Traditional Essence of Pranayama towards Higher

Practices of Yoga

Dr. B. R. Sharma, Ph.D.

Principal

G.S.College of Yoga and Cultural Synthesis

Kaivalyadhama, Lonavla, India

Scheme of Presentation

I. Introduction

i. Significance of Breathing (in general) & Yogic breathing

ii. Meaning of Pranayama

- Patanjali’s view

- Hathayogic view

II. Evolution of Pranayama

i. Vedic period - Sutra stage – 1500 B.C.

ii. Smriti period 1000 B.C -500 B.C.

iii. Puranic period 500B.C. -800 A.D.

iv. Patanjali’s period around 300 B.C

v. Hatha Yogic period 1000A.D - 1400A.D.-1700 A.D.

III. Place of Pranayama in Yogasadhana

Scheme of Presentation

IV.Other associated concepts/practices for the practice of Pranayama-

Prana, Mitahara, Nadis, Chakras, Granthis, Bandhas, Kundalini, Mudra, Nada and Nadanusandhana

V. Seasons for commencing the Practice of Pranayama

VI. Time for practice

VII. Pranayama for beginners

VIII. Eight Kumbhakas

IX. Effects of Pranayama that leads to higher practices

X. Conclusion

I. Introduction

• Yoga is an art in establishing ‘harmony between

individual existence with cosmic existence’ and

Pranayama is an application of this art through

which one develops an awareness of pranic

activities incessantly going on within and

without.

i. Significance of breathing

• Do we pay any serious attention towards our breathing?

• Do we recognize that it is a Life giving principle?

• As we do not remain aware of this process of breathing we develop a habit of shallow breathing which is the cause of all our physical, as well as, mental maladies.

• Thus, we are unable to concentrate our mind in performing our day-to-day activities perfectly. In order to enjoy a good health and to be perfect in our activities there is a need to develop an awareness of our breathing.

ii. Yogic Significance of breathing

• In Yoga, human life span is considered in terms of breathing –

21600 respiration in one day @ 15 respiration per minute (4

seconds for one respiration).

• Faster the respiration shorter the life span. Slower the respiration longer the life span.

• Ancient yogis have realized this significance of breathing and have developed a technique known as Pranayama.

iii. Meaning of Pranayama

Pranayama according to Patanjali -

PRANA + AYAMA

• As breath, Pause in the movement of breath

(breathing activity)

Pranayama according to Hatha tradition –

PRANA + AYAMA

• as subtle psychic energy Restrain or control

life force, cosmic energy

According to Patanjali –

• Patanjali, the author of Yoga Sutra, hasgiven emphasis on silencing the activities ofCitta by way of prolonging and silencing theprocess of breathing activities to stand stiffand therefore, stands for expansion ofbreath.

According to Hathayoga-

Prana is a primal cosmic energy, which pervadeseverywhere in and out.

Since breathing is the manifestation of this energy and isresponsible for all movements, as well as, for all sensationsof an individual.

By controlling the movement of breathing one can developharmony between physiological functions with psychologicalfunctions via influencing /improving the functions of lungs &heart and this, in turn, not only helps in maintaining our healthbut also prepares us for undertaking the higher practices ofyoga like dharna dhyana etc.

Thus, expansion of individualized pranic energy into cosmicenergy is Pranayama.

II. Evolution of Pranayama

(for details pl. ref.Y.M Vol.XXXVIII No.3&4.)

• Swami Kuvalayanandaji has reviewed the Literature and has lucidly described the five development stages of the concept and the practice of Pranayama –

i. Vedic period - Sutra period – (abhyantra kumbhaka) no mention of the terms rechaka & Puraka. No independent position.

ii. Smriti period

i. Gayatri with pranava,vyahritis and shiras has become

compulsory in the practice of pranayama.

ii. While inhalation Vishnu is to be meditated during retention

Brahma and while exhaling Mahesh is to be meditated. Later

on independent

iii. Puranic period - The technical aspect of pranayama and its three phases (puraka, kumbhaka and rechaka) found elaborated.

Time ratio for puraka, kumbhaka and rechaka,

Matra (Time units) -1-1-1, 1-2-2, 1-4-2,

What is Matra – Time Unit?

1.Twinkling of the eyes

2. Pronouncing a short vowel.

3. Snapping together the thumb and forefinger

4. Moving the hand on the knee

5. Giving three claps.

Skandapurana - 1. Matra requires for one normal

respiration of one’s own breathing.

‘1’ Matra = 4 Seconds.

