A YOG TRADITION OF INDIA

Pranayama
(A Classical and Traditional Approach)

PRASHANT S. IYENGAR
 PRANAYAMA

"Yoga teaches us to cure what need not be endured

and endure what cannot be cured."

—B.K.S. Iyengar
 YOG TRADITION OF INDIA

Editorial Board: Prashant S. Iyengar

Dr. S. F. Biria
Dr. Jitendra B. Shah
Mr. Prasant S. Iyengar

Yog is a pride possession of our great Indian tradition. It is a

science, a faculty, a philosophy, a religion and a culture. The
science of Yog contains entire thought of man. Yog knowl¬ PRANAYAMA
edge can offer the highest goal and bliss of life. An anthology
of the discourses were expounded by Prashant Iyengar for the A Classical and Traditional Approach
students, scholars and sadhakas of Yog at different points of
time. The readers, while learning Mantra Yog, Laya Yog, Hatha
Yog, Raja Yog, Kundalini Yog, Nada Yog, Nama Yog as kinds
of Jnana Yog, Karma Yog, Bhakti Yog and Dhyana Yog can
get acquainted with many facets of Yog, They will learn that
Yog is a way of Life. It is the sadhna of life. The engaging
style of narration will appeal to the readers’ brain and heart
while they imbibe the knowledge of Yog, For easy compre¬
hension, the words in the Sandhis are separated in the Sanskrit
quotations. The books written by Prasant S. Iyengar selected
to be published under the series are:
1. Ashtanga Yoga of Patanjali: Philosophy, Religion, Culture,
Ethos and Practices
2. Discourses on Yog
3. Manual on Humanics
4. Pranayamu: A classical and traditional approach

New Age Books

New Delhi (India}
 PRANAYAMA
A CLASSICAL AND TRADITIONAL APPROACH

ISBN: 978-81-7822-482-7

Reprint: Delhi, 2017

First NAB Edition: Delhi, 2016

C Prashant S. Iyengar

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library of Congress Cataloging-in-Publication Data

Iyengar, Prashant S.
ISBN 978-81-7822-482-4
Includes About the Series, Prefatory Note, Conclusion
Yoga

Ptinled and published by

RPJain for NAB Printing Unit
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 TRADITION OF YOG~fr
I

There are many traditions in classical yog and there is

great scope for research. But all classical vrtg.find trace in
what the Mahabharata mentions:

41 MW yiddrl
Mahabharata later clarifies that the Hiranyagarbha is
Paramatma Sriman Narayana who is the Sarva- Antaryami
and He is the first speaker of yog. Hiranyagarbha Yog has
been maintained in bits and pieces in Pancharatra.
Ahirbudhnva Samhita mentions that He gave discourses on
chitta-vritli nirodha kind of yog which has Abhyasa-Vairagya
and Ishvara- Pranidhana as means. The schemes of Ashtanga
Yog too find a mention here. This is the basis of Patanjali’s
Yog. This main stream of yog received many contributions.
Apart from the Pancharatra originated Vaishnava Agamas,
the other major contributions were from Tantras, Shaiva
agamas and Shakta Agamas. Many of the yogic concepts of
Kriya, Mudra and Bandha were given by Shaiva-Shakta
agamas and Tantras. The North Indian tradition of yog was
greatly influenced by these. So much so that Lord Shiva
became the source of yog for them. Hatha-yogic tradition
has strong base in Shaiva cult of yog. The Natha-Sampradaya
puts Adinath (Shiva) as origin of yog. We have great texts
sudh as Hatha yog pradipika, Gheranda samhita, Shiva
samhita and prolific works ascribed to Gorakhnath.
Dattatreya who advised yog to Sankruti must also be
considered here. This piece of instruction is preserved for
us in the Shandilya Upanishad. Gheranda rishi in his samhita
has the yog where he puts Pratyahara before Pranayama
while usually all traditions maintain the Pranayama to
Prattyahara process. This is quite a significant revolution.
 I he Bhagwad Gita revived the Karma vog tradition which
Bhagw-an Himself says was instructed earlier (in Vaikuntha)
,vasvan (Surya). The Gita mentions the main forms of
INDEX
yoga which are
1. Prefatory Note 7
• Jnana Yog
2. Introduction to the act of breath and breathing 12
• Dhyana Yog 3. Preperatory-a master stroke! ig

• Karma Yog 4. The source, origin and essential nature of breath 21

5. Pranayama begins with shvasayama 27
• Bhakti Yog 6. Basic lessons in breathing
circuits and their constellations 32
Hiere is great significance when Vvasa calls Gita as
7. The basic concept of
Brahma vidya. Upanishad and Yog shastra in the colophone
of each chapter. Each chapter is called as a kind of yog and sharirayama-shvasayama-manayama 37
t ins eighteen chapters give us eighteen yogs. 8. The triad of regulation 45

