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Pranayama - Yoga Breathing Exercises

The Sanskrit word ‘pranayama’ can be translated as ‘pra’ – before, ‘ana’ – breath, (i.e. the source, divine or life force) and ‘ayama’ – controlling/lengthening/expanding. Therefore the word pranayama could be translated as the practice of expanding pranic capacity or perhaps the acceptance and absorption of divine life force. This is done through the practice of breathing exercises which involve some form of breath retention.

 

In classical texts there are many different descriptions. For example, in the glossary of the Hatha Yoga Pradipika , pranayama is defined as a, “technique of breathing and breath retention which increases the pranic capacity; fourth step of Patanjali’s ashtanga yoga”. This text also notes that pranayama is not merely about controlling the breath but is a “technique through which the quantity of prana in the body is activated to a higher frequency”.

 

In Patanjali’s Yoga Sutras Book Two, a metaphor is used to describe the effect of pranayama, it says, “as a result, the veil over the inner light is destroyed. And the mind becomes ready for concentration.” The purpose of pranayama therefore, is to prepare the practitioner for meditation which progresses them towards Samadhi or enlightenment. By increasing the flow of Prakriti (differentiated prana ) in the human organism, it is thought that a spiritual evolution can take place which reconnects the individual with pure consciousness or Purusha (undifferentiated prana ).

 

The main traditional Pranayamas or Kumbhakas of the Hatha Yoga Pradipika are:-

• Surya Bedhana – The Sun Piercing Breath

• Ujjayi – The Victorious Breath

• Sikari – The Hissing Breath

• Sitali – The Cooling Breath

• Brahmari – The Humming Breath

• Murccha – The Swooning Breath

• Plavini - The Air Swallowing or Floating Breath

Other pranayama exercises are Nadi Sodhana, Viloma, Anuloma, Pratiloma and Kapalbhati – although the latter is generally considered to be a kriya or cleansing technique.

 

There are some precautions and prohibitions to consider before undertaking or teaching pranayama. Generally, practice should always be done on an empty stomach, it is ideal to allow at least three hours after a meal to allow enough time for digestion and food should not be eaten immediately afterwards.

 

A comfortable position is required if pranayama is to be successfully maintained, therefore it is advised that asana be done before hand to prepare the body. The stilling effects of pranayama create a perfect preparation for meditation which can be practiced afterwards.

 

In order to experience the effects of prana, finding a suitable venue with good quality ventilation helps.

 

As the effects of pranayama can be profound, one of most sensible guidelines is to always follow the instruction of an experienced guru or teacher. Pranayama could be considered in similar terms to medicine, therefore we must adhere to the prescribed quantities, ratios and techniques to ensure a healthy, gradual progression.

 

As mentioned previously, pranayama practices involve breath retention either after the inhalation or exhalation. The breath can be divided into four parts as follows:

 

• Inhalation – Puraka

• Retention after inhalation – Antara Kumbhaka (full pot)

• Exhalation – Rechaka

• Retention after exhalation – Bahya Kumbhaka (empty pot)

The Kumbhaka or retention can be divided into ‘Sahita’, when the retention is deliberate and ‘Kevala’, when it is spontaneous.

 

Mohan writes, “the breath is the support of the internal flame or agni. It moves impurities within Apana upwards and carries it away.” During Antara Kumbhaka the flame of agni moves downwards burning impurities and during Bahya Kumbhaka the flame moves upwards releasing impurities.

 

Pranayama techniques encourage our ability to control our nervous system. Each nostril connects to and stimulates the nervous system. The left nostril relates to the ida pingala or parasympathetic nervous system and the right to the pingala or sympathetic nervous system. Different techniques possess specific qualities and benefits and variations can be made to the length of each part of the breath using ratios.

 

When each part of the breath is equal it is known as ‘Samavritti’ (equal movement) but if one part of the breath is longer than the others it is known as ‘Vishama Vritti’ (unequal movement).

 

For instance, a ratio of 1:0:1:0 would be an ideal way to begin as it is easy to practice and creates balance. The ratio, 1:1:1:0 includes antara kumbhaka which has an uplifting and rejuvenating effect. Bahya kumbhaka has a calming and introverting effect and can be introduced with a samavritti ratio of 1:1:1:1.

 

Patanjali says that “retention of breath after expiration removes the obstacles to yoga”. During a partnered meditation process known as, ‘The Journey’ from a book by Brandon Bays, I experienced a profound kevala bahya kumbhaka, that is a spontaneous retention of breath after exhalation. I felt as if I didn’t need to breathe ever again and my instructor had to keep encouraging me to do so! I felt as though I didn’t breathe for minutes and came to a place of deep stillness and contentedness. Having suffered from asthma and fear of asthma for many years, I suddenly felt released. I didn’t need to take medication for years afterwards although some symptoms return occasionally.

 

I look forward to developing my knowledge of pranayama, as having experienced physical and emotional issues relating to my breathing I think I have at least a partial understanding of the surrender that is required in order to fully experience union with Prana.

 

Bibliography

Muktibodhananda S., (1993), Hatha Yoga Pradipika, Bihar School of Yoga

Satchidananda S., (1978), The Yoga Sutras of Patanjali, Integral Yoga

Farhi D., (1996), The Breathing Book, Henry Holt and Company, LLC

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Written by Justine Aldersey-Williams July 2007

 

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