M L Gharote Pranayama The Science of Breath Theory Guidelines For Practice 2007 PDF

About the Author
Dr. Manohar Laxman Gharote M.A., M.Ed.,
Ph.D.(Anthrop.), Ph.D.(Alt .Med.), D.Litt.(USA),
D.Y.P., born on 21st May 1931 is the Founder-Director
of The Lonavla Yoga Institute (India), Lonavla. He
worked as Astt. Director of Scientific Research,
Dy. Director of Philosophico-Literary Research and
Principal, G.S. College of Yoga and Cultural Synthesis
in Kaivalyadhama SM Y M Samiti, Lonavla for
30 years. He was associated with Swami
Kuvalayananda, as a student, subject for his scientific
experiments and co-worker. Received Medical
Research Award from CCRIMH, New Delhi. Author
and co-author of 16 books on Yoga and more than
100 Scientific and Literary papers on Yoga.
Extensively travelled world over and participated in
International and National Yoga Conferences. Some
of his books are translated in German, Spanish, Italian
and Portugese and also in several Indian languages.
He has been an advisor to Teachers Training
Programmes in Europe and Latin America.
ISlSBN-81-901617-0-9 Rs. 150/-, € 10, US$ 12.

PraiJayama
The Science of Breath
-Theory and Guidelines for Practice-
Dr. M. L. Gharote
The Lonavla Yoga Institute (India)

Lonavla
2007
First Edition 2003
Second Edition 2007
©The Lonavla Yoga Institute (India).
All rights reserved, including those oftranslation into foreign

languages. No part of this book may be reproduced, stored in a
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India.
Published by -
Dr. Manmath M. Gharote,
Director,
The Lonavla Yoga Institute (India),
A-7, Gulmohar Apartment,
Bhangarwadi,
Lonavla, Pune,
India - 41 0 401.
Rs. 150/
€ 10/
ISH ISBN-81-901617-0-9 US$ 12/-
Contents
Page No.
1. Introduction 4
2. Concepts o f priiiJa and priiiJiiyama 7
3. Mechanism of Breathing 19
4. Historical Perspective 33
and Evolution o f priiiJiiyama
5. Guidelines for the 45

Practice of priiiJiiyama
6. Inter-relationship of priiiJiiyama 49
with other yogic Practices
7. Rationale o fpriiiJiiyama 55
8. yukta and ayukta priiiJiiyama 61
9. Varieties o f priiiJiiyama 67
10 . Classification of priiiJiiyiima 79
11. Effects of priiiJiiyama 85
12 . Selected Bibliography 95
List of Figures
Figure- I 27
Schematic Diagram showing
various factors int1uencing
normal respiration
Figure-2 28
possible events in 'ayukta
(injudicious) pri'iiJiiyama'
Figure-3 29
possible events in 'yukta
(judicious) prii1,1iiyiima'
Figure-4 31
Respiratory System
Figure-5 32
Mechanism of Respiration
Figure-6 51
Interrelationship of pri'iiJi'iyama
with other Yogic Practices
'Dulicatea
witli
profouna respect
to
Swami !l(jtvafaga nantfa

Dr. M. L. Gharote
(21.05.1931--17.01.2005)
Publisher.s Note
The present book 'PraJJ.ayama-- The Science of

Breath-- Theory and Guidelines for Practice'-- i s like
a handbook b u t w ith profu ndi ty on a s i ngle subj ect of
Pral)ayama . The practice o f Pral)ayama forms the most
significant components among all the eight Angas of Yoga .
This book is written not only t o generate keen i nterest, but
also to provide valuable and authenti c information on the
subject. A smooth t1ow in reading has been one more special
characteristic of this book . No wonder the book has been
very well received by the Yoga fraternity and the First Edition
has gone out of print in a very short time .
I am extremely happy to present the Second Edition

of the book to the hands of the wise readers of Yoga . As no
need was felt, we have not made any modification i n the
content of the original text. I hope the wise readers will
appreciate thi s and derive fu ll benefit from this book . That
alone will give us a great sense of sati sfaction while serving
the Yoga community .
Lonavla -- Dr. Manmath M. Gharote

Tukaram Bij
2007
Preface
PraJ:t ayama is one of the most important techniques of

Yoga. It has been greatly eulogised in the literature . Just as
there is an attraction towards Pranayama, similarly, there is a
fear about its practice among the people . Yoga students and
teachers are not fully acquainted with the various aspects of this
important practice . This book is the result of the seminars given
on praQayama in Germany , Brasil and Argentina. In this book
an attempt has been made to present theoretical as well as
practical information which , it is hoped will be found useful for
the readers .
I thank Dr. Parimal Devnath for helping in preparing

the press copy of the book.
Lonavla --
Dr M. L.
. Gharote
Ganesh Caturthi
31.08.2003
1
Introduction
"The breath is like the fly-wheel of this machine, the
body . In a big machine you find the fly-wheel moving first, and
that motion is conveyed to finer and finer parts until the most
delicate and finest mechanism in the machine is in motion.
The breath is that fly-wheel , supplying and regulating the motive
power to everything in this body ."
-- Swami Vivekananda
Chapter 1
Introduction
B reath is life and life i s breath . B reath i s the key to

the mystery of life , says Lama Angarika Govinda. A human
lifetime is measured from the first to the last breath . The
process of life itself depends on how we breathe . B reathing
is not only an instinctive ret1ex to satisfy the need of the body
for oxygen but it has been considered that consciously
controlled breathing can be used as a technique for enhancing
mental and physical powers . Control of breath has been
applied to heal wounds and cure disease s , to prolong life and
to achieve altered states of consciousness . Special and specific
breathing techniques called priiiJiiyama have been evolved in
yoga to transcend the limits of our physical and mental abilities
experienced in our every day life.
Breathing has a spiritual dimension. One reason why

breathing has lost its sacred standing in modern times is our
materialistic outlook . The ideology of Scientific Materialism
led to the rej ection of spirituality in the West. The Western
'Scientific' worldview evolved over the last 300 years under
the predominating int1uences of Descarte s , Newto n and
Darwin. The materialistic concepts have effectively diverted
modern Westerners from the spiritual dimensions of life and
mental experience has become dominated by materialistic
thought. While the modern red uctionist view takes matter as
its point of departure for accounting the world , the ancient
Eastern traditions start with the psyche and spiritual experience
as the fundamental realities . They see the unity between all
living things in the universe and unity of the mankind with
the totality of existence .
Until very recently these two worldviews were seen

as antagonistic . B ut as the quantum mechanics and relativity
theory have been unravelled during the century many leading
4 Introduction
physici sts are seeking Eastern accounts of the fundamental

nature of reality for their findings which are more relevant
than S cientific Materialism . In ce:-tain cases today research
hypotheses are being extracted from ancient Indian and
Chinese texts .
Much of the Western medical interest in Eastern

traditions has been stimulated by the modern problem of stress .
The phenomenon seems to be inextricably linked w i th
industrialism and modern styles of living and has spread all
over the world. I t is now generally accepted that the drug
based therapies cannot provide a long-term solution to the
problems of stress and may in fact aggravate them . The
problem of stress is forcing the Western medicine to accept
the mind-body unity . What is required to deal with the problem
is the methods for re-establishing the natural harmony between
body , mind and spirit.
During the last few years a large number of different

relaxation and meditation techniques have been introduced
in the West. Most of them owe a great deal to yoga and
Eastern traditions in which conscious control of breathing
plays a prominent role . This conscious control of breathing
affects and controls autonomic nervous system and this system
regulates the secretion of adrenaline , thyroxin and other
hormones of the body . The secretions of these hormones
play a major role in creating one ' s emotional state s . B y
learning to affect changes i n the autonomic nervous pattern,
one can modify autonomic arousal and modulate subsequent
levels of emotionality . A few schools of modern psychology
and physiotherapy u t i l i ze this concept. For example ,
Alexander Lowen who helped to establish b ioenergetic
therapy has stated that "Breathing creates feelings and people
are afrai d to feel .
Prii.Qiiyiima - The Science of Breath 5
Inadequate respiration produces anxiety, irritability

and tension. The inability to breathe normall y is the main
o b s t a c l e to t h e rec o v e r y o f e m o t i o na l h e a l t h . " A
psychotherapist, Magda Proskauer has decl ared that "The
breath forms a bridge between the conscious and unconscious.
Our breathing pattern expresses our inner situation." Emotions
such as anger, depression and fear all have their characteri stic
patterns of irregular breathing . When one is angry , he tends
to hold the breath after inhaling , while depression is often
characterized by deep sighs and long pauses after exhalations .
Through yogic breathing one learns to consciously alter his
breathing and thus his emotional state .
Many yogic breathing techniques lead one toward

deep relaxation . One of the important techniques of yoga is
diaphragmatic breathing . This is a key factor in relaxing
physically and mental l y . Breathing i rregu l arities are
associated with specific emotional and psychosomatic
disorders.
There are many subtle variations in the way human

beings breathe . Some people characteri stically breathe in
slowly and deeply and breathe out in a quick spurt . Others
breathe in quickly and exhal e deliberately . S ome i nhale or
exhale through the mouth , while others hold the breath
momentarily at some points in the breath cycle . One ' s pattern
of breathing is unique. The breathing may vary along several
dimensions from one individual to another or from one time
to another in the same individual . These dimensions are:
1 . The ratio of inhalation to exhalation,
2. The evenness or unevenness of the flow of air,

6 Introduction
3. The duration of pause at the end of exhalation or

inhalation,
4. The muscles used in expanding and contracting

the lungs ,
5 . The nostril through which the air predominantly

moves,
6 . The depth o f breathing,
7. The frequency of breath . (Rate of breathing per

minute) ,
8. The force of exhalation,
9. The pattern of airt1ow through the nostrils .
In yogic discipline all these factors have been studied

in great depth .
We sti l l have to learn a lot about the latent h uman

resources and energy which breathing techniques can release .
Learning to breathe i n a an optional way may prove to be the
key to vast and virtually untouched treasure house of potential
which we all possess .
This book describes various aspects of the breathing

techniques called priiiJiiyiima in yogic parlance from the
traditional point of view.
2
Concepts of priil)a and priil)iiyiima
"As the viiyu goes out it is called priiiJ<I.--praiJiiyama
is the union of praiJa and apana. It is accomplished with
controlled exhalation , controlled inhalation , and controlled
retention ."
-Vasi��a Saqlhita.
"From the different modifications of the pniiJa, it receives

various names . All of them cannot be stated."
- siva-saqlhita.
Chapter 2
Concepts of priiJ;Ja and

priiJ;Jiiyiima
PriiiJiiyama is an important yogariga which is widely

entertained in the works from earl iest time s . The word
priiiJiiyiima is composed of 'priiiJa 'and 'ayiima 'which means
control or regulation of 'pri:iiJa' We have therefore to get
.
our ideas clear about 'priiiJa' itself.
Concept of priiiJa
The word 'priiiJn' is derived from the root 'an' (to
breathe) with the prefix 'pra The verb and its forms occurs
'.
in the �gveda and in various passages 'priiiJa' means simply

'breath ' .
In Atharvaveda we find a detailed description of

priiiJ<I. It is described as benefactor and lord of al l creature s .
I t equates pri:iiJa with kala as a continuum of past, present
and future (xi-4 . 15 ) . The same trend continues in the principal
Upani�ads .
The Kenopan i�ad s h o w s c learly the d i ffere nce

between priiiJa and the brahman . pri:iiJ a or l i fe energy
represents the force, the active power of the brahman who
controls and sustains the manifestations of his own existence .
The s a m e v i e w po i n t i s e m p h a s i z e d i n t h e
Kathopani�ad . The sustenance o f life does not depend on
the priiiJic activity of inhalation and exhalation , but it is
controlled and supported by the brahman .
The Kathopan i�ad s uggests the e x i stence o f the

psycho- spiritual force in the human body called kuiJt;ialini
which man ifests along with priiiJic function.
10 Concepts o f pra1,1a and pri1,1iyama
In Prasna Upani�ad it is described as the controller of

all the causal ground of all phenomena. The sun is described
as priiiJa . It is said that priiiJa originating from brahman
moves to and from in the body along with the mind.
The same tre n d i s c o n t i n u e d i n the M u Q.<,i aka