The Yogopanishads posit that Ashtanga Yog is fount-hole 9. Three-language formula 57

of all various yogs. Then there are different yogs in different 10. Graphic modes of breathing 60
levels. The first level is Ashtanga Yog. The second level is 11. Breathing of uddiyana kriya 65
Mantra Yog of sixteen limbs. The third yog is Laya yog of 12. Uddiyana mudra 72
nine limbs and the fourth yog is Hatha Yog of six limbs. 13. Agnisara kriya 75
I hese are graduations and not cults or schools. Classical yog
14. Kapalabhati go
was maintained intact until about late I8th century Then
15. Fine, refined, soft, silky, tender,
yog was slowly being compromised and was opened out to
greater mass of people. rarified breathing g4

With the advent of 20ih century, classical yog was greatly

16. Not to hasten to seating pranayama 88

compromised and pop versions came up to appeal to a 17. Introducing mudras and bandhas 95

greater community and yog now remains to be a consumer 18. Uddiyana kriya and mudra 100
product in our era.
19. Concept of regulation of prana and breath 113
Today, yog has only “feel-good” purpose for even those who 20. Commencing shvasayama in the next stage 117
claim to be students of yog. Another case to bow before 21. Insulation to dualities in chitta 127
time!
22. Breath regulation 130

23. Inhalations-exhalations are not puraka-rechaka 136

24. Retentions are not kumbhakas 143
25. Kriya, mudra & bandha of
Prashant S. Iyengar
kumbhaka or retention ] 43
Pune. Julv 2015

Pranayama / 5
 26. Mulabandha kriyaa mudra 152
27. Prana and pranamaya kosha 158
28. T does not do pranayama 163
Chapter: 1
29. More about prana and pranamaya kosha 166
39. More about pranamaya kosha 172
31. Silent speech and thoughts 190
prefatory note
32. Commencement of prana kriya 195
33. Pranayame viniyogah 198
34. Karmayogic pranayama 201
35. Pranic principle 203 Mme™ayama iS 3 C0mp0und WOrd COmprisin* tw° •«»*.
36. Adhi-daivik perspective of prana 207
prana
37. Pranayama - pranava - brahmavidya 211
AND
38. Bahya vritti, abhyantara vritti ayama
and sthambha vritti 217
39. Desha, kala, sankhya regulations 221 animate and ^aihnfate^Hvingand <^’st‘n®u‘s^es
40. Deergha - sukshma 230 animate things are believ^SeXn^ The
41. Kumbhaka paridrushtata 233 m-breath and an out-breath This hr^th 8’ * V hav,ng 311

42. Kevala kumbhaka 237

43. Pranayama phala 240
44. Nasal pranayamas 249 embodiment. The departure of Prana marks the "he end of
respiration and death of the living being.
45. The art of finger-tip skill 266
46. Nostrils - a marvel 278
47. A fascinating experiment 280
48. Repertoir of kumbhaka 283
™ls lc™, ll(eral|y means a “universal power of
49. Cluster of kriyas 287
50. A basic lesson! 311
51. Conclusion 3]5

.me. At the outset, what can be said about it is tharSaf

•Sta wUinLTs^^ fr°m binh

death. ’ y P conspicuous presence until

6 / Pranayama Pranayama / 7
 comprehend these concepts through the shastras, we will
It comes with discover the distinctions more clearly. At this stage we will
birth and goes out not go into the analyses, definitions and distinctions between
with death Shvasa/shvasayama (breath/breathing) and Prana/Pranayama;
and keeps pulsating throughout life
since the two are indistinct, the ‘ayaama’ - meaning regulation
absolutely incessantly; of Prana, ends being identified as a ‘regulation of breath.’
Its arrival marks the
Thus, the neophyte considers regulated breathing as
birth of life and its departure
Pranayama or regulating the breath as Pranayama which is a
marks the death of life.
pardonable mistake. At some point in time, there will be
This taking birth and meeting death is called JEEVA- disillusionment.
BHAVA or CHAITANYA, an important characteristic of the Today, Shvasayama has becomePranayama; in fact,
entire bio-world. That is Prana for a layman. This Prana is synonymous entities.
not merely for a lively condition of life but all
However, breathing begins and ends,
Actions, reactions while Prana comes and goes or
Responses, activity arrives and departs.
(Voluntary and involuntary) On the point of death, the expression is
are because of Prana. "Breathing has stopped but Prana has gone
Thus, we not only (or departed or escaped)! ”
live by Prana but all
The point made here is that breathing is not Prana (or
that we do bodily, mentally,
Prana kriya) but breath and breathing are vehicles of Prana.
seasonally, cognitively, psychically,
In all practicality, we need not look for distinction in Prana
emotionally, intellectually
and breath or Pranayama and Shvasayama. It is better and
voluntarily and involuntarily
practical to consider Pranayama as Shvasayama, and vice
is by Prana, versa. But on a higher level, such an indistinction will be a
More or most importantly,
great lapse and misuse and result in a very great
respiration is an invariable misconception.
concomittant to Prana.
It is highly advisable to learn Pranayamic action or
In philosophy, breathing or respiration is called regulative action on breath. The breath or breathing tracks
TATASTHA LAKSH ANA or extrinsic characteristic of Prana. are learners tracks in Pranayama. Thus, we shall be dealing
In a way, respiration is TATASTHA LAKSHANA of with breath, breathing, breath action, breathing exercises
Chaitanya or even of Prana.This can be a preliminary which will be vital training in preliminary Pranayama.
explanation of Prana. For a long time, one should carry out studies
At a gross level. Prana, chaitanya and respiration are
of usages, applications and addressals
considered indistinct by laymen. But as we proceed deeper to
Pranayama / 9
8 / Pranayama
 of breath as well as by the breath. Conditionings
It will be prudent, wise and innfty by making breath the beneficiary'.
to learn these rather than rush to classicalpranayama.
1 here must be breath-led dynamics in asanas as well as
These lessons are best had in yogasanas.
breath-major dynamics and breath-considerate approach in
Yogasanas must add this perspective to observe, study, asanas.This will be a major preparatory of Shvasayama or
learn and experiment with breath usages and the variegated so-called Pranayama. One must leam the usages of breath for
usages of breath in various aspects of asanas. Asanas as body, senses, organs and as mind conditioners. Asanas provide
postures require release, activity, motion, movement, posture, a very rich academy for that.
steadiness, firmity, flexibility, freedom, access, efficacy etc..
Basically it may be deemed that Shvasayama
Various kinds of physical postures have different purposes
Can be considered as Pranayama
and impacts on the body such as
in the preliminary stages, and overcome the popular
releasing, broadening, belief that we do not merely live by breath
Exercising, but breath and breathing is a profound force and
Freedom, agency worth regulating and controlling because
Presentation, of it being a very versatile, profound and rich force.
Remedial etc.
❖ ♦>
The various postures such as
Standing ,
Sitting
Prone
Supine
Inverted
Backward bending
Forward bending
Lateral bending
Lateral rotating etc.

