Introduction to Pranayama

Pranayama is generally defined as breath control. Although this interpretation may seem correct in view of the practices involved, it does not convey the full meaning of the term. The word pranayama is comprised of two roots: prana plus ayama. Prana means vital energy or life force. It is the force which exists in all things, whether animate or inanimate. Although closely related to the air we breathe, it is more subtle than air or oxygen. Therefore, pranayama should not be considered as mere breathing exercises aimed at introducing extra oxygen into the lungs. Pranayama utilizes breathing to influence the flow of prana in the nadis or energy channels of the pranayama kosha or energy body.

The word s means ‘control’ and is used to denote various rules or codes of conduct. However, this is not the word which is joined to prana to form pranayama; the correct word is ayama which has far more implications than the word yama. Ayama is defined as ‘extension’ or ‘expansion’. Thus, the word pranayama means ‘extension or expansion or expansion of the dimension of prana’. The techniques of pranayama provide the method whereby the life can be activated and regulated in order to go beyond one’s normal boundaries or limitations and attain a higher state of vibratory energy.

Four aspects of pranayama

 

 

 

In the pranayama practices there are four important aspects of breathing which are utilized. These are:

• Pooraka or inhalation
• Rechaka or exhalation
• Antar kumbhaka or internal breath retention
• Bahir kumbhaka or external breath retention.

The different practices of pranayama involve various techniques which utilize these four aspects of breathing. There is another mode of pranayama which is called kevala kumbhaka or spontaneous breath retention. This is an advanced stage of pranayama which occurs during high states of meditation. During this state, the lungs stop their activity and the respiration ceases. At this time, the veil which prevents one from seeing the subtle aspect of existence is lifted and a higher vision of reality is attained.

The most important part of pranayama is actually kumbhaka or breath retention. However, in order to perform kumbhaka successfully, there must be a gradual development of control over the function of respiration. Therefore, in the pranayama practices more emphasis is given to inhalation and exhalation at the beginning, in order to strengthen the lungs and balance the nervous and pranic systems in preparation for the practice of kumbhaka. These practices influence the flow of prana in the nadis, purifying, regulating and activating them, thereby inducing physical and mental stability. (For more information on nadis see the chapter Psychic Physiology of Yoga.)

The pranic body
According to yogic physiology, the human framework is comprised to five bodies or sheaths, which account for the different aspects or dimensions of human existence. These five sheaths are known as:

• Annamaya kosha, the food or material body.
• Pranamaya kosha, the bioplasmic or vital energy body
• Manomaya kosha, the mental body
• Vijnanamaya kosha, the psychic or higher mental body
• Anandamaya kosha, the transcendental or bliss body.

Although these five sheaths function together to form an integral whole, the practices of pranayama work mainly with Pranamaya kosha. The Pranamaya kosha is made up of five major pranas which are collectively known as the mukhya pranas , or major pranas:  They are  udana, prana, samana, apana, and vyana.

Udana controls the area of the body above the neck, activating all the sensory receptors such as the eyes, nose and ears. Though and consciousness of the outside world would be impossible without it. Udana also harmonises and activates the limbs and all their associated muscles, ligaments, nerves and joints, as well as being responsible for the erect posture of the body.

Prana in this context, does not refer to cosmic prana but rather to just one part of the pranamaya kosha, governing the area between the larynx and the top of the diaphragm. It is associated with the organs of respiration and speech, and the gullet, together with the muscles and nerves that activate them. It is the force by which the breath is drawn inside.

Samana is located between the heart and the navel. It activates and controls the digestive system: the liver, intestines, pancreas and stomach, and their secretions. Samana also activates the heart and circulatory system, and is responsible for the assimilation and distribution of nutrients.

Apana is located below the navel region and provides energy for the large intestine, kidneys, anus and genitals. It is concerned with the expulsion of waste from the body.

Vyana pervades the whole body, regulating and controlling all movement, and coordinating the other pranas. It acts as the reserve force for the other pranas.

