Asana and Pranayama Research Study by Aarti Maheshwari

 

                        Asana and Pranayama
                   Research Study by Aarti Maheshwari

1.     Introduction

The growing popularity of Yoga all over the world masks the fact that its practices
were designed by the ancient Indian rishis for a much higher purpose as compared
to the goals of contemporary Yoga practice – improving health, reducing stress and
minimizing the effects of ageing to keep the body fit. Yoga was originally crafted as
a systematic technology towards the evolution of the human being, and one that
could enable a person to overcome his/her ordinary limitations so as to eventually
become one with the Divine.

There were (and are) many inter-related systems of Yoga – each one complete by
itself. These include Raja Yoga (meditative concentration), Buddhi Yoga
(intelligent will), Karma Yoga (divine works), Jnana Yoga (divine knowledge),
Bhakti Yoga (divine love) etc. “Hatha Yoga” was one of these numerous Yogic
approaches that looked upon the human body as the starting point of the Yogic
endeavour. It regarded the body not seen merely as a mass of gross and inert
matter, but as a material reproduction of the subtler depths of our being.

The human body is viewed in the Hatha Yoga system as a mysterious bridge or
doorway that leads one from the limitations of the material form to the vastness of
the Universal Spirit. In the Hatha approach, the body is revered as a receptacle
that can hold, control and direct a virtually unlimited amount of universal life
energy towards a definite evolutionary or developmental end - when properly
purified and taught how to concentrate.

Asana and Pranayama are two of the Hatha Yoga disciplines that are directed
towards enabling the processes of purification of the human faculties.

2.     Asana : The Maintenance of Posture

“Asana”, originally identified as a mastery of sitting still, is essentially the
maintenance of the body in a given position. In the context of Yoga practice, asana
refers to the manner (posture) in which a person sits and maintains oneself. In the
Yoga sutras, the sage Patanjali mentions the accomplishment of sitting with a
steadfast mind for extended periods as the third of the eight limbs of Classical
Yoga. The term “asana” has been defined therein by him as a bodily pose or
posture that not provides steadiness, but is also pleasant and comfortable.

However, in the present times, the word “ asana “ has become a synonym for Yoga.
This is indeed a misconception. Asanas are actually a scientific system of physical

 
and mental education, aiming at the achievement of positive and sedate health,
culminating in spiritual evolution.

The ancient yogis aimed not only at good physical health, but also at mental, moral
and spiritual evolution. They knew that the body and mind were interdependent;
and that the mind was the thinking component while the body was the
instrumental part. Thinking preceded physical action. The body could easily be
made to rest at will, whereas the activity of the mind was a continuous process and
difficult to control. Therefore, they concluded that if the physique were allowed to
develop without initial training of the mind, the animal tendencies would persist in
man. Such a situation may prove harmful to the society. Therefore, Asanas
emerged as the initial measure to discipline the body. They were conceived as an
education of the physical rather than as physical education.

In their close study of nature, the yogis noticed many characteristics of plants,
animals, insects and birds. They selected a few of these characteristics. They knew
that birds and animals acted on instincts alone, whereas the human being relied
also on intellect, reason and free will. The asanas were based on an overall
approach to the physical, mental and moral well-being of an individual.

The yogis knew that the mind tremendously influenced the health of the body
through the nervous system. If the nervous system could be kept in good condition,
mind could be controlled and one could concentrate and meditate better. So, they
devised a number of asanas to exercise the spine. Asanas also stimulate the
endocrine glands and improve their working. Asanas also improve digestion of
food, assimilation of nutrients and elimination of toxins. Asanas lead to harmonious
working of all muscles and joints that are kept flexible.

There are eighty-four basic asanas. One does not need to practice all the asanas to
keep the body fit. Even a few selected simple asanas provide great benefits. What
is needed is the right attitude and the correct approach to the practice.

The Yogis believed that a healthy man is always strong, but a strong man need not
always be healthy. Thus, Yoga does not advocate superficial enlargement of the
major muscles, but in exercising every muscle in the body with full participation of
the mind, so as to achieve a thorough neuro-muscular co-ordination. Asanas do not
cultivate muscles alone, but aim at an integrated response of nervous, respiratory,
digestive, circulatory and excretory systems.

2.1    The Right Age to practice Asanas

The young and old, the very old, sick and the infirm alike can undertake the
practice of Asanas successfully and achieve great benefits. However, children
under the age of five should not be initiated into Yoga exercises. Their free natural
movements and play are considered sufficient for the growth of the various organs

 
and parts of the body.

2.2    The Right Place to practice Asanas

The practice of Yoga postural exercises should best be done alone because it helps
one to exclude all disturbing factors. Those who cannot arrange to be alone should
make the best use of a corner available and practice the exercises in silence with
perfect disregard of the surroundings.
The place selected should be quiet, well-ventilated and free from dust, insects,
moisture, draught, unpleasant smells and memories. It is best to use the same place
everyday in order to build up a congenial environment.