provide a fabulous canvas to carry out the study of breath

usages, its application and conditioning. So also the rest of
the embodiment can learn
Usages
Applications

10 /Pranayama Pranayama / 11
 breath needs no attendance or advertence.
Very rarely, and on very isolated occasions do we take
recourse to voluntary breath. Let us indentify
Chapter: 2 these are few such occasions.
1) Lifting a weighty object
INTRODUCTION TO THE ACT OF 2) Opening a tightly closed bottle or box
3) Taking a high jump.
BREATH AND BREATHING 4) Taking a long jump
5) To push a heavy weight
6) To press heavily
We, commoners, are busy in our business of life and make 7) To make an excessive movement of body
provisions for desire-fulfillment, adventure-fulfillment, 8) To take long strides
aspiration-fulfillment and are slaves of our own mind or 9) To climb up tens and hundreds of steps
someone else’s mind. Vedanta calls this getting trapped in the 10) To scale a hill or a mountain
net of maya. 11) To climb up a tree
Our life revolves and rotates in various wheels such as 12) For heavy-duty body activities
cycles of day and night and cycles of weeks, months, years, 13) To get tired by exercising
seasons etc. We want to live for experience of life and think 14) On getting tired by exercising
that the breathing keeps on and on for that purpose. 15) To recover from high breath rate
16) To carry out an olfactory act
We think that we live by breath
17) To make a long oration
And breath takes place for all functions
18) To shout loudly or
Of involuntary system in us so that
19) To dip in or remain underwater for a long time.
We can freely be occupied in
our business of life. These are some of the occasions when we become breath-
Don V we conveniently take our breathing for granted aware, breath-conscious and breath-minded. Otherwise there
and keep ourselves engaged in the business of life? is an utter neglect.
On the above occasions there is a voluntary, deliberate
The breath incessantly goes on even in our sleep and
and purposive breath. On such occasions there are hyper¬
slumber as well as in comatic and unconscious state. We do
normal in-breaths or out-breaths or more frequent post-
not get the thought of breath unless we go out of breath and exhalative retentions and less frequent post-exhalative
pant for breath. Asthmatic patients cannot afford to forget
retentions.
their breath in an acute condition.
It is to be noted that normal, mechanical and
The point is that the entire autonomous involuntary breathing is of the respiratory system.
system in us depends on breathing and