Although with the five major pranas there are five minor pranas known as the upa-pranas. These five sub-pranas are: naga, kurma, krikara, devadatta and dhananjaya. Their functions are described as follows. Naga is responsible for belching and hiccups. Kurma opens the eyes and stimulates blinking. Krikara generates hunger, thirst, sneezing and coughing. Devadatta induces sleep and yawning. Dhananjaya lingers immediately after death and is responsible for decomposition of the body.

Prana and lifestyle
Lifestyle has profound impact on the pranayama kosha and its pranas. Physical activities such as exercise, work, sleep, intake of food and sexual relations, all affect the distribution and flow of prana in the body. Faculties of the mind such as emotion  and imagination affect the pranic body even more. Irregularities in lifestyle, dietary indiscretions, and stress  deplete and obstruct the pranic flow. This results in what people experience as being ‘drained of energy’. Depletion of energy in a particular prana leads to the devitalization of the organs and limbs it governs and ultimately to disease or metabolic dysfunction. The techniques of pranayama reverse this process, energizing and balancing the different pranas within the pranayama kosha. Pranayama practices should be performed after asana in an integrated yoga programme.

Breath, health and pranayama

The breath is the most vital process of the body. It influences the activities of each and every cell and, most importantly, is intimately linked with the performance of the brain. Human beings breathe about 15 times per minute and 21,600 times per day. Respiration fuels the burning of oxygen and glucose, producing energy to power every muscular contraction, glandular secretion and mental process. The breath is intimately linked to all aspects of human experience.

Most people breathe incorrectly, using only a small part of their lung capacity. The breathing is then generally shallow, depriving the body of oxygen and prana essential to its good health. The first five practices given in this section are preparatory techniques which introduce correct breathing habits. In addition, they help focus the awareness on the breathing process, which is otherwise normally ignored. Practitioners develop sensitivity to the respiratory process and retrain the muscles of the pulmonary cavity, enhancing their vital capacity and preparing them for pranayama.

Rhythmic, deep and slow respiration stimulates and is stimulated by calm, content states of mind. Irregular breathing disrupts the rhythms of the brain and leads to physical, emotional and mental blocks. These, in turn, lead to inner conflict, imbalanced personality, disordered lifestyle and disease. Pranayama establishes regular breathing patterns, breaking this negative cycle and reversing the process. It does so by taking control of the breath and re-establishing the natural, relaxed rhythms of the body and mind.

Although breathing is mainly an unconscious process, conscious control of it may be taken at any time. Consequently, it forms a bridge between the conscious and unconscious areas of the mind. Through the practice of pranayama, the energy trapped in neurotic, unconscious mental patterns may be released for use in more creative and joyful activity.

Breathing and life span
In addition to influencing the quality of life, the length or quantity of life is also dictated by the rhythm of the respiration. The ancient yogis and rishis studied nature in great detail. They noticed that animals with a slow breath rate such as pythons, elephants and tortoises have long life spans, whereas those with a fast breathing rate, such as birds, dogs and rabbits, live for only a few years. From this observation they realized the importance of slow breathing for increasing the human lifespan. Those who breathe in short, quick gasps are likely to have a shorter life span than those who breathe slowly and deeply. On the physical level, this is because the respiration is directly related to the heart. A slow breathing rate keeps the heart stronger and better nourished and contributes to a longer life. Deep breathing also increases the absorption of energy by the pranayama kosha, enhancing dynamism, vitality and general wellbeing.

Pranayama and the spiritual aspirant
Pranayama practices establish a healthy body by removing blockages in the pranayama kosha, enabling an increased absorption of prana. The spiritual seeker, however, also requires tranquility of mind as an essential prelude to spiritual practice. To this end, many pranayama techniques utilize kumbhaka, breath retention, to establish control over the flow of prana, calming the mind and controlling the though process.

Once the mind has been stilled and prana flows freely in the nadis and chakras, the doorway to the evolution of consciousness opens, leading the aspirant into higher dimensions of spiritual experience. In The Science of Pranayama, Swami Sivananda writes, “There is an intimate connection between the breath, nerve currents and control of the inner prana or vital forces. Prana becomes visible on the physical plane as motion and action, and on the mental plane as thought. Pranayama is the means by which a yogi tries to realise within his individual body the whole cosmic nature, and attempts to attain perfection by attaining all the powers of the universe.”