Upani�ad. priiiJa is described as the manifesting principle
the essence of citta of all creatures . There is also a mention
of seven priiiJas. As there is intimate relationship between
priiiJa and citta, there is a subtle indication for the purification
of citta through priiiJiiyiima for the realization of brahman .
I n Taittiriya Upani �ad different aspects of priiiJic

energy are described . It is described as the life span of the
creatures . There is an indication for performing priiiJiiyama
for purification of priiiJa for leading a long life and to realize
brahman .
Chandogya Upani �ad gives great importance to priiiJa

and describes its functions in great detail.
Controlling of priiiJa is recommended for auspicious

acts . mantra has been recommended for the purification of
priiiJa and making it powerfu l . priiiJa is said to transmigrate
through i ts own power . There is a clear suggestion for the
desirability of controlling priiiJa through priiiJiiyama. The
repetition of gayatri is recommended for controlling priiiJa
and enjoying prolonged life .
T h e S vetasvatara U p a n i �ad emphasizes on the

necessity of making priiiJa subtler .
It seems that A yurveda has analysed the concept of

priiiJa in great depth and has fully recognized the therapeutical
Prii{liiyiima - The Science of Breath 11
potentialities of pri:'iiJiiyiima practice . In A yurveda pri:'iiJa i s

the controller o f mind, inspirator of all the sense s , conveyer
of all sense stimul i , synthesizing principle inside the body ,
impeller of speech , cause of feelings and audition, source of
auditory and tactile sense and origin of all excitement and
animation . pri:'iiJa operates i n sperm and ovum during the
conception , so embryo develop .
In yogic literature we find the word priiiJa u sed in the

following different senses:
a) pri:'iiJa means B reath or the respiratory air , as we

get in t h e P Y S - I . 3 4 " pra cchardana
vidharaiJi:'ibhyiiip va pri:'iiJa sya". pri:'iiJa
clearly means 'breath' also in gheraiJ9a sa1p
hitii. In the description of the varieties of
ku1pbhaka, viiyu or priiiJa means 'breath' .
In Hathapradlpika 'pri:'iiJaip siiryeiJi:'ikar�ya'
m e a n s b reath tak e n i n thro u g h r i g h t
nostril .
b ) I t means respiratory i m p u l s e w h i c h c a u s e s
inhalation or exhalation . Yogabha�ya on PYS-1.3 1 while
defining 'svasa ' and 'prasvasa' says:
"priiiJO yadbiihyaip viiyumaciimati sa svasa}J I

kau�fhasya vayu-ni}JsaraiJaip sa prasvasa}J II"
c) It also means nerve impulse or sensation passing

through the different parts of the body . For instance, the
creeping sensation along the spinal cord in kuiJ9alini yoga
or again in the five types of dharaiJi:'i described i n GheraQ.<;la
Sarp.hita--ii i . 70-72 as also i n Gorak�a S ataka-- 69-7 3 . Here
the word priiiJa cannot mean breath as described in (a) or
12 Concepts of pra{)a and pra{)ayama
respiratory impulse as described in (b) above . It

clearly means some subtle impulse carried along the nerves.
In this connection Gorak�a S ataka verse 25 is significant. It
says" iti (pra{)adi vayus) naqisahasre�u vartante jivarupiiJa/:1"
which describes how the vayus like priiiJa travel along the
nerves and how they take the form ofjiva. This leads to the
fourth meaning of praiJa as life process .
d) The wider meaning of priiiJa is a life-process. Cf.

priiiJabhrt in yogabha�ya 11 .34. Sacykhya Karika--29 says
'samanya-karaiJa vrtti}J priiiJadya}J vaya va}J paiica ' It means
.
vayus like priiiJa etc . consti tu te what is called ' life process'.
vyasa calls it 'jivana 'which is characterized by the autonomic
nervous functions in the various parts of the body .
priiiJa is classified into five divisions according to the

specific function s . They are:
i) priiiJa (pra+an) - meaning that wh ich controls

e x ha l ati o n , i n h a l a t i o n and forw ard
(upward) movement.
ii) apana (ap+an) that w h i c h has down ward

-
function and located in the lower parts of

the body .
iii) samana (sam+an) ne ither do w n w ard nor

-
upward. It is responsible for distributing

food and juices equally throughout the
body .
i v) vyana (vi+an) -responsible for the function in

the entire body .
v) udana (ud+an) related to the ascending
-
PraQayama - The Science of Breath 13
function and i s responsible for passing out of the priiiJa from

the body at the time of death .
All the five priiiJas together form the life function

related to the conscious and unconscious activity of the body
conditioned by time and space .
e) In the vedic literature priiiJa is described as cosmic

entity inhering both the psychological and material aspects
of creation .
Thus we find that the word priiiJa has a wide range of

application from mere breath to the subtle cosmic principl e .
Concept of praq.ayama
priiiJiiyama is a technical term in yoga and has been
defined in different texts differently . Therefore it is interesting
for us to get acquainted with these definitions from the yogic
texts . In these texts various synonyms for praiJiiyama used
are priiiJapicjana , priiiJanirodha , priiiJar odha, priiiJasarpyama,
priiiJanigraha , praiJamahanirodha and kurpbhaka .
ku�pbhaka as pra.Qayama
The concept of priiiJiiyama or its synonyms are related
with the control of respiratory sensations for a shorter or longer
duration . This process of contrel is called 'kurpbhaka '.
The word ' kurpbhaka' is derived from the word

'kurpbha' meaning a water pot . Just as a water pot contains
water, similarly , when the lungs hold the air it i s called
'kurp bhaka' Yoga Y aj fi avalkya defi nes kurp bhaka as
.
' sarppiiriJa-kurpbha vad vayor dhiiraiJarp kurpbhako bha vet,

(holding the breath like a filled water pot is kurpbhaka) . kwp
bha is used for kwpbhaka in many places in Kurp.bhaka
Paddhati . kwpbhaka is used as a synonym for priiiJayama in
14 Concepts of praiJa and praiJayama
the pauriiiJika and ha.thayogic l i terature . Thu s , voluntary

control of respiration means priiiJiiyiima according to the
writers on yoga .
Ho l di n g o f breath b e fore e x p iration i s cal led

priiiJiiyiima i n S veUiSv atara and MaitrayaQI Upani �ads.
Medhatithi has also termed priiiJiiyiima to the process of not
e x h al i n g . A p a s ta rpb h a D h ar m a s utra a n d S k anda
mahapuraiJ.a also calls holding of breath as priiiJiiyiima.
B audhayana Dharmasutra and Amrtaniidopani�ad

have recommended to extend the limits of priiiJa. According
to Yogacu<;IamaiJ.i Upani�ad priiiJiiyiima is considered as
extending the l imit of the movement of priiiJa 36 digits (27
inches) outside the body . Trisikhi-brai:tmaiJ.opani�ad, Yoga
yajii.avalkya and GheraiJ.<;ia S arphita have stated the normal
movement of priiiJa upto 9 inches outside the body . Thus to
extend the movement of respiration 1 8 inches outside the
body is one meaning of priiiJiiyiima .
I n thi s connection i t is to b e remembered that ancient

writers on yoga have not made any difference between the
respiratory air and the priiiJa. Therefore , it is not c lear what
they mean by contraction and extension of priiiJa by yogic
practice.
P Y S 11.49 defin e s praiJayama as " ta smin sati

sviisaprasviisayor gativicchedaiJ priiiJiiyiimaiJ"- meaning that
when the stabili ty i n posture has been secured, the pause in
the movements of i nhalation and exhalation is priiiJiiyiima .
although patanjali does not use the word kwpbhaka for
priiiJiiyiima by the u se of the word 'gativiccheda' he suggests
the same meaning of kwpbhaka where there is an absence of
inhalation and exhalation .
Pra.Qayama - The Science of Breath 15
Control o f Respiration as pra.Qayama

In many yoga texts the word ayama is used as a control
in general sense . According to their opinion prii1,1iiyama
means control of respiration including holding of breath.
Since control in respiration is applicable in all the three stages,
there are three types of prii1,1iiyama: 1 ) controlled expiration ,
2) controlled inspiration , and 3) controlled retention of breath.
Ramanuja, Madhusudana , Amrtanadopani�ad, Medhatithi and
ga utama dharmasiitra all these c o n s i der three types o f
priiiJliyama , namely , recaka , piiraka a n d kuf!1bhaka . I n
Baudhayana Dharmasutra the term 'ayata-priil}al)' probably
suggests these three types of prii1,1iiyiima only . For recitation
of gayatri, vyahrti, pral}aVa and Siras during priil}iiyama the
idea behind this prescription seems to prolong recaka, piiraka
and kuf!1bhaka .
Cycle of Respiration as pra.Qayama

It seems that tho se who c o n s i der kuf!1bhaka as
prliiJiiyama are equally right as those who emphasize on
piiraka, kuf!1bhaka and recaka as prii1,1iiyiima . Generally,
prii1,1iiyama is practised with three stages , namely , piiraka ,
kuf!1bhaka and recaka in which kuf!1bhaka i s the essence .
There are two types of kuf!1bhaka . One i s abhyan tara
(internal) and the other is biihya (external) . In all the generally
recognized types of prii1,1iiyama it is only the abhyantara
kurpbhaka which is intende d . The special feature of
priiiJiiyama is to regulate the natural respiratory process for a
shorter or longer duration . To regulate the natural process
of respiration is prii1,1iiyama according to Vi�l).upural).a . Yoga
siddhantacandrika of Narayal).atlrtha considers regulation of
natural respiration by prescribed method is prii1,1iiyama .
Many writers o n yoga have created different varieties

of priiiJliyama by using different proportions and methods of
16 Concepts of priiq.a and priiq.iiyiima
puraka, kwpbhaka and recaka . In such important texts

are included S aQ.<,iilya Upani�ad, Jabala
darsanopan i �ad, Hathapradlpika, Gorak�asataka, Yoga
yajii.avalkya, Linga-puraQ.a, S utasaq1hita, Skanda-puraQ.a,
Devala-sJ11r ti, Vrddha-harita-saq1hita, GheraQ.<,ia Saq1hita and
S ivapuraQ.a . Sometimes three-phased respiration and two
phased respiration have been referred to as kurpbhaka. For
example, in SaurapuraQ.a not to inhale after exhalation is called
bahyakurpbhaka and not to exhale after inhalation is called
abhyan tara k urp bhaka . 'aya ta-pri'iiJalJ' mentioned i n
baudhayana dharmasutra also means retention o f breath after
deep inhalation. Thus, two-phased regulated respiration has
also been called priiiJiiyama.
priiq.adhiiraq.ii as priiq.iiyiima
The yogic practice without the process of respiration
has been clearly called pri'iiJi'iyama in Skanda-puraQ.a . B odily
function depends on priiiJa . In SkandapuraQ.a priiiJa is called
'asu' and pri'iiJi'iyama has been defined as 'concentrating the
pri'iiJa at a particular location in the body as advised by the
guru ' . This process has been called 'pri'iiJadharaiJi'i' instead
ofpriiiJiiyama elsewhere . In K�urikopan i�ad it is suggested
to stabilize the pri'iiJa in the two heels, calves, knees, hands,
navel, penis or in Yoga-yajii.avalkya it is to be concentrated
in the big toe, navel, heart, throat, tip of the nose or center of
the eyebrows and the top of the head . This process is called
•pra tyahara ' i n T r i s i k h i - b ral)m aQ.o p a n i �ad and
S aQ.<,iilyopani�ad and it has been suggested to direct the priiiJa
to the 1 8 vital points and to stabilize it there .
praq.ayama according to vediinta

To stabilize the mental fluctuations and concentration
of the m i n d on brahman i s c a l l ed pri'iiJ i'iyama by the
Tejobindupani �ad . False existence of the universe is called
PraiJ.ayama- The Science of Breath 17
•recaka 'and the existence o f oneness with brahman is called

puraka . This strange terminology seems to have been used
to ridicule the respiratory process of priiQiiyama . According
to vedanta , priiQiiyiima does not mean 'pinching of the nose ' .
To realize the 'unreality of the world' has been called
priiQiiyiima at one place in the Trisi-khibrahmal).opani�ad. In
Varahopan i�ad realization of the Self is called kwpbhaka .
Metaphorical Meaning of praiJ.ayama

The essence of priiQiiyiima has been very differently
s t a t e d by J a b a l a-dars a n o p an i � a d, S a l). 9 i l y o p a n i � a d ,
Sutasarphita and B audhayana Dharmasutra . According to
them, priiQiiyama means mental recitation of the mantras. In
the first three texts mentioned above , priiQiiyama has been
equated with praQa va . In B audhayana Dharamasutra mental
recitation of praQa va, giiyatri, vyahrti and siras three times
along with the controlled respiration is called priiQiiyama .
This suggests their way o f putting greater emphasis o n the
man trapara priiQiiyama as c o m pared w i t h m udrapara
priiQiiyiima of the ha{hayoga .
3
Mechanism of Breathing
"Passing out of the air from the chest cavity is called
prasvasa (exhalation) and entering in of the air is called .�vasa
(inhalation) according to the school of Patanjali ."
- Kurpbhaka Paddhati
Chapter 3
Mechanism of Breathing
The system, which is responsible for our breathing , is

known as respiratory system. Our body is a wonderful machine
having different systems like muscular system, circulatory
system, digestive system , excretory system, nervous system
and an endocrinal system, all working harmoniously and in
an integrated manner . B ut perhaps our life activity depends
more on the respiratory system . We should, therefore ,
understand how our respiration takes place .
Normal Breathing
Our normal breathing takes place when the diaphragm
contracts . When the diaphragm contracts , the ribs are elevated
and the thorax expands. The lungs also expand . Consequently
the volume of the thorax increases . When the volume
increases , the pressure in the thorax decreases as compared
to the atmospheric pressure and the air is drawn in the lungs.
This is inhalation . When the pressure in the thorax and
atmospheric pressure equalizes and thorax does not expand
any more, there is a pau s e . This cannot go on for a long
time . The diaphragm relaxes, the ribs sink down and the
thoracic cavity decreases . This reduces the volume of the
thorax. When the volume i s reduced , the pressure in the
thorax increases as a result of which the internal air is driven
out. This is what we call exhalation . When the ribs cannot
sink any further and the thorax cannot contract any longer,
there is a pause .
These are the phases of our normal breathing . In thi s