12 / Pranayama Pranayama / 13
 But when there is extraordinary volume and mode
involved as in the above cases, cognitive, idio-motor, physiological activitation must be either
the breathing is not only of the respiratory system. conducted by breathing or composed by breathing or
constituted by breathing.
Generally, the breathing is for biological existence and
involuntary system but on those rare occasions the breathing “The acts, actions must be “breath-coated, ”
is tor voluntary, extraordinary body activity. or breath-constituted or breath-based, so that
I he breath rate will change due to some contingency in they ultimately become yogic dynamics. ”
physiological or psycho-mental condition. “Just as there are water-based medicines
The mode of breathing also changes due to unusual or or hydropathy, there is breath-o-pathy or
non-normal conditions in the body-mind complex. The Prana-o-pathy in yog. ”
changes in breath-modes are noticeable in mental conditions In Yog technology, breath is used for the anatomical,
such as:
physiological body as a conditioner, tuner, toner, exerciser,
1) Quiet-passive conditionfShanta Avastha) activator, passivator, stimulator, corrector, culturer etc.
In esoteric aspects, it works as a catalyst arid reformer,
2) Disquiet-restless condition (Ashanta-Avastha)
sublimator and cosmicaliser etc. But this happens in classical
} he.Se tWT°Lmodes ofbreathing are radically different from Pranayama.
In yogasana itself, the breath acts are used to such an extent
Z* I $e 3re tW0 °Pp0site po,es and breath-modes
and the breath rates too are diametrically different which needs that it becomes an internal service agency and even an internal
o be noted. We very well know as to how our breathing is motor or limb system. It is a great exploration to use, apply
c laractenstically different in fearful, painful or dreadful and devise the breath and breathing as a conditioner of body
conditions, so also in worry and anxiety, so also in anger and matter (cellular body).
exasperation. All these states and even other states o8f mind
Thus, the breathing is not merely “done”
correspondingly impact or influence breathing.
but “used, applied, devised and customised. ”
Anyway, it is a very scanty understanding
For Adhyatamic process, breath is an internal conditioner,
that we only live by breathing and that only the
transformer, transmuting agency, cosmicaliser apart from
autonomous involuntary system works by it.
being a tuner, toner, setter, corrector, exerciser, stimulator,
tk The basic education in Yog is that one must start using purifier, cleanser etc. It similarly works on mind, psyche and
consciousness. Breath only works in a conducive, desirable
acts One phySical and P^ho-menta!
acts. One of the prehmmary educations in yog is to evolve an and yogic way. Thus, it is paramount to learn usages of breath,
internal activity system presided over and led by as well as breathing and breath modes for all such variegated uses.
conducted by the breath. So also these should be composed Since breathing is a very natural and spontaneous act for
y the breath and breathing quite significantly. Since yog^ust all beings, there is no need to have any training and learning
work on the mind-stuffor chitta, all physical, organic sensor^ for it. But at times due to respiratory disorders, it may become
necessary. But there is a lot of learning in yog with respect to
14 / Pranayama
Pranayama / 15
 breathing. Breath is a fabulous, variable, prolific and
transcendent factor. and the totality of man. The entire organic complex such a
sliver, stomach, spleen, pancreas, intestines, colon, gall
Since it is a very resourceful entity, there is an urgent need
bladder, urinary bladder, duodenum,glands, conative-cognitive
for its regulation and management. Regulation becomes
organs, idio-motor organs, brain,lobes,cerebro-cortical parts,
important in two cases; one, when the resources are scanty
and insufficient, and the other, when it is plentiful. In case of consciousness, conscience etc. is involved.
Thus, even Shvasayama is so circumspect and this is a
breath, it is a very resourceful and powerful entity.
condition which is best described as, “The whole embodiment
Now, we come to the most important and awe-inspiring
factor for the common, uninitiated person, that is breathing and is breathed for.” This is WHOLISTIC
The reference here is not to the respiratory system which BREATHING
This enables a profound preparatory for such a concerted,
is a part of our systemic anatomy or body, but it has reference
to a condition of our body and mind system as a whole. comprehensive act of breathing. A
Our entire existence gets breath-status and becomes ♦> ♦>

breathified, breathicated, breath-profused and breath-logged.”

This ‘Shvasamayata’ or profusion of breath in our
embodiment is what qualifies us for pranayama or even so-
called Pranayama called Shvasayama. In such an endeavour
as Pranayama or Shvasayama, one does not merely breathe
by the respiratory system but it is systemic breathing One
breathes by an orchestrated act of the entire exoteric anatomy-
physiology and psychology.
Breathing is a concerted effort and not just of the
respiratory organs and system.
'The breath must be a concerted effort and have a
composite effect.’
The following passage will hopefully open out the above
statement.
.. . breath‘ng here is by, for, in, on and with entire “I”
me and mine” in the embodiment.
It is by all the sapta dhatus of the body - meaning by the
skin, flesh, muscles, bones, tissues, fibres, cavities, organs,
senses, mind, psyche and consciousness.
It is by the saptadhatus, organs, trillions of cells
corpuscular particles, jnana and karmendriyas, mansendriyas

