Pranayam Ek Chintan - Book Summary

Here's a comprehensive summary of the Jain text "Pranayam Ek Chintan" by Sadhvi Divyaprabhashreeji, based on the provided pages:

The book "Pranayam Ek Chintan" by Sadhvi Divyaprabhashreeji explores the concept of Pranayama, a practice of controlling vital breath, within the context of Jain philosophy and practice.

Definition and Components of Pranayama: Pranayama is defined as a specialized method for controlling "Prana," which translates to breath or vital energy. It encompasses three actions: inhaling (Puraka), exhaling (Rechaka), and holding the breath within the body (Kumbhaka). Prana-vayu, the breath that sustains life, is considered the foundation of life.

Pranayama in Yoga and Jainism: The author notes that sage Patanjali, in his Yoga Sutras, considers Pranayama the fourth limb of yoga and a tool for liberation. However, in the Jain tradition, while Pranayama is mentioned, it is not considered essential for liberation.

Jain Perspective on Pranayama:

Prohibition by Early Acharyas: Acharya Bhadrabahu, in the Avashyak Niyukti, prohibits Pranayama due to the potential for violence against beings residing in the "Vayu-kaya" (air bodies) when forcefully controlling the breath.
Hemchandra and Yashovijayji's Views: Acharya Hemchandra in his Yogashastra and Upadhyay Yashovijayji in "Jaindrushtya Parikshit Patanjali Yogadarshanam" do not accept Pranayama as a means to liberation. Their view is that Pranayama does not calm the mind but rather causes it to dissipate or become extinct.
Physical Benefits vs. Spiritual Necessity: Yashovijayji believes Pranayama and other Hatha Yoga practices are not definitive means for mind control or realizing the ultimate sensory experience. The prohibition by the Niyukti (appointment/rule) is for this reason.
Risk of Premature Death: The Sthanangasutra lists seven causes of premature death, one of which is the obstruction of breath (Anaprannirodh).
Nuance in Avashyak Niyukti: A deeper study of the Avashyak Niyukti suggests that while the complete obstruction of exhalation is prohibited, the complete prohibition of Pranayama is not absolute. This is inferred from the description of refining exhalation (ucchvas ko sukshm karne ka varnan).

Types and Practices of Pranayama: The text details the three primary components of Pranayama:

Rechaka (Exhalation): Forcefully expelling air from the abdomen through the nostrils, fontanelle, and mouth.
Puraka (Inhalation): Drawing in external air and filling the chest up to the lower opening of the diaphragm.
Kumbhaka (Retention): Holding the breath stably in the navel region.

Some acharyas identify seven types of Pranayama by including Pratyahara, Shanta, Uttara, and Adhara along with Rechaka, Puraka, and Kumbhaka. The text explains these as:

Pratyahara: Moving the breath from one location to another within the body (e.g., navel to heart, heart to navel).
Shanta: Stopping the breath at the palate, nostrils, or mouth.
Uttara: Receiving external air and establishing it in the heart and other locations.
Adhara: Directing the inhaled air downwards and holding it.

The Five Types of Prana-vayu and Their Control: The text describes the five types of Prana-vayu, their locations, colors, and how they are controlled through Pranayama:

Prana: Extends from the tip of the nose, heart, navel, to the big toe. Color is green. Controlled through Rechaka, Puraka, and Kumbhaka.
Apana: Located in the posterior nerve of the neck, back, anus, and heel. Color is black. Controlled through the application of Rechaka.
Samana: Resides in the heart, navel, and all joints. Color is white. Controlled through repeated movement between locations.
Udana: Found in the heart, throat, palate, brow, and head. Color is red. Controlled through repeated movement between these locations.
Vyana: Pervades the entire body. Color is like a rainbow. Controlled through Pranayama.

Meditation on Bija Aksharas (Seed Syllables): Acharyas suggest meditating on specific seed syllables corresponding to each Prana-vayu during Pranayama to aid in their control.

Techniques for Breath Control: The text outlines specific techniques for controlling breath by drawing it to different parts of the body and mind:

Inhaling from the nostrils and taking it to the big toe, retaining the mind in the toe.
Sequentially holding the breath in the sole of the foot, heel, thigh, knee, hip, reproductive organs, navel, stomach, heart, and throat, taking it up to the fontanelle and then returning it.
Finally, moving it to the navel-lotus and exhaling.

Interconnection of Mind and Breath: A fundamental principle highlighted is the deep connection between the mind and breath: "Where the mind is, there is the breath, and where the breath is, there is the mind." When one is controlled, the other follows.

Benefits of Controlling Prana-vayu: Mastering Prana-vayu leads to numerous benefits:

Strengthening Agni (Digestive Fire): Leads to better digestion and assimilation.
Longevity: While food and water can be forgone for periods, breath is essential for life. The oxygen in the air is the basis of life.
Physical Purity and Healing: Controlling Samana and Apana aids in quick healing of wounds, bone setting, and reduction of waste products, leading to disease eradication.
Spiritual Powers: Victory over Udana provides the ability to consciously depart from the body at the time of death through specific pathways (e.g., Achimarga or the tenth door) without fear of water or physical obstacles.
Resilience and Vitality: Vyana mastery confers immunity to heat and cold, increased radiance, and good health.

Specific Benefits of Holding Breath in Different Locations:

Toes, Heels, Thighs, Knees, Hips, Genitals: Imparts speed and strength.
Navel: Cures fever.
Stomach: Purifies the body.
Heart: Prevents diseases and aging, or bestows youthful vigor if aging has occurred.
Throat: Eliminates hunger and thirst.
Tip of the Tongue: Enhances taste perception.
Tip of the Nose: Improves the sense of smell.
Eyes: Enhances the perception of form.
Skull and Brain: Cures brain-related ailments and pacifies anger.
Fontanelle (Brahmrandhra): Leads to the direct perception of the Supreme Soul.

Benefits of Different Pranayama Techniques:

Rechaka: Destroys abdominal diseases and phlegm.
Puraka: Strengthens the body and eliminates diseases.
Kumbhaka: Expands the heart-lotus, breaks the heart-knot, increases strength, and stabilizes the breath.
Pratyahara: Increases physical strength and radiance.
Shanta: Cures Vata, Pitta, and Kapha imbalances.
Uttara and Adhara: Stabilize Kumbhaka.

Reconciling Jain Practice with Pranayama: The text concludes by noting that while early Jain texts like the Niyukti prohibited Pranayama, Jain practices like Kayotsarga (self-abandonment or equanimity) inherently involve breath control. The duration of Kayotsarga is measured by breath cycles. The mention of breath refinement in Jain scriptures is seen as a form of acceptance of Pranayama. The Pranayauparva within the Drishtivada Anga and the Kashaya Pahuda text, which details Prana and Apana, indicate that ancient Jain scholars were familiar with the proper practice of Pranayama.

In essence, "Pranayam Ek Chintan" delves into the intricacies of Pranayama, its historical context in yoga, its specific place within Jain philosophy, and its profound physical and potentially spiritual benefits when practiced correctly, while also acknowledging the cautionary stance taken by some Jain traditions regarding its direct link to liberation.