the diaphragm plays the most important part. The importance
of the diaphragm muscle is rarely understood but in many
di sorders the function of the diaphragm is di sturbed.
22 Mechanism of Breathing
Our respiration is affected by three factors . The first

one is a b iological factor. The metabolic changes that occur
in the body influence respiration . For example, when one
run s , one need not adjust the breathing . It is automatically
adjusted. Any exertion on the part of the body accelerates
breathing automatically . It is like a regulator in an air
conditioner or a refrigerator which automatically switches off
and on at appropriate time .
Another factor is emotion . When one is in the grip of

emotion , depending upon the nature and intensity of emotion,
the pattern of respiration changes . In sobbing , the respiration
is brief and jerky . When in gay mood or laugh the respiration
changes again . When depressed the respiratory pattern differs .
The pattern of respiration can also indicate one' s mental
condition s .
The third factor is volition . It means that respiration

is infl uenced at will . Talking , singing where one prolongs
breath , are the actions done under volition . One can change
or modify his breathing within certain limits .
These three factors govern our respiration . B u t it is

the last factor of volition, which is made use of in priiiJiiyiima.
One is consciously regulating his breathing in priiiJiiyama.
Breathing in praiJayama
B reathing in praiJayama is voluntarily controlled.
There are three phases of respiration in priiiJiiyiima . They are
controlled inhalation called puraka, holding of breath called
kUipbhaka and controlled exhalation called recaka . As
compared to the normal breathing each phase of respiration
is prolonged. In normal breathing rate of inhalation and
exhalation is approximately 1 5 per minute . This means each
Pral)ayama - The Science of Breath 23
cycle of inhalation and exhalation takes 4 seconds . I n

priiiJiiyamic breathing the rate o f respiration is 2 o r 3 which
includes about 5 seconds for inhalation , 10 to 20 seconds for
retention and 1 0 seconds for exhalation .
During inhalation and exhalation of priiiJiiyiim a ,

breathing i s done against resistance b y narrowing the passage
of re spirati on . B y offering resi stance to breathing i n
priiiJiiyiima, the circulation of blood i n the lungs is increased
and oxygen in the air is assimilated in the blood.
Some people feel that during priiiJiiyama one inhales

more air. This is not true . Really speaking in priiiJiiyiima
one neither inhales more air nor absorb more oxygen as
compared with normal breathing . If we consider that during
every normal inhalation we take 500 mi. of air and if we take
nonnal respiration as 1 6 per minute , then air inspired in normal
breathing per minute will be 500ml.x 1 6=8 litre s . At the rate
of 20% oxygen in the atmospheric air the oxygen content in
the normal inhaled air per minute will be 1 .6 litre s . In
priiiJiiyamic breath ing w here inhalation s , retentions and
exhalations are practised 2 per minute approximately and if
every deep inhalation draws in 2500ml . air, then the total
quantity of air inhaled would be 2500ml .x2=5 litres and
oxygen content in it would be 1 litre . This is much less than
the contents of our normal breathing . So providing more air
and o x y g en during priiiJiiyiima h a s no fact u a l b a s i s .
Nevertheless , priiiJiiyama efficiently improves the functions
of the respiratory system. This efficient functioning of the
respiratory system throughout the day improves the oxygen
intake capacity also .
In priiiJiiyama one does not exhale through mouth .

Exhalation through mouth du ring priiiJiiyiima has been
contraindicated.
S imilarly , priiiJiiyamic breathing is performed when

there are no b iological or emotional demands on the body . If
there is any physical exertion or when one is emotionally
upset, priiiJiiyiima is contraindicated because there would be
other two demands on the respiratory center which govern
the respiratory activities. In this situation if breath control is
attempted, the delicate respiratory center could be adversely
affected.
In order to avoid the possible damage to the respiratory

center, a time-ratio between the inhalation and exhalation
during priiiJiiyiima has been intelligently introduced by the
anc ients . This gives one an i ndication whether one i s
exceeding one ' s limits during the practice . The moment the
time ratio is di sturbed it is an indication that one is exerting
strain on the respiratory center and is a signal to stop the
practice .
In priiiJiiyama along w ith the controlled inhalation

and exhalation , retention phase is also added . This retention
phase is to be gradually increased . Beg inners practise only
controlled inhalations and exhalations . Every phase has to
be very smooth and slow .
Physiology of priiiJiiyiima
The most important phase in priiiJiiyama is kwpbhaka
or holding the breath. The physiology of breath holding
involves resp iratory, circulatory and card iac changes .
Although all these changes are i mportant, the most obvious
changes are increase in the level of C02 and decrease of 02
in the alveolar air . These changes reflect the changes in the
level of respiratory gases in the blood . 02 and C02 levels are
involved in respiratory control but C02 level is more important
in holding the breath .
PriiJiyilma - The Science of Breath 25
When partial pressure of C02 in the alvevlar air

exceeds approximately 50mm .Hg., the stimulus to breathe
in is so strong that the breath can no longer be held . This i s
called Break Point at which breathing recommences . In yogic
parlance it is called udghata .
C h e m o r e c e p t o r s are s u s c e p t i b l e t o c h e m i c a l
component o f the blood . Due to accumulation o f C02 the
capacity to retain the breath is limited . According to Haldane
.01 per cent change in C02 brings change in the action of the
respiratory system .
In kuf!lbhaka afferent impulses of vagus nerve start

from the lungs and the efferent impulses of vagus are sent
back from Medulla Oblongata . The afferent impul ses enable
us to keep the l ungs in a particu lar stretched position and the
efferent impulses help to slow down the heart.
When bandhas are appl ied during kuf!lbhaka, the

presso-receptors yield to internal and external pressures. Thus ,
jalandharabandha has its effect o n carotid sinus and helps
to maintain the stretching of the l ungs and slowing down the
heart .
When u{l9iyana-bandha is applied , presso-receptors

situated in the abdominal viscera come into play and help
maintain the stretching of the lungs and slowing down of the
heart.
S ame e ffe c t is o b t a i n e d b y the appl i c at i o n o f

mula ba ndha, w h i c h activates parasympathetic s y stem
resulting in the slowing down of the heart .
All the three bandhas applied during kuf!lbhaka have

one and the same purpose .
26 Mechanism o f Breathing
B y developing breath-holding time in kul!l bhaka,

we may i mprove physiol ogical function by slowing down
the heart and metabol ism in general . The importance of
kul!l bhaka lies in its psychological and spiritual effect .
Praq.ayama - The Science of Breath 27
VOLITIONAL CONTROL SWEATING

from CENTRE
CEREBRAL CORTEX
TONE and EMOTiotJAL

POSTURE INFLUENCE
MEDULA
in
OBLONGATA
GENERAL BODY
MECHANISM
Impulses from
l
B 1. C02
I. BRONCHIAL TREE
2. THORACIC WALL
B I. 02
3. LUNG ALVEOLI
B I. H-ion
4. DIAPHRAGM
5. TRACHEA
Figure- I
SCHEMATIC DIAGRAM SHOWING VARIOUS FACTORS
INFLUENCING NORMAL RESPIRATION
CE £
SHIVERING
VOLffiONALCONTROL
Impulses from
BRONCHIAL TREE
2. THORACIC WALL
I.
3. LUNG ALVEOLI
4. DIAPHRAGM
5. TRACHEA
Figure-2
SCHEMA TIC DIAGRAM SHOWING POSSIBLE EVENTS IN
•ayukta (INJUDICIOUS) praiJilyama'
Pral)ayama - The Science of Breath 29
I / VOUTIONALCONTROL
from CEREBRAL I ·I I
EGO
CONSCIOUS �I V
CORTEX
\-: +
PERCEPTION of
REALITY
SHIVERING
CENTRE
1:
I TREMOROGENIC
+
�
\ SWEATING
� CENlRE \
I AREAS I
+
TONE and EMOTIONAL

+
POSTURE rf om HIGHER RESP - INFLUENCE

CEREBELLUM CENTRES in rf om LIMBIC
PONS BRAIN
__; ;__
'
'
l 1 l
' ,
'
'
+ ,
,
' ,
' ,
'
+ ,
GENERAL
+++++
BODY
METABOLISM
IJALANDHARA1
I and JIHVA I
/ .-
+
-l m--'-u-se1. --'--s -rf '-

om ---., r STEADY I
p
_10NDHA� ..I LPOSTURE...I
- --
I. BRONCHIAL TREE
2. THORACIC WALL
L
3. LUNG ALVEOLI
4. DIAPHRAGM
5. TRACHEA
Figure-3
SCHEMATIC DIAGRAM SHOWING POSSIBLE EVENTS IN
·yukta (JUDICIOUS) prai;Jayama'
Brief Explanation of the Figures
Figure 1: Normal Respiration

Central and peripharal factors have been shown in a
schematic w ay . Metabolic need s , Emotional needs and
Vol itional needs influencing respiration from central nervous
sy stem are shown . Factors l ike blood pressure , blood
chemistry and proprioceptors from the muscles working on
respiration from the periphery are also shown .
Figure 2: ayukta priiJiyama

How blood pressure, heart rate and tremorogenic areas
are stimulated in injudicious control of breath is shown by
plus sign s . In the same way stimualtion and inhibition of
different regions of brain are depicted by plus and minus
signs .
Figure 3: yukta pril)iyama

The influence of bandhas on carotid sinus is shown .
Effect of steady posture on blood chemistry , general body
metabolism and proprioceptive impulses from muscles and
joints has been represented . Stimulation of shivering and
sweating centres along with various tremorogenic areas and
inhibition of respiratory and Ego centre is stressed . Perception
of Reality through adequate inhib ition of Ego consciousness
is also depicted .
(Co urtesy: M . V. Bh ole, Pranayam a a n d its

Rationale, Yoga Mimamsa VII/:3: 10-28).
PriiQiiyiima - The Science of Breath 31
Figure-4
Respiratory System
1. Sinuses, 2. Nose, 3. Pharynx, 4. Epiglottis, 5. Larynx, 6. Food

pipe, 7. Trachea, 8. Lung, 9. Pulmonary artery, 10. Bronchus,
11. Pulmonary veins, 1 2 . Intercostal muscles, 1 3 . Rib, 1 4 .
Diaphragm, 1 5. Pleura, 1 6 . Air sacs on B ronchiole, 1 7 .
Alveoli, 1 8 . Bronchiole, 1 9 . B undle of Alveoli, 20. Cross section
of Alveoli .
Figure-5
Mechanis m of Res piration
Process of Inhalation Process of Exhalation

when the Diaphragm when the Diaphragm
goes down goes up
4
Historical Perspective and
Evolution of priil)iiyiima
"Even brahma and other gods devouted themselves to
the practice of priiQiiyama as they feared death. Hence one
should practice priiQiiyama."
-Halhapradipika.
Chapter 4
Hi storical Perspective and
Evolution of prii{liiyiima
vratyas of non-Aryan population are seen familiar

wi th a d i scipline of the breat h s as c an be fo und from
Atharvaveda--XV .
During the rite o f maha vr. a ta the hotr (priest or

sacrificer) refers to the three breaths , praiJa , vyana and apana
which probably represent a respira1tory discipl ine implying
arrest of breathing .
,.
Hauer concludes that from other references to breaths

in the Atharvaveda--V .28; XV . 1 5 , 17 the recaka , piiraka and
kurpbhaka were also known .
Holding the breath begins to play a ritual role from

the period of brahmaiJas: "He who chants gayatri should not
breathe ."
B a u d h a y an a D h ar m a s ut ra-- I V . 1 - 24 i n d i c at e s
production o f magical heat b y holding the breath .
Ety mo l o g i c a l l y tap a s m e a n s p ro d u c i n g h eat .

prfiiJ<Iyama has been considered as a great tapas .
Use of symbolism of sacrifice in the description

of praiJayama
Respiration is often identified with an "unceasing
l i b at i o n" . V ai k h a n asa-smarta-s utra--11 . 1 8 refers to
praiJagnihotra meaning dai ly sacrifice of respiration .
agnihotra means maintenance of sacred fire and

offering oblations to it . Kau�ltakl-brahmar:ta Upani�ad talks
about Inner agnihotra: "As long as a person is speaking , he
is not able to breathe ( in). Then he is sacrificing breathing
in speech . As long as a person is breathing (in) he is not
36 Historical Perspective and Evolution
able to speak . Then he is sacrificing speech in breath. These

two are unending immortal oblations ." In this description
priiiJiiyama is homologized with the agnihotra .
The Chandogya Upa .-V .l9-24 says that the true

sacrifice consi sts in oblations to the breaths .
Homologizing priiiJiiyama with the concrete sacrifice

called agnihotra is an example how the orthodox tradition
often val idated an exercise that had no connection with
orthodoxy . The practical consequence of homologization is
substitution. Thus asceticism becomes equivalent to ritual to
vedic sacrifice .
praiJayama is frequently found in the BrhadaraQyaka