16 / Pranayama
Pranayama /17
 deep and voluminous exhalations with great priority and
frequency. It should be noted that there are greater
exhalative processes here. For convenience, one can use
Chapter: 3
every third or fourth cycle exhalation by making it deeper
and voluminous.
preperatory - 5. One must exhale consciously in various body parts and
A MASTER STROKE! the brain, and feel both, the immersion'tv/sa/yon) and
discharge (visarga) in these parts.
To achieve that, one will have to exhale voluminously
in certain confined regions of the embodiment such as
■hr»C,l Sr 8feS"?.farller' lhe whole embodiment has lo be a) Skull-head-brain-face-senses
breaihifled and breathicaled.’ A neophyte musl preferably b) Throat and mouth
c) Chest and thorax
*heSe <*•«.chap-er
d) Abdomen and pelvis.
suchLr Pra"ayama is anemPted in s«'i"8 postures or asanas The discharges and immersion called visarga and visarjan
must be effectively carried out.
6. Then, there must be major abdominal-centric exhalations
Bhadrasana
Svastikasana - long, prolonged, profound and profuse exhalations in
Siddhasana the abdominal region is paramount. There must be major
Padmasana abdominal addressals by such exhalations. Thus, there will
Veerasana. be abdominal
evacuations
I. One must settle down in a supine asana such as Shamana discharges and
„1"S V n°maliSe <he breath'n8. body, limbs, senses,' immersions.
organs and get mutually connected in them by using breath In the process, the abdomen and abdominal organs should
d breath-awareness as the sutra (or thread). The whole recede, deflate and get distended but not at all dilate. It
body-mtnd-senses complex should be mutually connected should melt away and go to a dissolved state.
and Imked, something like “setting up a conference call 7. There must be exhalations but in different confinements
as suggested in point 5 above. However, abdominal
3' °me^realh-aware. breath-conscious, breath-minded addressals must be carried out. This is called ‘exhalation
and breath-considerate.
by confinement’. Teachers must initiate this in students
4. Use the voluminous in-breath and out-breath to (breath awareness and breath usages give vital training in
circumscribe the entire embodiment rather than normal yogasanas).
mechanical, habitual and voluntary breath. But use the

18 / Pranayama
Pranayama / 19
 8. Exhalation and exhalative awareness should form a
confluence as if both are river-like flows.
"Thus, it is a confluence
of breath and awareness. ”
9. The whole body should get a breath status (a respiratory Chapter: 4
status). In this way, the breath can have a governing
position to carry out the regulative process. Thus, the “I”, THE SOURCE, ORIGIN AND
me , mine will voluntarily agree by being regulated ESSENTIAL NATURE OF BREATH
by breath.
10. We need to become a breathing organism and become
breath-o-beings rather than human beings.
Thus, there will be a characteristic change “The body, limbs, organs, senses, mind, psyche
called DharmaParinama in us which is is very much ours, the breath is not ours as much.
essential for Pranayanta or Shvasayama. However, it is very much for us. ”

11 By extraordinary and unusual volume of exhalation, we “So also the breath is not ours intrinsically and organically;
will evolve the above “status” or “change” and inculcate the other things which are organically and intrinsically ours,
a breath-sensitivity culture. remain ours because of this breath entity, which is not ours.”
When a mother handles her own Let me explain this.
baby, she soon evolves a baby sensitivity culture and “Ifthe breath isolates us, all that is ours ceases to be ours.”
not merely baby sensitivity. If we take a look at ourselves very objectively, we realise
that we are(I+Mine).
This culture is best evolved when we will realise the The collocation of these two is what we are. The “I” is the
essential nature of breath and its salient features. This is the subjective entity or pronoun “I” and “mine” comprises of
topic for our next chapter.
(My)body
(My)organs
(My) limbs
(My) senses
(My)Karmas (poorva-karma)
(My) class
(My) caste
(My) creed
(My) ethnicity
(My) religion (‘ism ’)
(My) gender
20 / Pranayama
Pranayama / 21
 (My) mind and psyche etc. Breath is coming in and going out every four or five seconds.
(My) status and stature The breath does not come in to stay with us or within us. Is it
(My) destiny and fate not a marvellous scheme of divinity and the archetypal plan?
(My) luck, good/ill luck The breath does not have class, creed, caste, race, ethnicity etc.
(My) fortune/misfortune etc. The Creator has kept the breath outside the karma-gravity,
otherwise all other things of Prakruti in us are in karma-gravity.
All these are our delimitations called Upadhis in our
And most importantly and significantly, all fundamentally
philosophy. Vedanta often speaks of delimiting factors such
depend on this “un-sullied breath”.
as caste, class, creed, race, age, gender, ethnicity, social
In.a way, breath is untouched by klesha-karma vipaka
condition, economic conditions, customs, conventions, habits,
ashayaa."
faith, beliefs, status, stature. Karma/fate/destiny, external and
According to Adhyatma, the breath is divine and cosmic,
internal conditions etc. All these factors have a constant gravity
or the Bhagwadiya and Ishvariya aspects. According to
on us and limit our radius, erect walls and boundaries
spiritual mysticism,
around us.
While essentially man is soul as metaphysics puts it, and “It is the thread (sutra) that links the universal
we are birthless, deathless, diseaseless, decayless, casteless, Transcendent Divinity with the
classless, creedless and genderless,unconditional without Divinity within us. ”
hunger-thirst mutations - Eternal.
Thus, Pranayama is one of the exalted yajnas according
Like the infinite space/ether/akasha is delimited in a pot, to the Gita.
we are delimited by the above-mentioned delimiting factors.
The breath therefore is NOT OURS but very much FOR
Our “I”, “me” and “mine” has such delimitations. Particularly
US. And then, “All that is OURS remains OURS, because of
our body and mind are fraught with genetic and genealogical
this breath which is not at all OURS but for US.”
background. We have ancestral conditions. Most importantly,
The breath does not even become ours by any remote
our body and mind have karmic background. So also we have
probability because it does not stay in us for more than a few
ethnic-racial backgrounds. Even if one rejects these, one
seconds and is always in an incessant inward and outward
cannot escape them. Thus, our body-mind-psyche- movement.
consciousness are prone to all the above mentioned
Thus it is the most fundamental foundation and vital force
delimitations.
for our living; it has no condition to be the locus of attachment
None of us are free from these limiting and delimiting
either ways, meaning neither does it have attachment or
factors. None of us are unlimited or un-delimited.
aversion for that matter within us or vice versa.
Every cell in us and every corpuscular particle in us has
Thus, it is free from Maya. It has a source in the supreme
‘Karmabandhana” and “Upadhi”, but our breath has none of
cosmic divinity. It can be described as:
those. Isn’t that a marvel?
The breath and breathing do not have any karmic Virgin nature
background. Nor is there any shadow of karma in our breath. Sublime

