ABSTRACT: Various concepts occur around the words ‘Prana’ and ‘Pranayama’ in different ancient and mediaeval Sanskrit texts. The lure of Yoga is irresistible and Yoga is gaining much recognition among the educated and civilized people in almost all countries of the world. Though the Yogic terms like Asana, Pranayama, Kundalini, Dhyana etc are being widely used, yet only a few sincere practitioners of yoga show their real inquisitiveness to comprehend the technical meaning and underlying practical aspects of these important terms like Prana, Pranayama, Chitta and Kriya yoga etc. The knowledge related to Prana and Pranayama mentioned in the ancient texts of Yoga is sometimes clothed in obscure and mystical language. Hence an attempt is made…show more content… INTRODUCTION:
Pranayama is a Sanskrit word comes from the root Prana which is universal energy, Prana is also refers to essential subtle energy that lies at the foundation of the entirety of manifestation and Yama is a self control, the literal meaning of Pranayama is control of vital force most applicably through the breath, which makes Pranayama the practice of breath control. The other meaning of Ayama is to lengthening, stretching, expanding. By doing this we can lengthen our life span.
Pranayama is attempt of consciousness to stabilize the flows of Prana and Apana these are two distinct forms of energy whose dynamic movements are intimately linked to breath and also bring them in to a state of balance or harmonious interaction.
AIMS AND OBJECTIVES:
Aim of this study is to put forward scientific interpretation of Pranayama for easy understanding to all the readers by collecting all available literature in classical texts of Yoga and other ancient texts.
To analyze whether there would be significance of Pranayama in therapeutic approach in curing and preventing…show more content… Simultaneously, the interruption and reversal of the flow of inhalation and exhalation of the positive energy and negative energy, constitutes the regulation of life force which is then experienced as the totality of all its functional aspects. [1]
In this citation the pronoun TASMIN stands for the Asana, taken from the sutra
‘STHIRA SUKHAM ASANAM’ [2].
Naturally the question arises that which of the Asanas that are given in the Vyasa Bhashya on this quotation meant. Taking the sutras by themselves it is clear that Patanjali would accept any posture that is firm & comfortable. The posture of the body during the practice of contemplation and at other times, as also the posture of the mind should be firm and