• Puraka Kumbhaka Rechaka

1 1 1

1 2 2

1 4 2

When Matra increases

• Perspiration - kumbaka 12 matras = 48 seconds 1

minute pratham udghata

• Vibrations - kumbaka 24 matras = 96 seconds

1 ½ minutes dvitiya udghata

• Upward rising of - kumbaka 36 matras = 124 seconds

Kundalini 2 minutes tritiyaudghata

Sensation of resembling the creeping of the ants all over the body. Chakra-bhedana – Turiya - samadhi arousal of Kundalini

iv. Patanjali’s period

• During this stage of evolution, Pranayama is treated for the first time as a pure simple psycho-physiological practice devoid of any religious practice.

• Emphasis given to manojaya by way of silencing the process of breathing activities to stand still.

• Prana indicates – breath or breathing activity only. Which becomes clear through the following Sutras.

• Independent position.

Ref. Tasminsati…. ……… ( P. Y. S. II/49 )

Bahya-abhyantrastambh….( P. Y. S. II/50 )

Bahyabhyantravisayakse.. ( P.Y.S. II/51 )

v. Hatha Yogic period

• During Hathayoga tradition emphasis is given to manipulate the breathing in varieties of ways.

• Deliberate stoppage of breath soon after inhalation has become most significant therefore, the term Kumbhaka become the synonyms of Pranayama.

• Sagarbha & Agarbha, Sahita & Kevala

• Moreover, Pranayama found linked with the mysterious process of Kundalini awakening.

• Pranayama found associated with other practices like Bandhas,

Mudras etc.

III. Place of Pranayama in Yogasadhana

Significance of Prana & Pranayama

• As long as prana is present in the body there is life.

• So long breathing goes on, the mind remains unsteady.

• To stop the mind manipulation of breathing (pranayama) is necessary.

Prerequisites for the practice of Pranayama

• Shatkriyas are necessary for taking up Yoga practice (Gh. S.)

• 1.Asana, 2.food habits, 3.control over senses and 4.guide essentiallyrequires for Pranayama (H.P.)

• Nadisuddhi is essential for kumbhaka

• Bandhas are essentially required for Kumbhaka

Cautions for the practice of Pranayama

The improper Practice can give rise to all kinds of disorders.

Pranayama Prerequisite for further practices

• Kumbhaka essentially required for Mudra

• Mudra essentially required for Nadanusandhana & Dharna -dhyana -

Samadhi

IV. Other associated concepts/practices for the

practice of Pranayama

Prana Mitahara

Nadis Chakras

Granthis Bandhas

Kundalini Mudra

Prana i.e. Primal Cosmic Energy though single but appears to be

diverse when viewed from its different functions within the

body right from digestion to creative thinking:

NAME LOCATION IN BODY FUNCTION

Prana Nose to chest Breathing in or to bring

any happening to living

being.

Samana Upper abdomen above Assimilation/ Equalizing

Naval region force

Vyana Whole body Transporting

Apana Lower abdomen below Excretion

umbilicus to pelvic cavity

Udana Head & Neck Expression & Communication

UPA PRANA

NAME FUNCTION

Naga Belching

Kurma Opening & Closing Of Eyelids

Krkala Causing Hunger

Devadata Yawning & Sneezing

Dhananjaya Swelling

Mitahara

• Susnigdham Madhura aharam(H.P. I/58 & Gh. S. V/21)

• (That which is pure, sweet, lubricated etc.) It not only indicates

the quality but also provides complete code with regards to food

which can be understood as follows:

a. Quality of Food

b. Quantity of Food

c. Prayerful attitude

a. Quality of Food :

Wholesome: pure, fresh, lubricated food, fruits,

sprouts, greens vegetables, milk, ghee etc

Unwholesome: Stimulants, intoxicants, fried, garlic,

onion, chilies coffee, tea and all other acid forming

food.

b. Quantity of Food :

• Quantity of food depends upon the need of an individual. However,

one should divide one's intake capacity in four parts. Half (two

parts) of his/her capacity should be filled with solid food, one fourth

with liquid (water) and rest one part should be kept empty for free

movements of air. (Gh. S.V/22)

c. Prayerful attitude

• Prayer releases stress and strain thereby normalizes internal

secretions of digestive juices which ensures the proper digestion

and assimilation of food.