22 / Pranayama Pranayama / 23
 Noble Sublimity, nobility, cosmicality and trans-mundanity
Divine permeate our embodiment.
Magnanimous We transcend to incredible heights in consciousness.
Glorious Look at the marvellous root origins and source of breath;
Godly it is the same as that of “I”, “me” and “mine”:
Infinite
Past karma
Metaphysical
Past sins
Ageless
Vasana
Endless
Maya
Boundless
Prakruti-vikruti
Immutable
Delimitations (Upadhi)
Indestructible.

THE BREATH - A GREAT DISSOLVENT

PARMARTHIC, BHAVYA, DIVYA, DAIVI,
BHAGAWADIA, ISHVARIYA, ANANTAetc. Like water dissolves many things such as sugar and salt,
Shvasa-yama can dissolve the mental matters.The defects of
Every breath is like a new-born baby. It is, therefore, ever
mind astonishingly dissolve in the breathing of Shvasa-ayama.
fresh. It has the innocence of a baby. Just as a new-born baby
The “I”-ness and “mine-ness” dissolve by Shvasa-ayama.
has potentials to bring about awe-inspiring changes in the
It is an astonishing thing that no past genealogical or
family set-up: it can inspire harmony, unity, integrity and
delimiting factors or other aspects of embodiment have allergy
oneness and concord, the breath similarly can do that in
for breath. In fact, our breath is cherished and relished by all
Pranayama. Just as dhoop and agarbatti or incense can
those. Breath is a great catalyst. It is a great counselor in
cosmicalise or sublimate the shrine of God, the embodiment
Shvasa-ayama and it often works to resolve differences and
can be become ‘KSHETRA’ meaning a Holy Shrine, bring harmony between two or more aspects of the
sublimated and cosmicalised via the breath.
embodiment.
‘All the matter in us (including mind which is also Shvasa-ayama and Pranayama are great catalytic and
matter)
synergistic forces.
lives in us for a life-time and can become life-time
All aspects of our embodiment, physical or mental,
residents in us because of this non-resident breath. ’
Gross or subtle, phenomenal or noumenal,
The breath in Pranayama truly works as an incredible look to align with the breath in Shvasa-ayama or
purifier. Its presence has a touchstone effect and Kama-Krodha
Pranayamic processes.
(the six Shadripus) flee from our mind. It is a great ennobler,
sublimator, cosmicaliser, diviniser and a purifier par Most importantly, the breath initiates and then converts
excellence. the different aspects of embodiment and instates a breathified

Pranayama / 25
24 / Pranayama
 condition, as suggested earlier. The breathing of Shvasayama
and Pranayama have great leadership qualities.
Often, in worshipful and meditative acts (that is Puja and
Dhyana), Dhoop or agarbattis (incense sticks) are burnt to Chapter: 5
drive away evil forces from around us; the breathing of
shvasayama and pranayama does the same in our mind, PRANAYAMA BEGINS WITH
psyche, consciousness and chitta. It makes the mind stuff
sanctified and cosmic.
SHVASAYAMA
Just as the camphor bums, the passions, tendencies and
ahankar in puja worldliness get consumed as if breathing is
fire itself. All dark clouds of rajas and tamas are cleared for Ayama is regulation and it entails some education, training
subjective luminosity to blaze forth. To spell out the effect of and experiment and even some exercises. Pranayama is greatly
Pranayama. Patanjali says, rRT: 3^;i^ih<u|^ 12152 breath-related.Thus Pranayama training begins with breath
This helps vaporise the mundanity, materialism and usages, conditionings and regulations. Pranayama regulations
worldliness of life which often overwhelms us. are to be learnt in and by the breath. Thus, Pranayama
The Shvasayamic and Pranayamic breathing has invariably commences with Shvasayama. By Shvasayama or
tremendous seepage in the entire embodiment. It can get into Pranayama we mean,
our corpuscular particles and even the fibres of our psyche
Regulation of the breath
and then transmute, transfigure and transport the yogi* to
OR
sublime, superconscious states. The yogi can escape not only
Regulated breathing
terrestrial gravity but even the gravity of this universe and
OR
experience what mysticism calls,
Breath regulation.
“Nishprapanchikarana. ”
But then do we merely look for conditioning and regulating
Through the practices of Shvasayama, a seeker can easily or controlling the breath and breathing or do we want to be
experience trans-personal and transcendent conditions and regulated by breathing and breath?
taste a sublime, philosophized and cosmicalised culture. The
The answer is, “Of course we want both
naishkarmya attitude sets in the persona of the Bhakti-yogi.
to be done, but primarily
the latter than the former. ”

