Sutra 2.49

तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥

tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ॥49॥

tasmin sati = on its attainment (of a steady and comfortable asana); shvaasa = inhalation; prashvaasayoh = exhalation; gati = movement; vichChedaH = regulation; praaNaayaamaH = pranayama (breath control)

Sw. Satchidananda

“That [firm posture] being acquired, the movements of inhalation and exhalation should be controlled. This is pranayama.”

Bryant

“When that (asana) is accomplished, pranayama, breath control, (follows). This consists of the regulation of the incoming and outgoing breaths.”

Taimni

“This having been (accomplished) Pranayama which is cessation of inspiration and expiration (follows).”

Aranya

“That (Asana) Having Been Perfected, Regulation Of The Flow Of Inhalation And Exhalation Is Pranayama (Breath Control).”

Discussion

In this sutra, Patanjali provides a definition of pranayama. We need to pay special attention to the phrase “tasmin sati” which literally means “being established therein”. “Therein” refers to the previous limb of yoga wherein “asana” was defined as “stable and comfortable” posture (sutras 2.46 thru 2.48). Thus, the expanded meaning of “tasmin sati” is “having established oneself in a stable and comfortable posture”. By extrapolation, we can extend the same phrase to the remaining limbs of yoga, namely, pratyahara, dharana, dhyana and samadhi. Simply stated, a firm and comfortable posture should be used through all stages of meditation as well. In this sense, asana should not be treated as an independent limb (anga) in itself; it needs to be considered in association with the subsequent five limbs.

A more expanded meaning of the sutra can be given as “having established oneself in a steady and comfortable seated posture, controlled disruption or suspension of inhalation and exhalation is defined as pranayama”.

As can be seen from the translations above, the phrase “gati-viccheda” has been translated differently by different authors. Here is a sampling of some of the interpretations:

• Braking the force and uncontrolled movement (Sw. Veda Bharati)
• Regulation of the flow (Aranya)
• Controlling the movements (Sw. Satchidananda)
• Regulation of the breath (Bryant)
• Cessation of inspiration and expiration (Taimni)
• Break in the movement (Karambelkar)
• Cessation of the movement (Satyananda)

While putting these into practice, each of these could mean a slightly different approach to pranayama. For example, “controlling the movement” or “regulation of the breath” could simply mean to do the inhalation and exhalation with awareness and control. On the other hand, “cessation of the movement” or “braking the force” could mean the application of breath retention after inhalation or exhalation.

I like to take the meaning of “gati-viccheda” as breath retention. As we know, breath retention can be done after full inhalation or full exhalation or anytime during the inhalation or exhalation process. Thus, the breathing process can be considered as consisting of four segments – inhalation, exhalation, retention after inhalation and retention after exhalation. Even though not used by Patanjali, the Sanskrit terms most commonly used for these four segments are puraka (inhalation), rechaka (exhalation), antara-kumbhaka (internal retention) and bayha-kumbhaka (external retention). Using a variety of permutations and combinations of these four components, a large number of pranayama techniques that are practiced today have evolved over time.