Upani�ad--1.5-23 , 1 -3-28 .
priiiJiiyama in the bhagavata and the gita

S rimadbhagavata is the most important text of the
bhakti s c hoo l . I t h o l ds bhakti in very h i g h e s teem;
nevertheless, it does not neglect kriyayoga , which too is
considered by the author of this treatise to be of prime
importance for the purposes of attaining adhyatma. Along
with bhakti, priiiJiiyama is emphatically mentioned as an
important aid to adhyatma (spirituality) .
praiJayama, praiJa vajapa and praiJidhana (worship)

are mentioned at several places in this text as the three phases
of aparabhakti.
In Skanda PuraQa- -Xl, chapter 1 4, verses 32-46 the

technique of priiiJiiyama is clearly described as taking in air
(piiraka) by the left nostril , retaining it (kwpbhaka) and then
throwing it out (recaka) by the right nostril and again reversing
the process beginning with the right nostril . This is w hat
Pra{layama- The Science of Breath 37
they call loma- viloma priiiJiiyama. When, i n course of time,

as a result of this practice , one gets some internally aroused
sensations , one has to concentrate on an image of the Lord .
Joma- viloma priiiJiiyiima i s also menti o ned as a kriya
preparatory to dhyanc1 of the Lord .
Again, in Skanda--Vll, last chapter, the same type of

priiiJiiyiima, clockwise and antic lockwise, is recommended
by narada as preparatory for dhyiinayoga, wh ich termi nates
in par�lbhakti.
These are a few c lear-cut recommendations found in

the Bh�igavata. In addition to these, there are innumerable
passing references to priiiJiiyama with praiJa vajapa, practising
priiiJiiyama and pra iJ a vajapa w i t h a c l e ar and e x a c t
understanding that there is one and only narayaiJa and utmost
devotion to him lead the aspirant to the realization of the
ultimate truth- the One Great Reality - which is nothing
but Lord kp;>IJa, who is brahman personified . This in a nutshell
is the whole of the Bhagavata.
Realization of that One S upreme Real ity , Lord

S r'ikf�I).a , is also the theme of S r'imad-bhagavadgWi. I n this
text the exact and clear understanding mentioned above is
explicitly calledjnanayoga and is said to be capable of being
attained by karmayoga, which is not different from Patanjali's
kriyayoga. priiiJiiyama and praiJa vajapa are the most
important components of GWi's karmayoga also .
S ince priiiJa and apana in their manifested forms are

breathing , training of respiration is prescribed for bringing
the subtle covert priiiJa and apana into a balanced condition.
That is 'priiiJiipanayoi} samata' (equalization of priiiJa and
apana) . This practice consists of cessation of respiration
after a complete inhalation and after a complete exhalation

(apane juh vati prfiiJW!J prfiiJe 'pana1p tath<lpare) . That this
requ ires a prolonged preliminary practice of puraka and
recaka without kwp bhakn goes without say ing . During
practice , kwpbhakn follows kwpbhaka and this brings to the
yogi the knowledge of his subtle praiJa of which he was
unaware so far . This prfiiJa is then lifted up with a view to
taking it up to the bhrumadhya. That is exactly what the gitli
means by ' murdhanyadhayatm<maf:J praiJCil!l'. Without this
preparatory training of prfiiJa and apana, which are working
inside the nose (nasabhyant ara-cariiJau), one cannot know the
position of the subtle prfiiJn inside, much less anything about
its movement upwards.
This concrete action is to be supplemented by the

contemplation of orp by training the mental process and in
the end the all-pervading consciousness of the Lord, which
is far beyond any praiJic or mental activity , is to be joined
with those activitie s . Then and then alone is the brahman
attained. This is, in a few words, the kriyayoga of the gitii,
for which prii�Jayama, praiJa vajapa and meditating on what
this sacred syllable stands for are declared to be preparatory
performances .
praiJayama in Jain Tradition

J a i n tradi t i o n d o e s no t fav o u r t h e prac t i c e o f
praiJayama . Acarya Hemacandra expresses h i s view in
his yogasasra as follows:
"The practice of praiJfiy<lma does not calm down the
disturbed mi nd. By controlling breath one gets bodily pain
resulting in fickleness of the mind. During the control of
puraka, kumbhaka and recaka one experiences exhaustion
which irritates mind and therefore is a hindrance in the
attainment of mok.<w or liberation."
Priil)iiyiima - The Science of Breath 39
However, some Jain iiciiryas like S ubhacandra opines

in his JflanarQava about the uti lity of priiiJiiyiima for dhyana
and expressly says that without priiiJiiyiima mind cannot be
controlled.
The Jain tradition does not make use of respiratory

process in kiiyotsarga practice of expiation and slow ing of
the respiration for a long time with dhyana . Uttadidhyayana
S utra s u g g e s t s c o ntrol o f i nsp i ra t i o n and e x p i r a t i o n
(iiiJiipananirohaip). However, holding of breath o r kumbhaka
is not practised in this tradition.
pral)ayama in extra Indian asceticism

Taoist term 'embryonic breathing' i s used for
respiratory exercise for acquiring long life (chang shen) . It is
not preliminary to meditation. It is self-sufficient meant for
material immortality.
Holding of breath is practised especially to cure certain

maladies .
A special difference between the respiratory exercise

of Taoists and the yogic praiJiiyama is exhalation of breath
through mouth in Taoist tradition.
Lao Zu and Chuang Tzu were already familiar with

methodical respiration and Chou dynasty inscription attests
the practice of respiratory technique in the sixth century B C .
Respiratory technique is also employed by Islamic

mysticism. Certain Muslim mystics of India borrowed and
prac t i sed yogic e x e rc i se s . The t e c h ni q u e o f D h i k r
sometimes bears striking formal resemblances t o prliiJliyama .
Shintoism and Taoism are important religions of Japan

and China . In S hintoism, one method of prayer consists of
sitting quietly inspiring through the nose , holding the breath
for a short time and expiring through the mouth, with the
eyes directed towards a mirror at their leve l . Throughout the
e x e rc i se , o ne repeats ten numbers , o r s acred w o rd s ,
pronounced according to the traditional religious teachings
(Herbert , 1967) .
Fusisawa noted, "It is interesting that this grand ritual

characteristic of S hintoism is doubtlessly the same process as
yoga". Taoism , one of the traditional religions of China,
e m p l o y s , in a d d i t i o n to m e t h o d s s i m i l a r to S hi nto ,
concentration on nothingness to achieve absolute tranquility
(Chang) .
C hr i s t i a n m e d i t a t i o n and m y s t1c1s m was w e l l

developed within the B y zantine Church and known as
Hesychasm . This method of repetitive prayer was described
in the l41h century at Mount Athos in Greece by Gregory of
S inai and i s called "The prayer of the Heart" or "The prayer
of Jesus". It dates back to the beginning of the Christian era.
The prayer itself was called secret meditation and was
transmitted from older to younger monks through an initiation
rite . The method of prayer recommended by these monks
was:
"Sit down alone and in silence . Lower your head ,
shut your eyes , breathe out gently , and imagine yourself
looking into your own heart . Carry your mind, your thoughts
from your head to your heart. As you breathe out, say , "Lord
Jesus C hrist, have mercy on me ." S ay it moving your lips
gently , or simply say it in your mind . Try to put all other
thoughts aside . Be calm , be patient and repeat the process
very frequently ."
PraiJayama- The Science of Breath 41
Ascetic preliminaries and methods of prayer employed

by the Hesychastic monks have the resemblance with yogic
techniques like priiiJiiyama. In the 18th century the doctrines
and techniques of Hesychasm were still familiar to the monks
of Athos. The Breath must be held d uring prayer.
Making respiration rhythmical and as far as a possible,

suspending it greatly promote concentration.
The techniques used are (phenomenologically) similar

enough to rai se the question of a possible influence of yogic
techniques on Hesychasm .
I n Judaism, similar practices leading to altered state

of consciousness date back to the time of second temple in
the znu century BC and are found in one of the earliest forms
of Jewish mysticism, Markabalism.
S c ho le m feels that Rabbi A b u lafia' s teaching s

represent but a Judaized version of that ancient spiritu al
technique which has found its c lassical expression i n the
practice of the Indian mystics who follow the system known
as yoga . To cite only one instance out of many an important
part in Abulafia' s system is played by the technique of
breathing . Now thi s technique has fo u nd i ts hi g hest
development i n the Ind ian yoga , where i t i s commonly
regarded as the most important instrument of mental discipline .
Evolution o f praiJayama
The evolution of the technique of priiiJayama may be
considered in the following five stages:
First stage: I n the rel i g i o u s sutra-period it i s

observed that the practice o f priiiJiiyama was only a part of
some religious ceremony . It was applied to internal retention

of breath to the capacity . There is no mention of piiraka or
recaka . This practice had no independent position during
this period . A svaHiyana S rautasutra and B audhayana
Dharmasutra both prescribe mantra, especially giiyatrl mantra,
to be mentally recited during the breath-holding or kuf!Jbhaka.
Second stage: In the smrti period priiiJiiyiima is

marked with the recitation of giiyatrl with vyahrti, praiJa va
and siras as a compu lsory act which can be seen from
Manusmrti (vi-70) and Y aj fiavalkya Smrti-1.-23 . It attained
an independent position as a religious act by itself, although
it also continued to occupy a subordinate position in some
religious ceremonies . manu prescribes priiiJiiyiima for
elimination of the morbidities of the senses and cleansing
oneself of his sins .
Third stage: In the pa uriiiJic period the position of

priil}iiyiima is independent. It enters the spiritual or mystical
field. It is not attached to any ritual . It was to be accompanied
by mental recitation of praiJa Va or OJ!l . Time units for piiraka ,
kuJ!lbhaka and recaka were also introduced.
Fourth stage: In the yogasiitra period priiiJiiyiima

becomes an independent part of the psycho-physical science .
Credit goes to pa tafljali who discarded even recitation of
praiJa va from the technique of priiiJiiyiima. His priiiJiiyiima is
a respiratory exercise pure and simple, although attentively
carried out . Although the act is phys ical it has psycho
physiological effects as stated by him . Pataii.jali mentions
fo ur different varieties of priiiJiiyama, namely, bahya ,
iibhyantara, starr1bha and caturtha .
Fifth stage: In the ha!hnyoga period the emphasis

Pri{liyama - The Science of Breath 43
of priiiJiiyama is on internal retention of b reath o r internal

kwpbhaka which is divided into eight varieties based on the
technique of recaka and pilraka . Every variety requires
time units fo r pilraka, kwp bhaka , recaka as 1 :4 : 2 and is
accompanied by the three bandhas, namely , m illabandha,
jalan dhara bandha and u(l(liyan a - ba n dh a . D i ff e r e n t
physiological results are attributed t o diffe rent varieties of
priiiJiiyiima, which are expressed in Ay u rvedic term s . I t also
forms the basis of scientific investigation .
5
Guidelines
for the practice of pri{layama
" B y proper practice of prar:t ayama all diseases are
removed . One should exhale, retain and inhale in a regulated
manner and should in this way attain success ."
-Hathapradipika.
Chapter 5
Guideline s
for the practice of praJJ.ayama
In order to derive maximum benefit out of the practice

of praiJayama it is desirable to follow the g uidelines given
below:
1 . Inhalation should be uniform throughout pilraka .
2 . Every pilraka m u s t end quietly . The recaka must

be slow, uninterrupted and prolonged.
3 . The whole practice o f praiJayama should b e gone

through with utmost ease and comfort . No j erks ,
no violence , no undue sense of suffocation should
be experienced at any stage .
4 . One should avoid kwpbhaka in the beginning a � d

emphas ize only on pro longed and contro l led
inhalation and exhalation .
Time Ratio between pilraka and recaka should be
1 :2.
5 . The practice o f praiJayama should b e accompanied

by utmost concentration. The mind should follow
t h e m o v e m e nt o f b re a t h o r o n e of t h e
recommended points inside may b e selected for
concentration during praiJayama .
6 . Under n o circ umstances should kwp bhaka be

practised without jalandhara bandha .
48 Guidelines for the practice
7 . In sequence praiJayama should be practised after

c leansing p ro c e s s e s and asanas b u t before
meditation, if it is being practised .
8 . I n praiJayama exhalation should be done through

the nose and not through the mouth .
9. When the nose is closed due to cold , do not inhale

or exhale through one nostril . Use both nostrils
for i nhalations and exhalations .
Caution: U ndue strain or imperfect methods of

praiJayama may damage the nerve s , heart and lungs . When
rightly performed, praiJayama will ensure supreme vitality
for the body and eternal peace for the mind .
6
Interrelationship of priiiJiiyama
"Repeated practice of different means of yoga leads to
disappearace of impiurities as a result of which there arises the
illumination of knowledge which develops into realization of
the discrimination between puru�a and praJq-ti."
- Y ogasutra of Pataiijali .
Chapter 6
Interrelationship of pral}ayama
( dhiiral)ii ' dhyana , samadhi )

Meditation
kriyiis bandhas and

mudriis
yamas niyamas
Figure- 6
The concept o f yoga can b e understood in terms of