Thus we need to learn two aspects, that is

1) We, regulating/controlling the breathing and
2) We, getting regulated by breathing.
Secondly, how far and in what way do we want to control

26 / Pranayama Pranayama / 27
 the breathing or be controlled by the breathing and in what The process really begins with handling and conditioning
way and to what extent do we want to regulate the breathing the breath, making it deeper and voluminous. Then gradually
and be regulated by the breathing? Even a little deliberation one leams to make it greatly rarified, gentle and tender. Then
tells us that we are primarily expected to go for regulating- in the second phase, the breath becomes conditioner and
regulated conditions than controlled and controlling associated body, matter, senses and mind-matter are set right.
conditions. Now let us consider the concept of regulation, The i” is effectively set right.
because that is “ayama.’There are three aspects of this: It is paramount to be breath-sensitive. The teachers must
1) Regulator make the students observe the natural, mechanical and normal
2) Regulated breathing in breath sensitive locations such as the nasal area.
3) Regulating. The nostrils and area around must also be monitored. The in-
breath and the out-breath must be closely felt in relation to
The teachers in Pranayama must make the student aware nose, nostrils and proximal part. One must be able to judge
of these three entities, functions and acts. In the following the velocity, pattern, density, volume and range while breathing
two propositions one must decipher the three entities and in normal and mechanical ways; gradually one can make
ascertain their role, function and act. marginal variations to learn the regulation of breath by the
1) “I am regulating breathing. ” other aspects as well as the rest by the breath.
2) “I am regulated by breathing. ” One must be familiar with the normal, involuntary
breathing, then normal conditions, voluntary breathing and
Proposal 1 : Here the breath is regulated and the pronoun
marginally modified breathing either in velocity or volume.
T with its auxiliaries is the regulator, and movement, motion,
mobilization and application of the body-mind-breath “In quack teachings, teachers propose deep breathing
complex is the instrumental entity/body exercising the act of because deep and advertant breathing itself has been
regulating. considered as Pranayama. ”
Proposal 2 : Breath and the allied forces are regulators, Great amount of Pranayama can take place in the range
the body-mind-breath complex is instrumental and the of normal breathing rather than deeper breathing.
Pronoun ‘I’, the subjective entity, is regulated. The deeper breathing is about 3, 4 or 5 times the normal
In both cases, the preliminaries mentioned in chapter 3 range.
must be observed. The entire embodiment is breathicated, It is better and advisable to go with a graduated
breathified and breath-logged. The body-mind complex has a process than by a fast leap.
breath stature. The pronoun T too is transfigured and
transmuted as well as transpersonalised. By Pranayama, the The point is that breath-regulations should be learnt in
pronoun ‘I’ is to be exaltedly sublimated, relaxed, contented, the range of normal breathing rather than deep one. There is
placid, quiet, serene, pure, pious, balanced, equilibrated! something like
silenced, waveless, ripple-less, unalloyed and transparent.

28 / Pranayama Pranayama / 29
 Voluntarily-conditioned, normal breathing. ”
This is unsighted by quack teachers and practitioners. It this training and education very'fruitful. It is also an education
is quite an exercise to be doing advertant, normal breathing ofmanagement of by. in. on and with the breath and breathing.
for successive cycles. So also another preliminary exercise is These are studies in the normal breath range. Subsequently,
replicated normal breathing.This too is quite a challenging one can carry out comparative studies with marginal changes
exercise.There is a lot of education in respect of regulation in velocity, volume and density of breath.

It is important to have a breath-observative attitude After studies in and around the nasal area, one can later
because without such an attitude, regulation is a far-fetched on carry out the same studies and experiments with reference
idea. to the chest region, diaphragmatic region and the abdominal-
pelvic region.
One must as a preliminary exercise make attempts
for observing normal, involuntary, mechanical
and habitual breathing. And then characteristically Once sufficient training has taken place in the above-
define it in terms ofits velocity, density and volume pattern mentioned ways in shavasana, one can attempt it in a sitting
Try to define the acts, responses, effects and consequences position. The breath additionally can be referred to in the
sensed in locations such as the nostrils and so on. back and spine. However, one should not at all hasten to take
up the preliminaries of Pranayama and Shvasayama in the
for nZhT S C°nVeLnifnce- one m°y only Observe exhalations
for awhile with inhalations confined to the background and seated position because:
Body attendance becomes very prominent in the seating
th* ahlte™tlVely the other way ™nd. This way one can evolve
position. Shavasana or supine positions facilitate relaxation
t vZ rSU‘^““nd ^dually make marginal changes
L rr 7 T ‘dentify Chan^natively and
quantitatively in the body matter and mind matter in locations
in a big way and help us overcome the difficult condition of
maintaining straight and steady positions and conditions of
such as nose and the area around the nostrils. body.

