The four classifications of 笔谤腻峁嚹乱腻尘补 [Part 3.1a]

Yogashikha Upanishad (critical study)

by Sujatarani Giri | 2015 | 72,044 words

This page relates 鈥榝our classifications of Pranayama鈥� of the English study on the Yogashikha Upanishad鈥攁 key text from the Krishna Yajurveda, focusing on the pinnacle of Yogic meditation. This essay presents Yoga as a crucial component of ancient Indian philosophy and spirituality and underscores its historical roots in Vedic literature鈥攑articularly the Upanishads and Vedant. The chapters of this study are devoted to the faculties of the mind and internal body mechanisms such as Chakras as well as the awakening of Kundalini.

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Part 3.1a - The four classifications of 笔谤腻峁嚹乱腻尘补

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There are several classifications of 辫谤腻峁嚹乱腻尘补 depending on the criteria.

1 The first classification of 辫谤腻峁嚹乱腻尘补

Classification of long and short (诲墨谤驳丑补-蝉耻办峁补). This dependent on:鈥�

(i) The particular spot (诲别艣补) at which the 辫谤腻峁嘺 (breath is held).
(ii) Duration of the exhale, inhale and holding and
(iii) The number of times the 辫谤腻峁嘺y膩ma is performed.

2 The second classification of 辫谤腻峁嚹乱腻尘补

There is yet another classification termed as sagarbha and agarbha 辫谤腻峁嘺y膩ma.

Here the 艢颈惫补 pur膩峁嘺 蝉补测蝉:鈥�

笔谤腻峁嘺测腻尘补 is of two types i.e. agarbha and sagarbha. When it is done in combination with japa repetition of a word or words like Om, 搁腻尘补鈥�艢颈惫补 etc. roudly, or slowly with mere motion of lips or only mentally and 诲丑测腻苍补 meditation, it is called sagarbha. When the same is done without them, it is called agarbha.

It also says that the sagarbha 辫谤腻峁嚹乱腻尘补 is hundred times superior to agarbha. That is why the yogis practice sagarbha 辫谤腻峁嚹乱腻尘补.^[1]

The 惭峁沢别苍诲谤补迟补苍迟谤补 also says the same thing. According to it, there is nothing like sagarbha 辫谤腻峁嚹乱腻尘补 in the matter of achieving stability of mind. It, however, adds that even agarbha 辫谤腻峁嚹乱腻尘补 is quite effective in controlling the runway tendencies of the mind and senses towards their objects of enjoyment.^[2]

The 骋丑别谤补峁囜笉补厂补峁僪颈迟腻 however considers it as a further classification of sahita 辫谤腻峁嚹乱腻尘补 and says that sagarbha is that which is performed in accompaniment of bija mantra and nigarbha (same as agarbha) is without b墨ja mantra.^[3]

3 The third classification of 辫谤腻峁嚹乱腻尘补

The third classification of 辫谤腻峁嚹乱腻尘补 is what is called (i) sahita and (ii) kevala.

The Yoga-办耻峁囜笉补濒颈苍墨鲍辫补苍颈峁诲 says:

笔谤腻峁嚹乱腻尘补 is of two types (i) Sahita (ii) Kevala.

One should continue to practice sahita 辫谤腻峁嚹乱腻尘补 until there is mastery over the kevala 辫谤腻峁嚹乱腻尘补. The word sahita means 鈥榓long with鈥�. So when kumbhaka (holding of the breath) is done along with 辫奴谤补办补 (inhale) and recaka (exhale), that 辫谤腻峁嚹乱腻尘补 is called sahita.

The word 鈥�kevala鈥� means 鈥極nly alone all by itself, to the exclusion of everything else. So when kumbhaka (holding of the breath) is done without performing 辫奴谤补办补 and recaka (inhaling and exhaling) that 辫谤腻峁嚹乱腻尘补 is called kevala.^[4]

In this connection the Yogatattvava-鲍辫补苍颈峁诲 蝉补测蝉鈥�

The kevala kumbhaka can be mastered, when the practitioner becomes capable of holding the breath far as long as he desires. And once this kevala kumbhaka i.e. without inhale and exhale of breath is achieved, nothing remains unattainable for him in all the three worlds.^[5]

According to Tri艣ikhibr膩hma峁嘺鲍辫补苍颈峁诲, sahita-辫谤腻峁嚹乱腻尘补 颈蝉:鈥�

Exhaling, inhaling, holding and exhaling of the air. These four constitute sahita 辫谤腻峁嚹乱腻尘补 and for one who performs only kumbhaka, discarding exhaling and inhaling, nothing remains unattainable in all the three times viz. past, present and future.^[6]

In the higher stages of the 测辞驳墨 practice only kumbhaka (kevala) 辫谤腻峁嚹乱腻尘补 is resorted to by the yogis.^[7]

Through repeated practice, there comes a stage where the air (breath) becomes stable and motionless and is no more in need of recaka and puraka.^[8]

And lastly the 艢腻峁囜笉颈濒测补鲍辫补苍颈峁诲 蝉补测蝉鈥�

Kumbhaka (holding of the breath) is of two types (i) Sahita, and (ii) Kevala When it is accompanied by recaka and 辫奴谤补办补, it is called sahita. Without recaka and 辫奴谤补办补, it is called 鈥�kevala鈥�. Awakening of the 办耻峁囜笉补濒颈苍墨 can be achieved only through kevala kumbhaka.^[9]

4 The fourth classification of 辫谤腻峁嚹乱腻尘补

The fourth classification of 辫谤腻峁嚹乱腻尘补 is based on the different ways in which recaka and 辫奴谤补办补 are to be performed. There may also be a variation in the place where the 辫谤腻峁嘺 is to be held.

(i) Recaka:

The Am峁泃an膩da 鲍辫补苍颈峁诲 蝉补测蝉鈥�

Throw out the air into the atmosphere thereby emptying the inside completely. Thereafter engage yourself in that emptiness. That is the definition of recaka.^[10]

The 顿补谤艣补苍补鲍辫补苍颈峁诲 defines it thus:鈥�

The emptying of the air outside from within the abdomen is called recaka.^[11]

(ii) 笔奴谤补办补:

The Am峁泃an膩da 鲍辫补苍颈峁诲 蝉补测蝉鈥�

鈥淛ust as a man may suck in water through the mouth with the help of the lotus-stalk in the same way the air should be sucked in. And that is called 辫奴谤补办补.^[12]

鈥孴丑别 顿补谤艣补苍补鲍辫补苍颈峁诲 defines it thus the filing of the abdomen with air from outside is called 辫奴谤补办补.^[13]

The 艢颈惫补笔耻谤腻峁嘺 defines it thus:鈥�

鈥淔ill the body with the outside air like you fill a below on a leather bag. And since it involves filling, it is called 辫奴谤补办补. The literal meaning of 辫奴谤补办补 is filler.^[14]

(iii) Kumbhaka:

The word 鈥�Kumbhaka鈥� means a 鈥�pitcher鈥� and kumbhaka would mean something like a kumbha. When the abdomen is filled with air and the latter is held here, the former has the likeness of pitcher.

The 艢颈惫补笔耻谤腻峁嘺 defines it thus:鈥�

In this state neither the inside air is to released, nor is the outside air inhaled and one sits motionless like pitcher filled to the brim, this is called kumbhaka.^[15]

The fourth classification of 辫谤腻峁嚹乱腻尘补 based on the variety of manner in which the recaka, 辫奴谤补办补 and kumbhaka are performed.