General notes for the practitioner
In the traditional texts, there are innumerable rules and regulations pertaining to pranayama. The main points are to exercise moderation, balance and common sense with regard to inner and outer thinking and living. However, for those who seriously wish to take up the advanced practices of pranayama, the guidance of a guru or experienced teacher is essential.

Breathing: Always breathe though the nose and not the mouth unless specifically instructed otherwise. The nose should be cleaned regularly by jala neti prior to the practice session. Be aware of the nostrils throughout the techniques. While inhaling, the nostrils should dilate or expand outwards and while exhaling, they should relax back to their normal position.

Time of practice: The best time to practice pranayama is during the early morning when the body is fresh and the mind has very few impressions. If this is not possible, another good time is just after sunset. Tranquilising pranayamas may be performed before sleep. Try to practice regularly at the same time and place each day. Regularly in practice increases strength and willpower as well as acclimatizing the body and mind to the increased pranic force. Do not be in a hurry; slow, steady progress is essential.

Place of practice: Practice in a quiet, clean and pleasant room which is well ventilated but not draughty. Generally, avoid practicing in direct sunlight, as the body will become over-heated, except at dawn when the soft rays of the early morning sun are beneficial. Practicing in a draught or wind, in air-conditioning or under a fan may upset the body temperature and cause chills.

Sitting position: A comfortable, sustainable meditation posture is necessary to enable efficient breathing and body steadiness during the practice. Sidda/sidda yoni asana is one of the best postures for pranayama. The body should be as relaxed as possible throughout the practice with the spine, neck and head erect. Sit on a folded blanket or cloth of natural fibre to ensure the maximum conduction of energy during the practice.

Sequence: Pranayama should be performed after asanas and before meditation practice. After practicing pranayama one may lie down in shavasana for a few minutes.

Clothes: Loose, comfortable clothing made of natural fibres should be worn during the practice. The body may be covered with sheet or blanket when it is cold or to keep insects away.

Bathing: Take a bath or shower before commencing the practice, or at least wash the hands, face and feet. Do not take a bath for at least half an hour after the practice to allow the body temperature to normalize.

Empty stomach: Wait at least three to four hours after meals before starting pranayama. Food in the stomach places pressure on the diaphragm and lungs, making full, deep respiration difficult.

Digestion: When commencing pranayama practice, constipation and a reduction in the quantity of urine may be experienced. In the case of dry motion, stop taking salt and spice, and drink plenty of water. In the case of loose motion, stop the practices for a few days and go on a diet of rice and curd or yoghurt.

Diet: A balanced diet of protein, carbohydrates, fats, vitamins and minerals is suitable for most pranayama practices. A combination of grains, pulses, fresh fruit and vegetables, with a little milk product if necessary, is recommended. The more advanced stages of pranayama require a change in diet and a guru should be consulted for guidance on this.

Avoid strain: With all pranayama practices it is important to remember that the instruction not to strain, not to try to increase your capacity too fast, applies just as it does to asana practice. If one is advised to practice a pranayama technique for a specific length of time, before moving on to a more advanced practice or ratio, it is wise to follow that instruction. Furthermore, breath retention should only be practiced for as long as is comfortable. The lungs are very delicate organs and any misuse can easily cause them injury. Not only the physical body but also the mental and emotional aspects of the personality need time to adjust. Never strain in any way.

Side effects: When practicing for the first time, various symptoms may manifest in normally healthy people. These are caused by the process of purification and the expulsion of toxins. Sensations of itching, tingling, heat or cold and feelings of lightness or heaviness may occur. Such experiences are generally temporary but if they persist during the practice, check with a yoga teacher.

Contra-indications: Pranayama should not be practices during illness, although simple techniques such as breath awareness and abdominal breathing in shavasana may be performed. Always consult a yoga therapist or teacher before using any pranayama for therapeutic purposes.

No smoking: It is not advisable for pranayama practitioners to smoke tobacco or cannabis.  

