{"id":34781,"date":"2016-01-20T13:53:11","date_gmt":"2016-01-20T13:53:11","guid":{"rendered":"https:\/\/www.in.yoga\/?p=34781"},"modified":"2023-07-26T16:09:50","modified_gmt":"2023-07-26T16:09:50","slug":"sutra-1-34-breath-control-as-a-method-of-gathering-chitta","status":"publish","type":"post","link":"https:\/\/www.in.yoga\/en\/sutra-1-34-breath-control-as-a-method-of-gathering-chitta\/","title":{"rendered":"Sutra 1.34. Breath control as a method of gathering chitta"},"content":{"rendered":"
The next line of Yoga Sutras does not involve any difficulty for translation, as well as for commentary and understanding.<\/div>\n
\u00a0<\/b><\/div>\n
\u092a\u094d\u0930\u091a\u094d\u091b\u0930\u094d\u0926\u0928\u0935\u093f\u0927\u093e\u0930\u0923\u093e\u092d\u094d\u092f\u093e\u0902 \u0935\u093e \u092a\u094d\u0930\u093e\u0923\u0938\u094d\u092f \u0965 \u0969\u096a\u0965<\/b><\/div>\n
1.34 pracchardana-vidha\u0304ran\u0323a\u0304bhya\u0304m va\u0304 pra\u0304n\u0323asya\u2028<\/i><\/b><\/div>\n
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pracchardana<\/i><\/b> (n.) \u2013 a well-known word that in terms of literature on yoga denotes \u201cexhalation\u201d. It consists of the prefix pra + cchardana – a noun produced from the root chr\u0323d \u2013 \u201cto eject\u201d, \u201cto outthrow\u201d.<\/div>\n
vidha\u0304ran\u0323a\u0304bhya\u0304m\u0323<\/i><\/b> (m. instr. du.) \u2013 \u201cholding\u201d, \u201cretention\u201d, \u201ccontrol\u201d; the prefix vi (\u2018out of, from\u2019) + dha\u0304ran\u0323a\u0304 \u201cholding\u201d, from the root dhr\u0323 \u2013 \u201cto hold\/retain\u201d, that we already know.<\/div>\n
va\u0304<\/i><\/b> (ind.) \u2013 \u201cor\u201d.<\/div>\n
pra\u0304n\u0323asya<\/i><\/b> (m. gen. sg.) \u2013 \u201cprana\u201d or \u201cair\u201d.<\/div>\n
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Thus in consideration of the context the sutra shall go as follows:<\/div>\n
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1.34 Or [for withstanding scattering of mind (chitta vikshepa)] inhalation and control (holding) of air (prana).\u00a0<\/b><\/i><\/div>\n
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It is quite obvious that Patanjali refers to pranayama as a means of assembling-stabilizing one\u2019s mind. This idea shall be further on developed in the second section of the work. Being short, the sutra makes it impossible for us to understand what was that specific technique meant by the author \u2013 whether it is an inspiratory hold, or a slow exhalation with air control, or something else, especially that there is a variety of similar pranayamas described in later texts on yoga. Yet the main point here is that Patanjali has clearly determined the essence and the objective of pranayamas that are often omitted in terms of modern fitness-\u201cyoga\u201d. Pranayamas are intended for working with one\u2019s mind and do not come as another form of physical exertion. <\/b>The expansion in their number occurred in medieval texts may be preconditioned by increase of psychological states they wanted to induce. After all, every system tends to complication and progress of sophistication.<\/div>\n
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On the other hand, none of yoga treatise that I know describes precise principles of linking the types of breathing and the states thus formed. These are the discoveries of modern body-oriented psychotherapy that may serve as methodology for revealing these principles. Curiously enough, but notwithstanding the fact that western body-oriented therapists have empirically rediscovered the rule that \u201cthe more shallow the breath, the more problems the person has\u201d, the first attempt to put this together, to examine pranayama from this very perspective belongs (I can\u2019t but praise myself for it) to the author of these lines. And it was for the first time described in the book \u201cChakra Psycho-Diagnostics\u201d, and later on \u2013 in \u201cYoga: Physiology, Psychosomatic, Bioenergetics\u201d.<\/div>\n
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Later on the concept based upon empiric observations was from different perspectives verified by the founder of national [Ukrainian \u2013 translator\u2019s note] Yoga-therapy \u2013 Elena Akhramieieva. The result of spirometer tests showed, in particular (within the context of this article), that there is a link between the place of failure in smooth full yogic breath and the type of problematic reminiscences. In other (slang) words: one\u2019s breathing is poor at the level of the chakra that has a \u201ctail\u201d in it.<\/div>\n
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Counter meterage \u2013 gauging of state of consciousness under the influence of pranayamas \u2013 would be impossible in the scope of scientific method since state of consciousness is not subject to objectification; thus here we, just like the yogi of ancient times, shall remain empiricists and rely upon our experience that in complete alignment with Patanjali tells: when breathing becomes even, consciousness shall become more aggregated.<\/div>\n
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Those who want to read the articles on the topic can do it here<\/a>. In particular I would like to single out the article Pranayama as Meditation<\/a>.<\/div>\n
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The next line of Yoga Sutras does not involve any difficulty for translation, as well as for commentary and understanding. \u00a0 \u092a\u094d\u0930\u091a\u094d\u091b\u0930\u094d\u0926\u0928\u0935\u093f\u0927\u093e\u0930\u0923\u093e\u092d\u094d\u092f\u093e\u0902 \u0935\u093e \u092a\u094d\u0930\u093e\u0923\u0938\u094d\u092f \u0965 \u0969\u096a\u0965 1.34 pracchardana-vidha\u0304ran\u0323a\u0304bhya\u0304m va\u0304 pra\u0304n\u0323asya\u2028 pracchardana (n.) \u2013 a well-known word that in terms of literature on yoga denotes \u201cexhalation\u201d. It consists of the prefix pra + cchardana – a… Continue reading Sutra 1.34. Breath control as a method of gathering chitta<\/span><\/a><\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[499,200],"tags":[],"class_list":["post-34781","post","type-post","status-publish","format-standard","hentry","category-meditation-en","category-yoga-sutra-en","entry"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/posts\/34781","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/comments?post=34781"}],"version-history":[{"count":0,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/posts\/34781\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/media?parent=34781"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/categories?post=34781"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/tags?post=34781"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}