2.3    The Right Time to practice Asanas

The time best suited for exercising is in the morning before breakfast, since one’s
vitality at that time is the highest and the movements can be done with a sense of
ease, freshness and mental calmness. If the morning hours cannot be available due
to pressing obligations, the best time in the evening is before dinner. Any course of
exercises must not be commenced for at least two hours after a meal.

Before commencing the exercise, evacuate the bladder and the bowels, clean the
nose and throat of all mucus, drink a glass of lukewarm water and then begin after
a few minutes.

2.4    Other Suggestions during practice of Asanas

- Temperature and seasons permitting, exercise is best done in the open air.
- The clothing of the body should be sparing and loose fitting. The feet should be
bare. - The mouth should be closed during the exercise. Exhale and inhale only
through the nose. Inhale in slow rhythmic breaths and exhale in one continuous
and long rhythm.
- Never use the bare floor for exercise. Always provide a mat or a woollen carpet,
upon which a clean cotton sheet should be spread. This sheet should be washed
regularly.

2.5    Benefits accruing from the practice of Asanas

Health is defined by the WHO (World Health Organization) as the physical,
mental, moral and spiritual well-being of a person. Asana interprets a way of life
which endows perfect health - physical (well-being), mental (harmony), moral
(elevation) and spiritual (awareness / consciousness).

Asanas are simple, self-sufficient, easy to practice, non-violent, non-fatiguing.
Thus, they are most suitable for people of all ages as a safe system of physical
training. They require little time and no expensive accessories and equipment.

 
Thus, people of ordinary means as well as those who are very busy can practice
them.

Each asana has a specific positive health value both as a factor of immunity as well
as a preventive and corrective measure. Asanas have been found to be of value in
certain forms of disease such as habitual constipation, gout, derangement of the
functions of the liver without any organic disease, obesity, neuralgia including
sciatica, some forms of paralysis, some forms of dropsy, hypertension, certain
diseases of the heart and blood vessels, problems related to the spine, respiratory
diseases such as asthma and bronchitis besides acidity, anemia, diabetes etc.

Deep breathing (breathing rhythm) while doing asanas increases the supply of
oxygen in the body. Deep breathing can also partly compensate for the evils of
indoor living.

In a session of ordinary physical culture, the movements are done in a repetitive
and mechanistic way. Being of a catabolic nature, these un-natural exercises take
away a great amount of energy from the body and lead to a faster wear and tear of
the organs and tissues. The muscles are made to rigourously repeat a movement
many times, which generates fatigue and cause the release of lactic acid and other
toxins into the blood stream. A great strain is exerted on the inner organs, which
become weakened.

In Yoga, the process is of an anabolic nature - it generates a lot of energy within
one’s body! During the performance of asanas, one’s movements are slow and
harmonious. In fact, in their final stage, the asanas become static postures. There is
no strain felt all along. On the contrary, relaxed and pleasant feelings are
developed. The wearing of the inner organs and tissues is de-accelerated and this
whole process leads ultimately to a longer life. Strength is increased
proportionately with muscular growth and body power.

In non-Yogic systems of physical education, the mind works at an automatic level.
That is why one gets an exhaustive feeling at the end of the class. Moreover, the
practitioner is concerned with developing muscular power only, leading to
tendencies of aggression, extrovertedness and exhibitionism. This contributes to
nervous agitation and is not at all conducive to mental hygiene.

In Yoga, at the end of the class, one feels as if every cell in the body has been
recharged with a new energy. The nervous system is strengthened. There is a deep
scope for complete participation of the mind, which helps develop insight and
contributes to the development of a spiritual life.

3.     Pranayama: The Regulation Of Breath

There are two aspects to health. In its negative aspect, health signifies the

 
elimination of disease. In its positive aspect, health signifies vitality. To be healthy,
the student of Yoga has to build up a body that is reasonably strong, and at the
same time possess great vitality. The fourth step of the eight-fold path -
Pranayama - addresses this issue.

The vitality of the body has much to do with the manner of breathing. Wrong ways
of the body may cause considerable de-vitalization of the body, thus also adversely
affecting the functioning of the brain. As the brain is the vehicle of the mind,
improper breathing causes impairment in the activity of the mind, for the mind is
unable to properly convey what it wishes to convey.

If we observe our own breathing, we would find that it has a particular rate - the
number of inhalations and exhalations per minute. This rate varies not only from
individual to individual, but even in the same individual in relation to his mental
and emotional states. When one is angry or agitated, the breathing becomes faster
and shallower. Conversely, the breathing rate slows down when one is in a quieter
state of mind. The normal breathing rate of a human being is 12 to 20 breaths per
minute, the range reflecting the fluctuation of mental and emotional moods.