NADIS –Energy Channels

• 72000 (Hathapradipika 72864(Charanadasa.) & 350000 (Shivasamhita)

NAME PLACE

1. Ida Navel to Left Nostril – Yamuna - Brahma

2. Pingala Navel to Right Nostril - Ganga -Siva

3. Sushumna Navel between Ida and Pingala Sarasvati -Vishnu

4. Shankhini Navel to Anus

5. Krikala Navel to Penis

6. Pusha Navel to Right Ear

7. Jasani Navel to Left Ear

8. Gandhari Navel to Left Eye

9. Hastini Navel to Right Eye

10. Lambika Navel to Tongue

Important Nadis:

Ida Pingala Sushumna

(left Nostril) (right nostril) (middle path)

Chakras (subtle energy centers)

NAME PLACE COLOUR PETALS LETTERS DEITY

1.Muladhara Perineum Red 4 Va Sa Sa Sa Ganesha

2.Svadhishthana Pubic bone Yellow 6 Ba, Bha, Ma Brahma +

Ya Ra LA Savitri+Indra

3.Manipura Navel Blue 10 Da Dha NaTa Vishnu +

Tha Da Dha Na Laxmi

Pa Pha

4.Anahata Heart White 12 Ka, Kha, Ga Gha, Shiva +

NA, Ca Cha, JA, Shakti

Jha Na, Ta, Tha

5.Vishuddha Throat - 16 All vowels from Jiva

A to Ah

6. Ajna Between eyebrows - 2 Ha, Ksa ( (three rivers) Agni

7.Sahasrara Skull - 1000 Guru

Chakras

• Muladhara governs stability, sensuality, and sense of security.

• Swadisthana governs reproduction, creativity, joy, enthusiasm,

relationships, violence, addictions, basic emotional needs.

• Manipura governs digestion, personal power, expansiveness, and all

matters of growth.

• Anahata deals with complex emotions, compassion, tenderness,

unconditional love, devotion, equilibrium, circulation, rejection and well-

being.

• Vishuddha governs self-expression and communication.

• Ajna deals with visual consciousness, access & clarity of intuition.

1. Moola Bandha – Contraction of Anal sphincter – to be maintained throughout in the practice of Pranayama

2. Jalandhara Bandha – chin pressed against jugular knotch –after Puraka before Kumbhaka.

3. Uddiyana Bandha – Cavity like appearance of abdomen after Kumbhaka before rechaka and that facilitates Pranavayu to enter into sushumna.

Bandhas.

Granthis

Brahma Vishnu Rudra

(heart) (throat) (between eyebrows)

Mudras

Mudra purports to-

1. Protect the energy that consumed by the sun at navel.

2. Help in directing the Prana-vayu into Sushumna

3. Tackle the energy so that Kundalini Shakti can be awekened.

(Gheranda describes 25 and Hathapradipika & Shiva Samhita -10.)

NADA

• (Just as musical sound attracts the Cobra, same way hearing nada, the mind immediately gets composed)

Struck sound Non-struck sound

Vibration produced after Un-stuck sound is a

striking a particular object technical term used for internally aroused non-struck

Mind (manas) is the king of senses

prana is the king of manas

laya is the king of prana (marut)

laya depends on the nada (inner sound)

When mind merges with prana there is ananda (bliss)(H.P./ IV29-30).

Nadanusandhana

• Technique: Close the six openings (sanmukhi mudra). Fix the mind on internal objects or keep eyes open and direct the gaze outward below eye ball – Shambhavi mudra.

• Stages:

Arambhavastha – Tinkling sound is heard within the body which gives the feeling of well being

Ghatavastha – Kettle drum being beaten in Naso

pharyngeal cavity.

Paricayavastha - Kettle drum sound heard at between the eyebrows

Nispattiavastha - Well tuned vina sound is heard

V. Seasons for commencing the Practice of Pranayama

• Vasanta Chaitra and Vaishakha March and April

• Sharada. Ashvina and Kartika September and October

(GS.V.9)

VI. Time for practice:

4 times during 24 hrs.

Dawn - noon - dusk – midnight

Each time one should practice 80 breaths or as per one’s capacity

( H. P. II/11)

VII. Technique of Panayama for beginners

• A) Without Kumbhaka:

i) Meditative posture

ii) Mudra of right hand fingers

iii) Puraka-Left nostril, Rechaka-right nostril

followed by Puraka-right nostril, Rechaka-left

nostril (this procedure makes one round of

Anuloma-viloma pranayama)

iv) Ratio in Puraka and Rechaka should be 1-2 up to

at least three months thereafter retention part can

be introduced.

VII. Technique of pranayama for beginners

• B) With Kumbhaka:i) Meditative posture

ii) Mudra of right hand fingers

iii) Puraka-Left nostril, Kumbhaka (as per one’s capacity) Rechaka-right

nostril followed by Puraka-right nostril, Kumbhaka, Rechaka-left nostril

(this procedure makes one round of Anuloma-viloma Pranayama with

Kumbhaka).

iv) Ratio in Puraka, Kumbhaka and Rechaka should be 1-4-2. Rechaka

should be very slow.