Integration . The term Integration means samatva (balance) ,
equilibrium , and homeostasi s . The concept of Integration
presupposes (i) part and whole relationship, which means that
whole cannot exist without parts , (ii) relationship between
the different parts , which indicates interdependence of one
part on the other for efficient functioning , and (iii) equal ity
of all parts in their importance , meaning , no part is more
important or less important . Every part contributes its mite t o
the functioning as a whole .
The mean ing of the term yoga as an I ntegration

s u g g e s t s the g o a l of yoga , w h i c h is s a m ii.dhi o r
52 Interrelationship of priii;Jiiyiima
citta vrti-nirodha . yoga is also used as a means to lead to the

attainment of the goal . It is the mean s , methods or
techniques that we generally understand as yoga . But yoga
is both end as well as means leading to the goal .
Various means of yoga could be classified into the

groups of asanas, priiiJiiyamas, kriyas, bandhas and mudras,
Meditations ( dhyana, dharaiJii) and attitude training practices
technically called yamas and niyamas . All these practices
are interrelated as shown in the figure .
The basis of all yoga lies in the training of one ' s

attitudes . Therefore , Patanjali describes h i s a$.tiiriga yoga
starting w ith yamas and niyamas. All the treatises on yoga
more or less emphasize on the training of one ' s attitude in
their chosen word s . The basis of these practices is obviously
psychological .
asana forms the base for all the yogic practices l ike
priiiJiiyama , dharaiJii, dhyana and samadhi. I t is said that one
who is stable in asana can only achieve success in yoga .
priiiJiiyama has been w i de l y recogn i zed as most

important practice in the works from earliest times. praiJiiyama
has a far reaching effect both on the body and the mind . For
the practice of priiiJiiyama one has to adopt stable and
comfortable body-position . patafljali indicates the propriety
of preparing the ground for priiiJiiyama through the practice
of asanas which remove the disrhythmia in the neuromuscular
tonic impulses and improve the general tone of the muscles .
Thus asanas are related to praiJayama .
For the efficient and comfortable performance of

priiiJayama purification of the nacjis is essential . This
puri fication is attained by u ndergoing the practice of
PraQ. ayama- The Science of Breath 53
�a.tkarmas or kriyas. The practice of kriyas like dhauti, basti,

neti, trataka , nauli and kapala bhati remove the excess of fat
and phlegm from the body , which create heaviness and
lethargy . Thus , practice o f kriyas form the necess ary
background for priiiJliyama .
The effects of prlil}iiyama are enhanced through the

appl ication of the three bandhas , namely , m iilabandha,
jalandharabandha and uggiyana-bandha . So bandhas are
intimately related with priil}liyama technique .
Thu s , it will be seen that all the different practices of

yoga are interrelated and i nterdependent to bring about
harmonious effect of yoga , which is undisturbed state of
consciOusness .
7
Rationale of praiJayama
"Through priiiJiiyama is generated vayu, from vayu
agni i s generated and from agni apa is generated . As a
result of these three, one is internally purified ."
- Brhadyogi-yaj iiavalkya- smrti .
"If the naqis are full of impurities, maruta does not

travel along the middle path . How can then one attain the
state of unmani? How can one succeed in his aim? It is only
when the whole group of naqis which are full of impurities,
get purified that the yogi becomes capable of regulating
priiiJa."
-Hathapradipika .
Chapter 7
Rationale of praiJ.ayama
cale vate calarp cittaf!1 niscalaf!1 drqhabandhane I

yogi sthar.wtvamapnoti tato vayuf!1 nirodhayet II
--HP.II.2
yavadvayuf:J sthito dehe ta vadjivo na muiicati I
maraiJaip vayuni�krantis tato vayuf!1 nibandhayet II
--HP. II.3
In the above verses hathapradipika has given the

rationale of priiiJayama . It says, when breath is active mind
is also active . When breath is controlled mind becomes
steady . In order to attain mental stability , a yogi should
practice control of breath through praiJayama. So long as the
priiiJa remains in the body the soul does not leave the body .
Death means exit of praiJa . Therefore , praiJa should be
controlled by praiJayama .
B reath i s the intermediary between body and mind.

By developing breath awareness one develops awareness of
mind. Mindfu lness of breathi ng leads on its own to the
transcendence of ego , des ires and suffering.
Breath , posture and thinking are inter-related. Unless

the body is stable, mind cannot be steady . When the body is
stable respiratory rate also comes down subsequently reducing
the thoughts .
The idea of purificatory effects of praiJiiyama on

psychological level has been prevailing since long as can be
seen in the smrtis and pa uraiJic literature . In this literature
practice of certain number of rounds of priiiJiiyama has been
prescribed as a rite of expiation.
praiJayama is the very essence of hathayoga. The term

58 Rationale of pril1J.ilyilma
ha.thayoga has been interpreted in the light of using left and

right nostrils in the practice of priiiJiiyiima techniqu e . ha
means silryaniic;Ji or pirigalii and tha means candraniic;Ji or
ic;lii and their union means hathayoga .
Great importance has been attached in hathayoga to

the three niiqis - ic;Ja, pirigalii and su�umiJii. The channels
that supply the left and right nostrils are called ic;lii and pirigala .
From ages the right and left nostrils have been claimed in
yogic literature to produce heat and cold respectively in one ' s
body . There is a l e ft or right unilateral predominance in our
breathing for most of the time and that the two nostrils are
rarely equally open. It may be that the alternate closing of
the two nostrils is due to an attempt on the part of one' s body
to adj ust its homoeostatic balance to the constantly varying
stimuli that bombard the system from both external as well as
internal (psychological) environments. If this adjustment and
adaptation were to go on properly , the result would be ideal
health of the body and mind . B ut reactions at times are far
out of proportion to the demands made by the circumstances .
Other organs may also not fol low proportionately .
I t seems that the t w o no stri l s ic;Ja and pirigala

respectively give rise to negative and positive gradient to the
static atmospheric electricity during the process of respiration.
If the nose were used by the body as a delicate adapter
mechanism then any continued failure in these adaptation
needs must give rise to a chronic disorder. To stabilize these
undue fluctuations the ancients seem to have found a novel
method similar to the modern triphasic system of electric
supply by providing a third channel . This third channel that
lies latent in the body is called SU?Umnii and it minimizes the
fluctuations and increases the capacity to carry more energy .
Thus the power of adj ustment and adaptability to stress is
PraiJayama- The Science of Breath 59
increased . When the current is made to flow through thi s

third channel , it is claimed , to bring abou t stable equil ibrium
in the bio-electric forces and thus raise the homoeostatic
efficiency of both the body and mind .
The aim of priiiJayiima is to stabilize the fluctuations

of iqa and pirigalii and to activate the SU$Umnii niiqi which
as the name indicates brings great pleasure .
8
yukta and ayukta-pranayama
"By an error of the yogi, the vayu goes astray and not
finding its way further, it is stuck at one point. Then develop
several types of diseases which create obstacles in the path of
yoga."
-Haf.hapradipika.
Chapter 8
yukta and ayukta-praiJ.ayama
praiJayamena yuktena sarvarogak�ayo bha vet 1

ayuktabhyasayogena sarvarogasamudbha va}J II
--HP .11- 1 6 .
hikka svasasca kasasca sira}JkariJak�ivedanalJ I
bha vanti vividha roga}J pa vanasya prakopata}J II
-- HP .11. 1 7 .
I n the above verse Ha�hapradipika has stated that by

proper (yukta) practice of praiJayam a a l l d i seases are
annihilated . Improper (ayukta) practice of praiJayama, on the
other hand , gives rise to all sorts of diseases like hiccup ,
asthma , cough, pain in the head , ear and eyes due to the
disturbance of vayu.
What is this proper (yukta) and improper (ayukta)

practice of praiJayama is described in the following verse:
yuktarp yuktarp tyajedvayurp

yuktarp yuktarp ca piirayet II
yuktarp yuktarp ca badhniyad
evarp siddhima vapnuyat II --HP .11- 1 8 .
One should exhale, retain and inhale in the prescribed

manner so that success in praiJayama is attained .
The prescribed manner for the practice of praiJayama

may be mentioned under the following points :
a) yukta sthana (proper place)

b) yukta vidhi (proper technique)
c) bandha yukti (proper use of bandhas)
d) yukta abhyasa (proper practice)
e) yukta kala (proper time)
f) yukta ahara (proper diet)
g) malasodhana yukti (proper purification)
64 yukta and ayukta-priiiJ.iiyama
These points may be explained further

a) yukta sthiina (proper place) -
The place for the practice of priiiJiiyiima should be
isolated and free from all kinds of disturbances . It should not
be exposed to the draught .
b) yukta vidhi (proper technique) -

There are several varieties of priiiJiiyama . One has to
select a particular variety for intensive practice. This selection
is governed by the interest and capacity of the individual along
w ith the guidance of the teacher.
Every priiiJiiyiima consists of three phases , namely ,

piiraka , kurpbhaka and recaka. Every piiraka is slow and
complete . The kurpbhaka is to be to one ' s capacity . It should
not be too prolonged so as to make the recaka uncontrolled .
Closing the nose with the use of index and middle fingers
and application of jiilandhara bandha are important points in
kurpbhaka . recaka has to be invariably slow, controlled and
through the nose only . The time ratio between the piiraka
and recaka should be 1 :2. The duration of kurpbhaka is to be
gradually and cautiously increased with the concentration on
selected internal points.
c) bandha yukti (proper use of bandha)

According to ha!hayogic technique every priiiJiiyiima
i s to be accompanied w it h the three bandhas, namely ,
miilabandha , jiilan dhara bandha and u99iyiina bandha.
miilabandha is applied along with piiraka ,jiilandhara bandha
is applied during kurpbhaka and u99iyana is appl ied at the
end of kurpbhaka but before the recaka begins . Since the
application o f the three bandhas simultaneo usly during
priiiJiiyama is a very strenuous and advanced practice , Swami
Kuvalayananda suggests the use of jiilandhara bandha only
Pra{layama - The Science of Breath 65
and avoid mulabandhcl and u(i(iiyiina to save one from the

possible damage at least in the beginning . Application of
three bandhas should be practised strictly under the guidance
and supervision of the competent teacher.
d) yukta abhyasa (proper practice) -

Practice of prii!Jiiyama requires proper control over
the respiratory impulses . It deals with the delicate respiratory
mechanism. Before the practice of kwpbhaka phase it i s
desirable t o condition o neself w i th the controlled and
prolonged puraka and recaka . Afterwards kurpbhaka for a
short time can be practised . kurpbhaka i s to be increased
gradually according to one ' s capac ity . B ut it should be seen
that there is no feeling of suffocation at any time.
Gradual increase in the practice of prii!Jiiyama means

increase in the number of rounds as well as number of sittings .
Traditional texts like Ha�hapradlpika give appropriate caution
for the practice of prii!Jiiyama in the following words:
"Just as a lion, an elephant or a tiger is tamed slowly,

similarly , the respiration i s to be brought under control
gradually; otherwise it would harm the practitioner." (HP-
11.15) .
e) yukta kala (proper time) -

GheraQ<,ia Saq1hita -V .9 suggests that one should begin
the practice in spring and autumn season and not in other
seasons . Thereby the practitioner attains success and becomes
free from disease s .
Harhapradipika-11.1 1 talks about practicing praiJayiima

four times a day - in the morning, at noon, i n the evening
and at midnight, gradually increasing the number of rounds
66 yukta and ayukta-praq.ayama
of priiiJiiyiima and the sittings. In any case priiiJiiyiima should

be practised on light stomach .
f) yukta ahara (proper diet) -

Proper diet i n yoga i s called mitiihiira. It has both
quantitative and qualitative aspects . Food should be taken in
moderate quantity leaving one quarter of the stomach empty .
Qualitatively i t should be w holesome, nutritiou s , sweet ,
unctuou s , containing products of milk and of one' s choice
and avoiding unwholesome , salty , sour or irritating food
items . In the beginning food having milk and ghee is advised.
The food consumed should be simple , easily digestible and
should be helpful in the intensive practice . The texts say that
he who begins the practice without controlling his diet suffers
from many diseases and does not progress.
g) malasodhana yukti (proper purification)