This fact is also illustrated in animal behaviour. A dog is observed to breathe at the
rate of 28 breaths a minute while a horse, which is a more reposed and less
excitable animal than the dog, respires at 16 breaths a minute.

A study of the effects of breathing indicates that for quiet reflection (the condition
of the brain and the mind which is required for Yoga discipline), the normal
breathing rate should be within the range of 6 - 8 per minute. One must gradually
move towards slower and deeper breathing, though the determination of one’s own
rate of breathing is arrived at by experimentation. That is one of the objectives of
Pranayama.

3.1    The respiratory system

The respiratory system consists of a group of passages that filter incoming air and
transport it from the outside of the body into the lungs, and numerous microscopic
air sacs (alveoli) in which gas exchanges take place. This entire process of
exchanging gases between the atmosphere and the body cells is called respiration.

The muscles that are chiefly used during the act of respiration are the following:
a.   The diaphragm ( the muscle that divides the thorax from the abdomen )
b.   The intercostal muscles, or muscles of the thorax
c.   The clavicle muscles ( near the shoulder blades )

The lungs have a spongy, elastic texture and are composed of alveoli, which
connect with the outer air by means of the bronchial tubes. The function of these
alveoli is to allow the red blood cells to absorb oxygen from the air in the lungs and

 
carry it to the various tissues of the body. On their return journey, these cells bring
a cargo of waste products of the body and unload the carbon dioxide in the lungs
to be thrown away.

3.2    The act of respiration

Respiration consists of the alternate expansion and contraction of the thorax (
chest cavity ) by means of which air is drawn into or expelled from the lungs.
These two movements are termed inspiration ( inhalation ) and expiration (
exhalation ) respectively. However, Yoga holds that the respiratory act is really a
four-fold process wherein the other immediately follows each stage. These are as
follows :
a.    The expiratory standstill, or suspension of breath
b.    Inspiration
c.    Inspiratory standstill, or holding of breath
d.    expiration

Yoga maintains that the health of the respiratory apparatus depends largely upon
the quantity and quality of air inhaled, and the rhythm and completeness with
which the four major acts of respiration are performed. All the organs of the body
work in rhythm as long as they are kept supplied with pure blood from the heart.
the biologic and psychic activities of a being depend mostly upon the supply of
oxygen.

3.3    The concept of Prana (bio-energy)

Prana, or bio-energy, is that vital element in the Universe through which life is
created and sustained. It is also the agency that causes the motion of the lungs.
Prana may also be understood as a set of impulses or currents moving in different
regions of our body, playing specific functions in the organisms. Prana is
understood as that current which moves in the region of the heart, thus controlling
the breathing process. In this capacity, it upholds the body by keeping together the
various mind and body substance in essential harmony and unity through its
manifold activities.

3.4    Pranayama - regulating Prana through respiratory activity

The yogis observed that there was a close relation between the breathing
processes and the mind - change in mental states could cause immediate reactions
in the breathing and vice versa. The mind, due to its very nature, is difficult to
control directly. Thus, they developed techniques for the regulation of breathing
processes, through which they could regulate the mind indirectly. These breathing
techniques are called Pranayama.

Our mind directly affects all the functions of its organism, and most of our diseases

 
have a mental origin. By practicing Pranayama, we are able to bring our mental
activities under control, thus leading a well balanced and controlled emotional life -
the key to positive health.

4.     Conclusion

Everyone can do some type of asana and pranayama. Care should, however, be
taken to start slowly and not rush on to more difficult practices until one is ready.
The body’s heart, lungs and nerves are strong, and gain added strength with
regulated and sensible practice of asana and pranayama. However, overdoing these
may exhaust the body and the internal organs – leading to possible weakness and
damage.

Yoga is far from being simply physical exercises. Indeed, it is an aid to establishing
a new way of life that embraces both inner and outer realities. Yoga is meant to
produce an integral human being in harmony with his / her environment. This way
of life is an experience that cannot be understood intellectually. It must become
“living knowledge” through practice and experience. Patience and perseverance
are, however, necessities for any and every kind of Yogic pursuit.

When all the qualities and attributes of person act in alignment with one another to
yield the integration of one’s personality, the fruit it yields is the highest that life
has to offer.
-------------------------------------------------------------------------------------------------------
The Author wishes to express her deep gratitude to her Alma Mater - The Yoga
Institute, Santacruz East, Mumbai (India).

The oldest known and organized Yoga Centre in the world, The Yoga Institute has
rendered yeoman’s service in clearly enunciating what Yoga means for an ascetic
and a householder alike. It has provided a simple course of Yogic practices that
may be safely undertaken even by a layperson.

Over the course of ninety-five years of its existence, the Institute has conducted
numerous scientific studies and research on Yoga practices. It has also collected
vast experience in formulating suitable activities that can effectively meet the
modern needs in the fields of education, medicine, and self-development.