NATURAL BREATHING

This is a simple technique which introduces practitioners to their own respiratory system and breathing patterns. It is very relaxing and may be practiced at any time. Awareness of the breathing process is itself sufficient to slow down the respiratory rate and establish a more relaxed rhythm.

Natural breathing

• Sit in a comfortable meditation posture or lie in shavasana and relax the whole body.
• Observe the natural and spontaneous breathing process.
• Develop total awareness of the rhythmic flow of the breath.
• Feel the breath flowing in and out of the nose.
• Do not control the breath in any way.
• Notice that the breath is cool as it enters the nostrils and warm as it flows out.
• Observe this with the attitude of detached witness.
• Feel the breath flowing in and out at the back of the mouth above the throat.
• Bring the awareness down to the region of the throat and feel the breath the throat.
• Bring the awareness down to the region of the chest and feel the breath flowing in the trachea and bronchial tubes.
• Next, feel the breath flowing in the lungs.
• Be aware of the lungs expanding and relaxing.
• Shift the attention to the rib cage and observe the expansion and relaxation of this area.
• Bring the awareness down to the abdomen. Feel the abdomen move upward on inhalation and downward on exhalation.
• Finally, become aware of the whole breathing process from the nostrils to the abdomen and continue observing it for some time.
• Bring the awareness back to observing the physical body as one unit and open the eyes.

ABDOMINAL BREATHING

Abdominal or diaphragmatic breathing is practiced by enhancing the action of the diaphragm and minimizing the action of the rib cage. The diaphragm is a domed sheet of muscle that separates the lungs from the abdominal cavity and, when functioning correctly, promotes the most efficient type of breathing. It is the effect of the diaphragm rather than the diaphragm itself that is experienced as the stomach rises and falls. Sensitivity to the muscle itself, however, will come with practice. During inhalation the diaphragm moves downward, pushing the abdominal contents downward and outward. During exhalation the diaphragm moves upward and the abdominal contents move inward.

Movement of the diaphragm signifies that the lower lobes of the lungs are being utilized. The proper use of the diaphragm causes equal expansion of the alveoli, improves lymphatic drainage form basal parts of the lungs, massages the liver, stomach, intestines and other organs that lie immediately beneath it, exerts a positive effect on the cardiac functions and coronary supply, and improves oxygenation of the blood and circulation.

Abdominal breathing is the most natural and efficient way to breathe. Due to tension, poor posture, restrictive clothing and lack of training, however, it is often forgotten. Once this technique again becomes a part of daily life and correct breathing is restored, there will be a great improvement in the state of physical and mental wellbeing.

Abdominal (or diaphragmatic) breathing

• Lie in shavasana and relax the whole body.
• Observe the spontaneous breath without controlling it in any way. Let it be absolutely natural.
• Continue observing the natural breath for some time.
• Place the right hand on the abdomen just above the navel and the left hand over the centre of the chest.
• The right hand will move up with inhalation and down with exhalation. The left hand should not move with the breath.
• There should be no tension in the abdomen. Do not try to force the movement in any way.
• Try not to expand the chest or move the shoulders.
• Feel the abdomen expanding and contracting.
• Continue breathing slowly and deeply.
• Inhale while expanding the abdomen as much as possible, without expanding the rib cage.
• At the end of the inhalation the diaphragm will be compressing the abdomen and the navel will be at its highest point.
• On exhalation the diaphragm moves upward and the abdomen moves downward.
• At the end of the exhalation the abdomen will be contracted and the navel compressed towards the spine.
• Continue for a few minutes.

THORACIC BREATHING

Thoracic breathing utilizes the middle lobes of the lungs by expanding and contracting the rib cage. It expands more energy than abdominal breathing for the same quantity of air exchange. It is often associated with physical exercise and exertion, as well as stress and tension, when it helps the body to obtain more oxygen. However, the tendency in many people is to continue this type of breathing long after the stressful situation has passed, creating bad breathing habits and continued tension.