If the niiqis are full of i mpurities priiiJa does not travel
along the middle path of su�umnii. It is only when the niic;Jis
are purified that the practitioner is capable of regulating priiiJa
and retain the breath at ease . Therefore , one should practise
the six-fold purificatory processes like dhauti, basti, neti,
trii.taka , nauli and kapiilabhiiti to get rid of the excess of fat
and mucus which create lethargy and heaviness in the body
and obstruct the free flow of priiiJic impulses . When the
niic;Jis are purified and priiiJa courses through su�umnii, mind
attains steadines s .
Thus in order t o derive maximum benefits from the

practice of priiiJiiyama one should take into consideration all
the points discussed above.
9
Varieties of priil)iiyiima
" A pause in the movement of inhalation and exhalation
is the general characteristic of praiJayama."
- Kurp.bhaka Paddhati .
"praiJayama i s described three-fold - recaka, puraka

and kui]1bhaka. They are synonymous of abhyantara, bahya
and stai]1bha. The difference lies only in terms and not in
practice ."
- Kurp.bhaka Paddhati .
Ch apter 9
Varieties of praiJ.ayama
Practice of priiiJiiyanw has a great antiquity . Over

thousands of years several traditions came into existence and
variations in the technique of praiJayama were introduced .
Several techn iques were evo lved by permutat ions and
combinations of inhalations , retentions and exhal ations .
General Technique of priiiJ.iiyama
One round of praiJiiyama consists of three phases ,

name l y , controlled inhalati o n , retention o f breath and
controlled exhalation. Air is inhaled slowly and smoothly
through one or both nostril s . In some selected technique s ,
inhalation is done through the mouth a s a n exception . After
inhalation the breath is held inside tightly for which nose i s
closed with hand . For closing the nose hathayogic and tantric
traditions recommend avoiding index and middle fingers .
smrties, however, allow the use of all the five fingers for
holding the nose . The former is called o1pkara mudra while
the latter is known as praiJa va mudra. hathayogic technique
also requires resting the chin in the j ugular notch, which is
called jalandhara bandha. When the breath can no longer be
held , one slowly exhales through one or both nostril s . All
the three phases are undergone with a particular time-ratio
and it is seen that one phase does not adversely affect the
other succeeding phase. Every phase is perfectly controlled .
Although in one round of priiiJayama there are three

phases, it is the retention phase which is important . This phase
is called kwpbhaka which is also used as a synonym for
prii!Jiiyiima . Controlled inhalation and controlled exhalation
are re spec tively c a l l ed p ilraka and recaka . They are
complementary and supplementary phases of kwpbhnka .
70 Varieties of praq.ayama
Classification of the three Phases
pilraka, recaka and kurpbhaka are variously classified

in the following manner:
1 ) piiraka
a) antara pilraka:- Inhaled air entering into the opening
·
of su�umnii.
b) bahya pfiraka:- The breath moving into the nose

from a distance of nine inches .
c) biihya-apiina-pfiraka:- The air entering into the end

of the nose from outside .
d) biihyiibhyantara pilraka: - The air moving i n the

chest from the nose .
e) nirodha pilraka:- Inhaling the external air through

either nose or mouth .
f) apiina pfiraka:- Air entering into the end of the

nose from outside .
g) iintara-apiina-pfiraka:- Air moving into the nose

from the distance of 9 inches outside .
h) biihya-priiiJa-pilraka:- The external air entering

the lungs to its limit.
2) recaka
When inhaled priiiJa (air) is exhaled it is called recaka.
a) an tara recaka:- When the air goes out of the opening
of su�umnii.
Pra�ayama - The Science of Breath 71
b ) biihya recaka: - When a i r moves in the space upto

nine inches from the tip of the nose .
c) biihyiibhyantara recaka: - When air moves upto
the end of the nostri ls from the chest.
3) ku.rp.bhaka
When there is neither inhalation nor exhalation, it i s
the stage o f kwpbhaka. This can happen either after inhalation
or after exhalation. When the breath is held after exhalation
it is biihya- vrtti according to Pataiij al i . Its synonyms found
in other traditional texts are , bahi}J kwpbhaka, biihya kurp
bhaka, recita kurpbhaka, priiiJa kurpbhaka, sarva siinyaka and
siinyaka. When the breath is held after inhalation it is called
iibhyantara- vrtti according to pataiijali. In other traditional
texts synonyms for it are anta}J kwpbhaka, biihyiibhyanatara
kurpbhaka, piirita kwpbhaka , apiina kurpbhaka and piiraka
kurpbhaka .
B oth these types o f kurp bhakas are voluntary .

Pataiijali also describes the possibility of involuntary type of
retention of breath and calls them starpbha- vrtti and caturtha
(the fourth) for wh ich he does not give any name . I n
ha!hayogic texts this kind o f retention o f breath is called
kevala kumbhaka . In other texts it i s named as .�iinta , sama
and sarpgha!,ta-karaiJa. So long as involuntary type of retention
of breath does not take place the aspirants practise varieties
of kurpbhakas, which are of voluntary type . S uch different
varieties of kwpbhakas are described below with their salient
features:
1 ) siiryabhedana- In a comfortable iisana inhalation

is made through the right nostril . The word ' siirya ' stands
for the right nostril . After inhalation the breath is held inside
to the capacity and exhalation is done through the left nostril .
72 Varieties of praJJayama
This is also called kamala-kwp.bhaka .
2) ujjayi- I n a comfortable asana inhalation is done

through both nostrils by producing frictional sound from the
glottis and after retention of breath exhalation is done through
the left nostril. The sound is produced during inhalation and
exhalation by the partial closure of the glottis.
3) sitkilri- Assuming a comfortable asana air is

inhaled through the crevices of the teeth and after holding
the breath inside to the capacity , exhalation is done through
the two nostrils .
4) sitali- I n a comfortable asana air is inhaled

through the channel made of tongue . Exhalation is done
through the two nostrils after comfortably holding the breath .
5 ) bhastrika- For the practice of bha.<>trika it is

necessary to have good practice of kapalabhati.
This involves forcefu l and rap id d i aphragmatic

breathing . In a comfortable sitting asana, preferably in
padmasana , one exhales forcibly by contracting the abdomen
and i nhales by relaxing the abdome n . The exhalations and
inhalations accompanied by the abdominal movements are
undergone in a quick succession for a number of times
depending on one ' s capacity .
There are different varieties of bhastrika and all of

them require preliminary practice of kapalabhati (with a little
modification i n the tec hnique) followed by in halation,
retention and exhalation. These varieties may be described
as follows:
a) I n an erect si tting asana forceful and rapid
exhalation is done by keeping the glottis fully open and by
PriQiyama - The Science of Breath 73
contracting the abdomen, followed by inhalation by relaxing

the abdomen. This is repeated twenty times or more according
to the capac ity of the individual . After the desirable rounds
of exhalations and inhalations are over, deepest possible
piiraka is made through both the nostrils . The inhaled air is
retained by closing the glottis and by securing the jlilandhara
bandha and closing the nostrils with fingers . After holding
the breath to the capacity , exhalation is done smoothly through
both the nostri ls . This completes one round of bhastrikii. This
is repeated several times according to the capacity of the
individual . This is the variety of bhastrikii described in
GheraiJ.�a Sarp.hiUi .
b) In a comfortable erect sitting iisana , forcible and

rapid exhalations and inhalations are undergone by slightly
contracting the glottis and by contraction and relaxation of
the abdomen as in kapiilabhiiti. This is done number of times
according to the capacity . After the last exhalation deepest
possible inhalation is made through the right nostril . B reath
is retained to the capacity with the closing of the glottis and
adopting jiilandhara bandha and closing the nostrils with
fingers . After this the jiilandhara bandha is removed and
deepest exhalation is done through the left nostri l . This
completes one round and the practice is repeated number of
times according to the capacity . This is a variety described
in the Ha�hapradlpika .
c) This variety differs in the practice of kapiila bhiiti.

In a comfortab le erect s i tting iisana rapid and forceful
exhalations and inhalations are done through the right nostril
by closing the left. After sufficient number of exhalations
and inhalations according to capacity are over, deep inhalation
is done through the right nostril . B reath is retained to the
capacity by applying jiilandhara bandha and closing the
74 Varieties of praq.ayama
nostrils by fingers . Then exhalation is done through the left

nostril . This completes the first round.
The second round starts with forceful exhalations of

kapalabhati through the left nostril . After due exhalations
and inhalations to the capac ity are over, deep inhalation is
made thro ugh the left nostri l . B reath is retained with
jalandhara bandha to the capacity and releasing jalandhara
bandha, breath is exhaled thoroughly through the right nostril .
This completes the second round . Thus in this variety every
odd round is practised with the right nostril and even round
with the left nostri l . Thi s is one variety described by
B rahmananda, the commentator of Ha�hapradipika .
d) Thi s variety also d i ffers i n the technique of

kapalabhati. In a comfortable erect sitting asana inhalation is
done qu ickly through the right nostril followed by quick
exhalation through the left nostril . This is continued for a
fixed number of rounds or until fatigue sets in. Then deepest
possible inhalation is made through the right nostri l , breath is
held to the capacity with jalandhara bandha and exhalation is
done through the left nostril after removing the jiilandhara
bnndha. This is first round .
The second round beg ins with quick inhalations

through the left nostril and quick exhalations through the right
nostril to the capacity . Then deep inhalation is done through
the left nostril and after due retention of breath with jalandhara
bandha, exhalation i s done thro ugh the right nostri l by
remov i ng the jiilandhara hnndha .
This process i s repeated number of t i m e s according

to the capac ity of the individual .
This i s another vari ety of hhastrika described by

Pril1Jilyilma - The Science of Breath 75
brahmananda in his commentary of Hathapradipika.
bhastrika is a favourite variety of praQayama with

the yogic practitioners . However, it is desirable to select
only one of these varieties described above .
6) bhrilmari- In a comfortable erect sitting asana
one produces humming sound resembling that of a black bee
during inhalation and exhalatio n . The nasalised sound
imitating the sound of a black bee is produced by pronouncing
the word l ike ' king' accompanied by the vibrations of the
soft palate . In between the i nhalation and exhalation breath
is also held for a short duration . As compared to the inhalatory
sound, the exhalatory sound is gentler and lower in pitch .
7) miircchil- I n a comfortable s itting asana, at the

end of the inhalation through the two nostri l s , breath i s
retained with jalandhara bandha which is tightly fixed and
retained even during exhalation. It leads to stupor, which is
not only pleasant but also helpful in concentration .
8 ) plilvini- In a comfortable sitting asana air is filled

into the stomach and usual technique of inhalation , retention
and exhalation is practised.
9) kevali- I n a comfortable sitting asana air i s

inhaled through both the nostrils and retained t o the capacity .
According to Gherar:H;la Saqthita during this kurpbhaka soharp
mantra is mentally recited.
1 0) candra-bhedana- In a comfortable s i tting

asana one inhales through the left nostril by closing the right
nostril with fingers and after holding the breath to the capacity
withjalandhara bandha exhales through the right nostril . This
is repeated several times according to the capac ity . candra
refers to the left nostril .
76 Varieties of pra{layama
1 1 ) anuloma-viloma - S itting in a comfortable

iisana one inhales through the left nostril by closing the right
nostril with the fingers . Holding the breath to the capacity
with jiilandhara bandha, one exhales through the right nostril .
Then h e inhales through the right nostri l b y closing left and
after retaining the breath to the capacity with jiilandhara
bandha exhales through the left nostri l . This is one round of
anuloma- viloma . It is also called niicjisodhana or malasodhaka
priiiJiiyiima . This is repeated for number of times to the
capacity .
1 2) agni�oma - agni refers to the right nostril and

soma, the left . One first inhales through the right nostril
c losing the left nostril with fingers . Then he holds the breath
to his capacity w ith jiilandhara bandha and exhales through
the left nostril . Then he again inhales through the left nostril
by closing the right and after holding the breath to the capacity
exhales through the right nostri l . This is one round of
agni$oma priiiJiiyiima . It is similar to the anuloma - viloma
except that here one starts first inhaling through the right
nostril instead of the left as in anuloma- viloma .
1 3) gada-kwpbha.ka- S itting i n a comfortable iisana

one inhales through both the nostrils and after holding the
breath to the capacity with jiilandhara bandha exhales through
the right nostril. This process is repeated to the capacity .
1 4) kumuda ku1p.bha.ka- One inhales through the

left nostril and after holding the breath to the capacity exhales
through both the nostrils . This is repeated several times
according to t he capacity .
1 5) netra ku1p.bha.ka- One inhales through the right

nostril by closing the left nostril , holds the breath comfortably
for some time and again inhales through the left nostril (without
PriiiJ.iiyiima - The Science of Breath 77
exhaling) , holds the breath and ultimately exhales through

the right nostril. This is also practised i n the reverse order
by first starting inhalation through the left nostril. This novel
technique does not seem to have been described elsewhere
except in the Ku111b haka Paddhati by Raghuvira .
1 6) trinetra kutp.bhaka- One inhales q u ickly

through the left nostril and holds the breath comfortably
followed by inhalation through the right nostril and retains
the breath . Then (without exhalation) inhales again through
both the nostrils , holds the breath systematically , before
exhalation . This is described in the K uJ11b haka Paddhati .
17) viimagati or vartmagati kutp.bhaka- S itting

in a comfortable iisana one inhales through both the nostrils
and after holding the breath appropriately , exhales through
both the nostrils . This is described in the Hathatatvakaumudl .
1 8) bhuyaiJgama ku�pbhaka- S itting i n viriisana

by arranging the right foot on the left knee and left foot under
the right knee , one raises the tongue slightly and bring it out
a little . Then he inhales, holds the breath to the capacity and
exhales through the tongue. During this kwpbhaka he adopts
all the three bandhas appropriately and the gaze is directed
to the tip of the nose .
1 9) triifaka kuJPbhaka- One assumes bhadrasana

by placing the two heels under the anu s . Then he turns his
tongue upwards and inhales, holds the breath and exhales
through the nose .
10
Classification of priil)iiyiima
"praiJayama should be considered as kaniya (inferior) ,
madhyama (moderate) and uttama (superior) depending upon
the time units used, leading to sweat, tremors and elevation of
the body ."
- Brhadyogi-yajiiavalkya-smrti.
Chapter 1 0
Clas sification of prii�iiyiima
The practice of prliiJliylima can be classified in number

of ways .
l ) Patafijali ' s c lassification is based on the concept of

prliiJliyama as the cessation of both inhalation and exhalation.
This cessation of breath could be voluntary and involuntary
as follows:
Pataiijali ' s Classification
babya abhyantara staip.bhavrtti caturtha