• Benefits of Anuloma-viloma:

i) Nadi shuddhi – Purification of energy channels,

ii) Slimness in the body,

iii) Increases gastric fire,

iv) Clarity in voice, lustrous face etc. (V.S.I/83. II/64-69 & H.P.II/7-10, 78)

(V.S.) Vasistha Samhita

VIII. The Technique & Effects of Eight Kumbhakas

according to Hathapradipika

• Name of Kumbhaka Technique Effects

1. Suryabhedana i Meditative posture i. Removes stomach warms

ii. Right nostril ii. Sinuses problems,

iii. Kumbhaka (locks) iii. Generates heat

iv. Rechaka – left nostril iv. Good for activating

Kundalini etc.

2. Ujjayi i Sitting or standing position i. Destroys Kapha problems

ii. Puraka – Both nostrils along with sound

iii. Kumbhaka (locks) ii. Purifies the energy channels

iv. Rechaka – Left nostrili. iii. Improves gastric fire etc.

3. Sitkari-

• Technique :

i. Meditative posture.

ii. Puraka – Mouth producing “sit” sound by joining the teeth an

keeping the tongue at the root of the teeth

iii. Kumbhaka (locks)iii. Rechaka – Both nostrils.

• Effects:

i. Increases luster facial beauty,

ii. removes false hunger/thrust and laziness,

iii. Keeps free from diseases etc.

4. Sitali-

• Technique : Meditative Posture

i. Puraka – through Mouth by twisting the tongue like a

beak of a crow.

ii. Kumbhaka – (locks)iii. Rechaka – Both nostrils.

• Effects: Removes fever, Stomach ache, Spleen problem, Bile

problem, gray hairs becomes black, keeps normal hunger

and thrust etc.

5. Bhastrika:

• Technique : Lotus posture

i. Kapalabhati (Puraka and Rechaka) active

ii. Puraka – Right nostril,

iii. Kumbhaka (locks)

iv. Rechaka (Left nostril)

• Effects: Destroys excess bile, removes gases, increases gastric

fire, helps in awakening Kundalini etc

6. Bhramari:

• Technique:Meditative posture

i. Puraka – Both nostrils producing sound like a male bee.

ii. Kumbhaka (locks)

iii.Rechaka – Both nostrils producing sound like a female bee.

• Effects: Indescribable blissful experience tills the mind.

7. Murcha (Loss of awareness):

• Technique:

Meditative posture

i. Puraka – Both nostrils

ii. Kumbhaka (locks)

iii. Rechaka – Both nostrils keeping Jalandhara bandha

• Effects:

Gives joy,tranquility of mind.

8. Plavani:

• Technique:

Meditative posture

i. Puraka – Both nostrils by filling the stomach

completely with air.

ii. Kumbhaka (locks)

iii. Rechaka-Both nostrils

• Effects:

Sadhaka floats like a lotus leaf even in the deepest water.

IX. Effects of Pranayama that leads to higher practices

• Phisical

Complete control over one’s own body it cures the dysfunction of Vata – Pitta & kalpha increases gastric fire. ( H. P. II/65 )

• Sliminess of the body, lustrous face, clarity of voice,brightness of eyes, freedom from diseases, control over bindu, stimulation of gastric fire, purification of nadis etc. are the characteristics of its mastery. ( H.P. II/78 )

• Mento-spiritual:

• So long breathing goes on, the mind remains unsteady but when it stops, the mind stops, Yogi attains complete stability. ( H. P. II/2 )

• Cittaprasadanam ( P.Y.S. I/33-39 )

• Covering on inner illumination disappears ( P.Y.S. II/52 )

• Minds become fit to enter into the field of Dharana ( P.Y.S. II/53 )

IX. Effects of Pranayama that leads to higher practices

- Mental & Spiritual Effects:

According to Hathayoga when nadis are purified by regular practice

of Pranayama, Prana enters into the mouth of sushmana, moves

upward with ease.

When this happens mind attains steadiness that is the state of

Manonmani, the highest level of Yogic Consciousness.

X. Conclusion

With the practice of Pranayama we overcome all kinds of

agitations of our mind and develop a serene state of mind which

not only helps us to remain healthy but also helps us in furthering

our efforts towards higher practices of yoga like Dharana

(concentration)- fixing the mind at one point (place/object) Dhyana

(contemplation)- uninterrupted flow of consciousness at one point

and Samadhi ( Total integration of triputi (i.e meditator, meditation

& object of meditation).

This trio called samyama that leads to harmony between

individual existence with cosmic existence and hence the

significance of Pranayama.