Thoracic breathing


• Sit in a meditation posture or lie in shavasana and relax the whole body.
• Maintain unbroken awareness of the natural breath for sometime, concentrating on the sides of the chest.
• Discontinue any further use for the diaphragm and begin to inhale by slowly expanding the rib cage.
• Feel the movement of the individual ribs outward and upward, and be aware of this expansion drawing air into the lungs.
• Expand the chest as much as possible.
• Exhale by relaxing the chest muscles. Feel the rib cage contracting and forcing the air out of the lungs.
• Breathe slowly and deeply through the chest with total awareness.
• Do not use the diaphragm.
• Continue thoracic breathing for a few minutes, pausing slightly after each inhalation and exhalation.

CLAVICULAR BREATHING

Clavicular breathing is the final stage of total rib cage expansion. It occurs after the thoracic inhalation has been completed. In order to absorb a little more air into the lungs, the upper ribs and the collar bone are pulled upwards by the muscles of the neck, throat and sternum. This requires maximum expansion on inhalation and only the upper lobes of the lungs are ventilated. In daily life, clavicular breathing is only used under conditions of extreme physical exertion and when experiencing obstructive airway diseases such as asthma.

Clavicular breathing

• Lie in shavasana and relax the whole body.
• Perform thoracic breathing for a few minutes.
• Inhale, fully expanding the rib cage.
• When the ribs are fully expanded, inhale a little more until expansion is felt in the upper portion of the lungs around the base of the neck. The shoulders and collar bone should also move up slightly.
• This will take some effort.
• Exhale slowly, first releasing the lower neck and upper chest, then relax the rest of the rib cage back to its starting position.
• Continue for a few more breaths, observing the effect of this type of breathing.

YOGIC BREATHING

Yogic breathing combines the previous three techniques. It is used to maximize inhalation and exhalation. Its purpose to gain control of the breath, correct poor breathing habits and increase oxygen intake.

It may be practiced at any time and is especially useful in situations of high stress or anger for calming the nerves. However, while its inclusion in a daily yoga programme will correct and deepen natural breathing patterns, yogic breathing itself should not be performed continually.

Yogic breathing

• Sit in a meditation posture or lie in shavasana and relax the whole body.
• Inhale slowly and deeply, allowing the abdomen to expand fully.
• Try to breathe so slowly that little or no sound of the breath can be heard.
• Feel the air reaching into the bottom of the lungs.
• At the end of abdominal expansion, start to expand the chest outward and upward.
• When the ribs are fully expanded, inhale a little more until expansion is felt in the upper portion of the lungs around the base of the neck. The shoulders and collar bone should also move up slightly. Some tension will be felt in the neck muscles.
• The rest of the body should be relaxed.
• Feel the air filling the upper lobes of the lungs.
• This completes one inhalation.
• The whole process should be one continuous movement, each phase of breathing merging into the next without any obvious transition point. There should be no jerks or unnecessary strain. The breathing should be like the swell of the sea.
• Now start to exhale.
• First, relax the lower neck and upper chest, then allow the chest to contract downward and then inward.
• Next, allow the diaphragm to push upward and toward the chest.
• Without straining, try to empty the lungs as much as possible by drawing or pulling the abdominal wall as near as possible to the spine.
• The entire movement should be harmonious and flowing.
• Hold the breath for a few seconds at the end of exhalation.
• This completes one round of yogic breathing.
• At first perform 5 to 10 rounds and slowly increase to 10 minutes daily.

Practice note: Yogic breathing is used in most pranayamas. The main requirement, however, is that respiration be comfortable and relaxed. Consequently, once awareness and control of the breathing process has been established, the clavicular technique is dropped and yogic breathing is modified to become a combination of abdominal and thoracic breathing. The breath should flow naturally and not be forced.

MUDRAS connected with pranayama:

Though mudras can be practiced separately, it will give good result while practicing along with pranayama.  The most frequently used mudras for pranayama are:

• Chin mudra for abdominal breathing
• Chinmaya mudra for thoracic breathing
• Aadi mudra for clavicular breathing
• Brahma mudra for combined breathing (full yogic breathing)

In addition to these, there are various mudras which combined with pranayama will give good therapeutic results.