- - - - - 1- - - - - - - -- - - - - - - - - -
External Internal Involuntary Abrupt

retention of retention retention of cessation
breath after of breath breath at of breath
exhalation after any stage of
inhalation breath cycle
2) hathayogic texts l ike Hathapradipika

and Gherar:tc,la Saq1hita synonymously call prliiJliylima as ku.rp
bhaka and classify it as sahita ku.rpbhaka and kevala ku.rp
bhaka. The former is voluntary while the latter is involuntary .
So long as one does not attain the state of involuntary kevala
ku.rpbhaka he is advised to practise sahita ku.rpbhaka. The
eightfold sahita ku.rpbhakas described in hathayogic texts are
based on the inhalations and exhalations from partic ular
nostril s . This is shown in the follow ing table:
82 Clas sification of prai;J.ayama
Inspiratory-Expiratory Pattern in different varieties

of ku1p.bhakas
Name of the Inspiration Expiration
ku�p. bhaka through through
1. s iiryabhedan. Right nostril Left nostril
2 . ujjiiyi Both nostrils Left nostril
3 . sitali Tongue Both nostrils
4 . sitkiiri Mouth Both nostrils
Right nostril ( afte r

5. bhas trikii Left nostril
kapala bhati type of
i) HP variety forceful and fast exp iration
through both nostrils)
i ) Gh.S variety Both no s tr i l s ( afte r 20 Left nostril
strokes of kapalabhati)
i i i ) Third variet' Right nostril in every odd Left nostril in
r o und ( afte r re q u i re d every odd
numbe r of s troke s of round
kapiilabhiiti through right
nostril)
i v ) Fourth Right nostril Left nostril

variety (after round of kapalabhati
through alternate nostrils)
6) bhriimari Both nostrils Both nostrils

( w h ile p ro d u c i n g the
humming sound of a bee)
7 . miircchii Both nostrils Both nostrils

in jalandhara
bandha
8 ) pliivini Both nostrils (after filling Both nostrils

the stomach with air)
PraiJ.ayiima- The Science of Breath 83
3) sahita kurpbhakas are further classified as agarbha

or nigarbha and sagarbha . agarbha or nigarbha priiiJayama
is without the use of mantras while sagarbha priiiJayama is
accompanied with repetition of mantras or some kind of
meditation . They are also respectively called sabija and
nirbija . Devi B hagavata further classifies sagarbha into six
varieties , namely , sadhiima , vidhiima, sajvala , pra,�anta ,
salak�ya and alak�ya . These invo lve different kinds of
visualizations or meditations .
1 1
Effects of pral)ayama
"Just as fire burns the impurities of the minerals from
the rocks, so also internal impurities are removed by
praiJayama ."
- Brhadyogi-yajiiavalkya- smrti .
" W i t h t h e acc o m p l i s h m e n t o f t h e prac t i c e o f

praiJayam a o n e p e r c e i v e s e ffu l gent l i g h t , becomes
omnisc ient and attains longevity ."
- Kutpbhaka Paddhati.
Chapter 1 1
Effects of prii{liiyiima
From the physiological poi nts of view the effects of

praiJayama may be descri bed as follows:
The practice of praiJayama helps in the effic ient

functioning of different systems of the body .
1 ) B y i nsp iration, e x p i rati o n and retent i o n i n

praiJayama there i s a rise and fall o f diaphragm and contraction
and relaxation of the abd o m i nal m u sc l e s w hi c h g i ve
accentuated and constant movement and m assage to the
bowels and the kidneys and help in removing congestion i f
there is any . The nerves and muscles of the bowels and the
kidneys are toned up. The bowels and kidneys derive benefit
not only during praiJayama but even for the remaining part of
the day . The function of elimination is c arried on more
effectively .
2) Healthy respiration depends on strong respiratory

muscles and good elasticity of the lungs . Through praiJayama
the chest is expanded to its fullest extent several times and
putting the lungs on the utmost stretch. Thus these organs
are better trained to perform their work efficiently during the
remaining part of the day .
3) The organs of digestion and absorption l ike the

stomach, the pancreas and the liver, are all exercised in
praiJayama. This is done by gentle massage given to them
by the diaphragm and the abdominal muscles . Congestion of
liver is removed and unhealthy pancreas are corrected in their
function. Gastric disorders are removed.
4) yogic seers have looked upon praiJayama as the

one exercise that could make every life process healthy. Some
88 Effects o f pril{lilyilma
were so enthusiastic in their optimism about the efficacy of

priiiJiiyiima that they ruled out other exercises for securing
the health . priiQiiyama not only controls different physiological
functions but is the control of life processes that vitalize the
human organism.
5 ) There i s a gentle massage to the heart during

priiQiiyiima and helps circulatory system work satisfactorily .
6 ) D uring priil}iiyama the diaphragm and lower

abdominal muscles pull up the lower part of the spine as a
w hole .
7 ) During priiQiiyama the venus blood from the brain

is drained very thoroughly and fresh arterial blood is supplied
to the brain on a larger scale . This condition is accentuated
by introducing uggiyana bandha which enables to get the
largest supply of rich arterial blood. This fact is responsible
for the instantaneous refreshing results that we get from
priiQiiyama.
Scientific O bservations
i) Heart rate was found significantly decreased during
abhyantara kwpbhaka .
ii) kuf!lbhaka performed immediately after kapalabhiiti

brought effect on PQ interval upto 300ms . (Dostalek and
Lepicoveka, 1983) .
iii) EEG changes during bhastrika were found more

pronounced than during kapalabhati. Development of chi
rhythm was observed during kuf!lbhaka .
iv) In priiiJiiyiima voluntary kuf!lbhaka and extended

expiration better utilizes 02 under lower ventilation and a
Pra{J. ayilma - The Science of Breath 89
specificeffect of C02 is possible . During extended expiration

the level of the excitability of the organism is lower (Roitbak,
1 960 , tej skal , 1 968 , Dostalek, 1 976) . Therefore , relaxation
is more intensive and ful l sa viisana is possible during and
after expiration .
v) siiryabhedana priiiJiiyiima provoked long trains of

chi-waves in the left pre-rolandic and both rolandic areas and
a 26 Hz. sinusoidal wave pattern in the right post rolandic
area. In the occipital leads biphasic paroximal sharp waves
occur contemporarily , alternating with large sinusoidal waves
in the left pre-rolandic area and in the right post-rolandic area.
Occasionally at the height of chi-wave activation in a 1 -2
episode of waves in the theta band occurs in the pre-rolandic
derivations attaining amplitudes of 1 200 u .v . When trains of
hi-phasic paroxysmal sharp waves ( 1 1 to 1 6 H z .) occur in
the parieto-occipital derivation , post-rolandic alpha and pre
rolandic beta may be recorded at the same time . (Dostalek,
Roldan , Lepicovska, 1 980) .
T h i s e x c i tatory e ffec t re sts u p o n i n fl ue n c e o f

respiratory center (Dostalek, 1 974, 1 975) and upon rhythmical
stimulation of viscera . D uring bhastrikii its component
kapiilabhiiti stimulates rhythmically abdominal viscera and
vegetative p lexu se s . I t has been proved that rhythmic
interoceptive stimu lation acts very sign ificantly upon the
functional tone of the central nervous system (Verbonova,
Nikolov , 1 982) .
Apart from the stimulation of heart in particular

exercise in yoga by mechanical pressure directly , most effects
should be realized indirectly via central nervous system .
vi) C02 percentage in expired air was found to have

significant relationship with the duration of one round in
90 Effects of priiJ.ayama
various ratios for piiraka -recaka and piiraka -kwpbhaka

recaka.
v i i) C02 volume per u n i t o f time proved to be

maximum during praiJayama for a round of 1 4 sees . and
minimum during a round of 49 sees . with a ratio of 1 :4:2 for
piiraka-kwpbhaka-recaka. This indicates either C02 retention
or decrease in C02 production .
viii) Inclusion of kwpbhaka phase was seen to reduce

C02 elimination . ( S wami Kuvalayananda, Yoga M imamsa
Vol. iv:2:95- 1 20 , 1930) .
ix) Retention of breath (kuf!lbhaka) seems to have

very little influence on gaseous exchange even though it is
highly advocated in different varieties ofpraiJayama. (Swami
Kuvalayananda, Yoga M imamsa Vol .iv:4:267-289, 1933) .
x ) M i n u te v e n t i lati o n w a s fo u n d l e s s d ur i n g
priiiJayamic breathing with piiraka-kwpbhaka-recaka phases
for 5 , 1 0 , 10 see s . respectively . Increased air-way resistance
in praiJayamic breathing was supposed to be responsible for
it. ( B hole , M . V . , Yoga M imamsa Vol. xix:2&3 :8-10, 1956) .
xi) N o increase i n urinary acidity was noted after

bhastra praiJayama d o n e for 45 m i n u tes . ( S w ami
Kuvalayananda, Y .M .Vol . vi: 1 :9-20 , 1956) .
xii) Ten cycles each of anuloma- viloma and ujjayi

interspersed with 50 recitation of OM (duration 40-45 sees .)
resulted in increase in volume , acidity and total solids in urine
but decrease in the specific gravity of urine . (Bhole , M . V . ,
Y.M . Vol . xix: l : 3 8 -46 , 1977) .
xiii) B reath holding time of 50 see s . was not affected

PraiJayama - The Science of Breath 91
b y the relaxed , co ntracted or protracted conditions o f

abdominal wal l . (Bhole, M .V . , Y .M . Vol. xvi i i : 3 &4:27-32,
1 976) .
xiv) Cardiac output was increased by 1 7% while

heart rate decreased by 1 5 b/m during ujjayi breathing without
kwpbhaka . (Mestan J . and B hole, M .V . , Yoga M imamsa
Vol . xix:4: 1 1 - 1 7 , 1 979) .
xv) Increased duration of kwpbhaka and recaka seem

to increase absorption of 02 percentage and elimination of
C02 p e rc e n tage i n e x p i re d a i r ( Karambe l k a r , P .V . ,
Deshpande , R .R . , and B hole , M .V . , Yoga Mimamsa Vol.
xxi:3&4 : 1 -6 , 1 983) .
xvi) Fairly long practice of ujjayi praiJiiyiima with

the ratio of 8 : 3 2 : 1 6 s ee s . was fo u nd to decrease 02
consumption by 40 to 5 0 ml ./min . ( Karambelkar , P .V . ,
Deshpande , R .R . , and B hole , M .V . , Yoga Mimamsa Vol .
xxi: 3&4:7- 1 3 , 1 983) .
xvii) Using bahya kuf!lblwka in ujjayi and bhastrikii

praiJayiima a decrease was noted in 02 consumption , C02
output, minute ventilation and 02 content in the expired air
during ujjayi while the same parameters showed increase
during bhastrikii. C02 content of expired air increased during
ujjayi but decreased during bhastrikii. (Karambelkar, P .V . ,
Deshpande , R .R . , and B hole , M .V . , Yoga M imamsa V o l .
xxi i : 3 &4:7- 1 2 , 1 984) .
x v i i i ) The c y c l e o f a l ternate congestion and

decongestion of nasal mucosa of the right and left nostril
exists in 85 .5 % population and can be changed with the
help of Yoga Danda or crutch ( B hole, 1 968) or lying on
sides (Rao , 1 970) .
92 Effects of priii;Jiiyiima
xix) A significant relationship was shown between

the n ostri l dominance on the right hand grip strength .
( Moorthy et al . , 1982) .
xx) B reath holding reduces the nasal resistance and

hyperventilation causes an increase in the congest ion
(Babatola, 1986) .
xxi) Alternate cerebral hemispheric activity was

found to correlate w ith the pattern of nasal airflow (Werntz ,
1983) as well as spatial and verbal performance of the subjects
(Klein , 1986) .
xxii) The pattern of nostril breathing differs from

individual to individual and from day to day ( V . Pratap ,
1972) .
xxiii) An increase was shown in the airflow through

the nostril on opposite side in the lateral recumbent position .
(Rao and Potdar, 1970 , and Cole and Height , 1986) . Rao
and Potdar ( 1970) postulate that this may be due to :
a) The stimulation of the brachial plexus which brings

about reflex parasympathetic v asodilatation on the same
side, and ,
b) Press ing o f the shoulder which stimulates the

medullar vasomotor center and brings about vasoconstriction
on the opposite side .
xxiv) Edwin Funk ( 1980) confirmed a relationship

between right nostri l domi nance and intake of food as
described in s varasiistra texts . H e also observes the right
nostril dominance associated with quiet and receptive mood
and balanced flow of nostrils associated with inner meditative
awarenes s .
PraiJ.ayama- The Science of Breath 93
Psychological Benefits
praiJayama is a technique for regulating one ' s all
emotional and mental states and even the way in which one
behaves. Changes in the respiration ind uce changes in the
rest of the autonomic nervous system and the physiological
reaction is an essential component of emotionality .
praiJayama controls the autonomic nervous system and this
system regulates the secretion of adrenaline , thyroxin and other
hormones of the body . The secretions of these hormones
plays a prominent role in creating one ' s emotional states .
By learning to bring changes in the autonomic nervous system
through praiJayama, one can modify autonomic arousal and
modulate subsequent levels of emotionality . The breath forms
a bridge between the c o n s c i o u s and the u n c o n sc i o u s .
Emotions such as anger, depression and fear all have their
characteristic patterns o f irregu l ar breathing . Through
prliiJayama one learns to consciously alter his breathing and
thus his emotional state . One can attain a calm and alert state
through smooth and even diaphragmatic breathing . This helps
a person to become cognizant of feelings that have been held
outside of awareness .
Therapeutical Effects
The ha.thayogic texts l ike Ha�hapradlpika and
Ghera�:t�a SaJ:Tlhita describe in detail the therapeutical benefits
of different techniques of praiJayama .
Thu s , siiryabhedana cleanses the frontal sinuses,

