlled, then the senses go out of hand like untrained horses. But if the mind is properly controlled (I ``kta) then the senses obey the orders of the master, i.e., the individual, like well trained horses. Indeed, such an individual reaches the highest goal of life."
Now to control the mind, howsoever essential it may be for success in life, is one of the most difficult things to achieve. All of us are aware that if we would control our minds we could make life happier and far more enjoyable both for us and for others. Still we find ourselves helpless. It is here that pranayama can come to our aid. The ancient masters of yoga knew that even if it is very difficult to control the mind directly, it can be controlled by controlling the breath. They mentioned this at several places in the yoga texts. For instance, the Yogavasistha (ii. 78.46.) has explained:
``When through continued practice of pranayama the vibrations of breath are silenced, that causes the mind, too, to become completely silent. That is the state of Nirvana."
This same point is brought out in the Hathayoga-pradipika (IV. 23) by saying,
``Where the mind is absorbed completely, the breath also is silenced, and vice versa."
The Annapoornopa~'isI7ad has gone a step further to make the point clear. It has emphasized (II.89) the oneness of mind and breath, and so, has stressed the importance of pranayama for controlling the mind thus:
`'The vibrations of breath or air (Panama) are the same as the vibrations of the mind. So the thoughtful attempt to control the vibrations of breath."
Many other statements from ancient texts can be quoted here to show the significance of pranayama for silencing the mind. But it is hardly necessary to multiply examples. The whole point of view may be summarized in the following declaration of the Anna poor no punished (II. 44J:
"Yogis control the breath in order to have peace of mind (chittashanti)."
It may be said on this that all of us are not yogis, and so pranayama is not useful for all of us. But that is not true, because every one of, us needs peace of mind, and if it can be achieved through the practice of pranayama, then pranayama would certainly be useful for all of us.
This does not mean that peace of mind is the only end for which pranayama is practiced. In fact, it is a rather distant goal, although it has been emphasized largely in the traditional outlook on pranayama. There are more easily achievable and nearer goals, such as the maintenance and restoration of health, efficient functioning of the various systems of the body, especially the respiratory system, and cure of disorders such as asthma, hypertension, diabetes, and so on.
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