destroys the disorders of vata and diseases caused by the
worms (HP: 1 1 .50) .
ujjayi removes diseases from throat caused by phlegm

and increases gastric fire (HP: 11 . .52-53 ) . It removes disorders
of phlegm , flatulence , indigestion , rheumatism , consumption ,
cough, fever and enlarged spleen (Gh . S : V .66-67) .
94 Effects of praq.ayama
sitkiiri overcomes hunger , thirst, sleep and removes

sloth or idleness (HP : II . 5 5 -56) .
sitali destroys diseases like glandu lar enlargements

and disorders of the spleen and toxins (HP: 11 .58). It removes
indigestion and disorders of bile and phlegm (Gh .S : V .69) .
bhastrika cures all the diseases of three humours and

increases gastric fire (HP: 11 .65-6) .
bhriimari brings peace and tranquillity (HP:II. 68) .
Thus it will be found from the traditional descriptions

that the techniques of priiiJiiyama in general contribute to
health , peace and feeling of well-being .
Spiritual Benefits
priiiJiiyama i nduces altered states of consciousness.
The practice of priiiJiiyama introduces high pressures, both in
the central canal of the spinal cord and the ventricles of the
brain . These pressures centrally stimulate the whole nervous
s y s te m w h i c h h e l p s t h e h u man c o n s c i o u s n e s s to be
internalized and super-conscious perceptions possible .
G herar:t9a S arphiUi--V .57 sums up the results of

priiiJiiyama as follows:
"By the practice of priiiJiiyiima one gets the power of
levitation and feeling of lightness , d i seases are cured ,
kuiJ(,fa lini i s a w a k e n e d a n d t h e state o f m a n onmani
(undisturbed state of consciousness) supervenes and finally
the mind is fi lled w i th B l iss . A person who prac tises
priiiJiiyama becomes happy ."
Bib liography
Atharvaveda - V-28 , Y ogacu<;Iamal).i U pani�ad

XI:4 . 1 5 , Xv- Tri sikhibrahmal).opan i �ad
15,17 Gautama Dharmasiitra
Kenopani�ad V aikhanasa S martasiitra- 1 1-
Kathopani�ad 18
Prasnopani�ad Saurapural).a
Mur:u,lakopani�ad V i�I).upurlil).a
Taittiriya Upani�ad Y ogasiddhantacandrika of
Chandogya Upani�ad- Narayal).atirtha
V : 1 9 .24 S iiQ<;lilya Upani�ad
S vetasvatara Upani�ad Lingapural).a
Pataiijala Yoga Siitra- Siitasarphita
1 .34 Devalasmrti
Gherar:u;la Sarphita v rddhahari tasarphi ta
Hathapradipika S i vapuriil).a
Gorak�a sataka 69-73 K�urikopani�ad
Vyasabha�ya on Yogasiitras Tejobindu upani�ad
of Pataiijali Jabaladasanopani�ad
Sarpkhya karika Kau�itaki- Brahmal).opani�ad
Yoga Yajfiavalkya Y ogasastra of Hemacandra
Kurpbhaka Paddhati Jiianarl).ava of S ubhacandra
Maitrayal).i Upani�ad Uttaradhyana Siitra
Apastamba Dharmasiitra Asvalayana S rautasiitra
Skanda Mahapural).a- Yajiiavalkya S mrti- 1-23
X I : 1 4 : 32-46 , Devi B hagavata
VII. Hathatatvakaumudi
Baudhayana Dharmasiitra Jyotsn a - A Commentary on
I V : 1 -24 Hathapradipika by
Amrtanadopani�ad B rahmananda
96 Bibliography
Herbert, Jean. S hinto: At the fountainhead of Japan; London:

Allen and Unwin , 1 967 .
Chang, Chung-Yuan: Creativity and Taoism; New York: Julian

Press, 1 963 .
Scholem, Gershom Gerhard: Jewish Mysticism; Schocken

Books, 1 967 .
Bokser, Rabbi B en Zion: From the World of the Cabbalah;

Philosophical Library , 1 954 .
Fusisawa, Chikao: Zen and Shinto; Philosophical Library , 1 959.
Norwich, John Julias and Sitwell R: Mount Athos; Harper &

Row , 1 966 .
Roitbak , A . J . Variation of reaction time as a function of

respiration phase: Possible cases of this phenomenon .
Studdi si certari de Neurologie (Bucurebti) V:4:559-565 ,
1 960 .
Stej skal, L . Respiration rhythm and variation of neuro-muscular

excitability (Czech.) Cas . Lek. Ces. 1 07 : 1 55 1 - 1 555 .
Varbanova A . and Nikolov N . Interception and rhythms in the

nervous system; Sofia: H . Bulgarian Aca. Sci . 1 982.
The Lonavla Yoga Institute (India)
(Regd. No. 1 43 9 / 1 9 9 8/P u n e )
Yl.- 7, (ju{mofiar YJ.partment, 'Biiangarwaai
Lonavla-4 1 0 40 1 , Pune (India)
Tei: 009 1 -021 1 4- 279333
E-mail: lonayogalnl@vsnl.net
www.lonavalayoga.org
The L o n a v l a Yo g a I n s t i t u te ( I n d i a ) w a s fo u n d ed i n M a y,
1 9 9 6 by D r. M. L. G h a rote w h o w a s a s t u d e n t a n d c o l l a b o ra t o r
of Swa m i K u v a l a ya n a n da , Fo u n d e r of Ka ivalyad h a m a Yo g a
I n s t i t u t e a n d a P i o n e e r o f S c i e n t i fi c Yog a .
Activities of the Lonavla Yoga I nstitute (India)
1. To conduct or hel p co n ducting research i n the field of pure a n d

a pplied Yoga.
2. To edit or get edited text books on Yog a with notes and tra n slations
a nd publish them.
3. To prepare a n d p u b l i s h cata logues, dig ests, i n d ices or g l ossaries of

Yogic texts a n d subjects a l l ied to Yog a with a view to help critical
studies of Yogic texts.
4. To publish Newsletter "Yoga Pradi pa':
5. To org a n ize sem i n a rs a n d con d uct cou rses· i n Yoga a n d provide

fac i l ities for tra i n i n g i nd ividuals o r g ro u ps of i nd ividuals in I n d i a or
abroad.
6. To esta b l i s h contacts a n d co-o perate with the i n d ivid u a l s a n d

associations or organizations working i n t h e field o fYoga i n d ifferent
aspects.
7. To give adequate g uidance t o the i n d ividuals and groups i n the Yogic

therapeutic matters.
Projects at hand
i. Publication ofYoga texts with tra n slations i n diffe rent languages.
ii. Cata logue o fYoga Manuscripts.
iii. Organ ization o f Yog a Therapy Courses i n d ifferent pl aces w i t h the

help of affi l iated or related Associations a n d I n stitutions.
iv. Organ ization of Yog a workshops for groups visiting I ndia.

Publications
With i n a short period of its existence the I n stitute has p u bl i shed the
fol l owing books:
1. Glossary of Yoga Texts -Pa r t- 1 & 1 1 - Dr. M . L. Gharote.

2. Swa m i Kuvalaya na nda-A Pioneer of Scientific Yoga and
Physical Education-Or. M. L. Gha rote and Dr. M. M . Gharote.
3. Yogic Techniques-Or. M. L. G h a rote.
4. Hatha Pradipika Vrtti by Bhojatmaja (Marathi)
-Ed. Dr. M . L. G h a rote.
5. Kumbhaka Paddhati or Science of Pranayama
-Ed. Dr. M. L. G h a rote & Pari mal Devnath.
6. H a t h a p ra d i p i ka ( 1 0 c h a pt e r s ) w i t h t h e C o m m e nt a ry
Yog a p ra ka s i ka by B a l a k r i s h n a - S e c o n d R e v i s ed Ed i t i o n
--Ed. Dr. M . L . G h a rote & Pari m a l Devnath.
7. Yuktabhavadeva of Bhavadeva Mishra (Ori g i n a l Sanskrit Text,
English Summary a n d Critical Appraisal)
-Ed. Dr. M . L. G h a rote & Dr. V. K. J h a .
8. An I ntroduction to Yuktabhavadeva of Bhavadeva M i shra
(English S u m m a ry and Critical Appraisal)
-Ed. Dr. M . L . G h a rote & Dr. V. K . J h a .
9. Hatharatnaval i by S r i n ivasa-Critica l edition, transl iteration,
translation, fig u res, notes a n d appendices.
1 0. Pranayama- The Science of Breath-Or. M. L. Gha rote.
11. Siddhasiddhantapaddhati-Dr. M . L. G h a rote et al..
1 2. Encyclopaedia of Traditional Asanas-- Ed. Dr. M. L. G h a rote,
Dr. V. K. Jha, Dr. Pari mal Devnath, Dr. S. B. Sakhalka r.
1 3. Posters of Yoga Practices (Asa nas & Kriyas.) In colour a nd black
and white.
14. Hathatattvaka u m udi of S u n d a ra d eva--Ed. Dr. M . L. G h a rote,
Dr. Pari m a l Devnath & Dr. Vijay Kant Jha.
1 5. Guidelines for Yogic Practices-- Dr. M. L. Gharote
Future Publications
The I n stitute i s worki n g on the fo l lowi ng texts and soon they w i l l be
published.
i. Traditional Asanas and their Varieties with i l l u strations and

sequences.
ii. Critical Edition of Yogopanishads.
iii. Concordance of Asanas and Pranayama.
iv. Akulagama Tantra.
v. Therapeutical References in Traditional Yoga Texts.
vi. Yogic Anatomy and Physiology.

M L Gharote Pranayama The Science of Breath Theory Guidelines For Practice 2007 PDF

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About the Author

Dr. Manohar Laxman Gharote M.A., M.Ed.,

Ph.D.(Anthrop.), Ph.D.(Alt .Med.), D.Litt.(USA),

D.Y.P., born on 21st May 1931 is the Founder-Director

of The Lonavla Yoga Institute (India), Lonavla. He

worked as Astt. Director of Scientific Research,

Dy. Director of Philosophico-Literary Research and

Principal, G.S. College of Yoga and Cultural Synthesis

in Kaivalyadhama SM Y M Samiti, Lonavla for

30 years. He was associated with Swami

Kuvalayananda, as a student, subject for his scientific

experiments and co-worker. Received Medical

Research Award from CCRIMH, New Delhi. Author

and co-author of 16 books on Yoga and more than

100 Scientific and Literary papers on Yoga.

Extensively travelled world over and participated in

International and National Yoga Conferences. Some

of his books are translated in German, Spanish, Italian

and Portugese and also in several Indian languages.

He has been an advisor to Teachers Training

Programmes in Europe and Latin America.

ISlSBN-81-901617-0-9 Rs. 150/-, € 10, US$ 12.

The Lonavla Yoga Institute (India)

All rights reserved, including those oftranslation into foreign

5. Guidelines for the 45

Swami !l(jtvafaga nantfa

The present book 'PraJJ.ayama-- The Science of

I am extremely happy to present the Second Edition

Lonavla -- Dr. Manmath M. Gharote

PraJ:t ayama is one of the most important techniques of

I thank Dr. Parimal Devnath for helping in preparing

B reath is life and life i s breath . B reath i s the key to

Breathing has a spiritual dimension. One reason why

Until very recently these two worldviews were seen

physici sts are seeking Eastern accounts of the fundamental

Much of the Western medical interest in Eastern

During the last few years a large number of different

Inadequate respiration produces anxiety, irritability

Many yogic breathing techniques lead one toward

There are many subtle variations in the way human

1 . The ratio of inhalation to exhalation,

2. The evenness or unevenness of the flow of air,

3. The duration of pause at the end of exhalation or

4. The muscles used in expanding and contracting

5 . The nostril through which the air predominantly

6 . The depth o f breathing,

7. The frequency of breath . (Rate of breathing per

8. The force of exhalation,

9. The pattern of airt1ow through the nostrils .

In yogic discipline all these factors have been studied

We sti l l have to learn a lot about the latent h uman

This book describes various aspects of the breathing

"From the different modifications of the pniiJa, it receives

Concepts of priiJ;Ja and

PriiiJiiyama is an important yogariga which is widely

our ideas clear about 'priiiJa' itself.

in the �gveda and in various passages 'priiiJa' means simply

In Atharvaveda we find a detailed description of

The Kenopan i�ad s h o w s c learly the d i ffere nce

The Kathopan i�ad s uggests the e x i stence o f the

In Prasna Upani�ad it is described as the controller of

The same tre n d i s c o n t i n u e d i n the M u Q.<,i aka

I n Taittiriya Upani �ad different aspects of priiiJic

1. Sinuses, 2. Nose, 3. Pharynx, 4. Epiglottis, 5. Larynx, 6. Food