These marginal variations can be effected in either the

volume or velocity or the density of breath, and evolve the
literacy for the flow of breath. So also, identify changes in
ZZffeC\C7d‘tl0nS °nd conce<!uences. This can be done
n either exhalations or inhalations alternatively. This will
ZhrhSeTl T’ °bserValion' ““racyfor as well as in breath
which will subsequently help the act of regulation.
One gets a very vital training and education in the realm
°lbrTb thr°u8h the above-mentioned process. It teaches
real - an mg skills. Regulatory technique and culturefinds

30 / Pranayama

Pranayama / 31
 inscriptive and heavy-duty, i.e. deeper breathing. One will
discover a marvel of breath circuits and constellations. One
will develop a very rich repertoire of breathing. Similarly,
Chapter: 6 there are different breath usages, applications, constellations
and circuits in various body conditions with reference to
BASIC LESSONS IN BREATHING postures. These are:

CIRCUITS AND THEIR EXTENSIONS

ELONGATIONS
CONSTELLATIONS STRETCHINGS
CONTRACTIONS
SQUEEZES
ROTATIONS
Practices of asanas must handle the above perspective with
MOVEMENTS
significant preference. This should be one of the perspectives
MOTIONS
in asanas - keeping Pranayama and Shvasayama in view. The
MOBILIZATIONS
asanas posturally have a classification such as:
STEADINESS
STANDING POSTURES STURDINESS
SEATING POSTURES SOFTNESS
PRONE-POSITIONED POSTURES HARDNESS
SUPINE-POSITION POSTURES CONVEXING
FORWARD BENDING POSTURES NARROWING
BACK BENDING POSTURES WIDENING
TWISTING ROTATING POSTURES THICKENING
LATERALLY BENDING POSTURES THINNING etc.
INVERTED POSTURES
In each of the above cases there are fascinating breath
HAND-BALANCING POSTURES
usages, applications, addressals on the postures as well as by
LIMB MO VEMENT POSTURES
the postures. Asanas, thus, are great conditions to cany out
TRUNK MO VEMENT POSTURES
breath studies. These have great educative appeal for
KINETIC POSTURES
Pranayama and Shvasayama. The teacher can and must make
STEAD Y POSTURES etc.
students aware of this. The teacher must make the students
aware of the breathing constellations and circuits in asanas,
In all these various postures in asanas, one must observe
ranging from kinetic to static conditions.
the usage, application, addressals, circuits and constellation
of breath in highlighted conditions. One must attempt

Pranayama / 33
32 / Pranayama
 Just as it is important to be steady in body
conditions, in asanas it is also important
Thus the neophyte asana practitioner has a great
to have steady, constant and replicated
disillusionment and at the same time an invaluable revelation
breathing cycles which create a constellation that
ana circuitry.
“Breathing is not merely for our
Basically, breath handling is an important
living but is a major instrument
aspect in asanas and must be given
its due importance. and even a spear-heading force for all our activities such

Crss:to be a
'!™St heu ,mbibed through the asana practice and study
* as physical, mental, emotional, intellectual, voluntary and even
the enriched-response system.
One can discover a strong bond between
‘breath and mind. ’
a the breath and breathing is a prolific and versatile force
quite an all-rounder. It almost works with maeical As the Hathayog Pradipika says,
astonishing versatility, has amazing access, penetration in body “Steady breath has steady mind
and
To w^r mmd- ",S 2 hi8h'y ^acor wlwS
Unsteady breath has unsteady mind. ”
PHYSICAL
The science of yog has a theorem, which is
SKELETO-MUSCULAR
CELLULAR “Quiet mind, disquiet mind
Agitated mind, placid mind
PHYSIOLOGICAL, ORGANIC body,
Blissful mind, agonized mind
And then, even the senses, mind, brain Serene mind, turbulent mind
, consciousness,
psyche etc. It also effectively works for
Have a corresponding breath;
CONATI VE so also sorrowful and
COGNITIVE Delighted mind or every mood
SENSITIVE and shade of mind has a
perceptive corresponding breath.
mental
Thus, to tackle the chitta (the total mind-stuff), the breath
EMOTIONAL and
is dealt with by making it
intellectual
Solar, Lunar (Ida-Pingala)
components in asanas. It is for its prolific versatile fh*. Central (Sushumna)
Earthy
being regulated1'61^ * $UCh 35 bein* and
Watery
Fiery
34 / Pranayama

Pranayama / 35
Airy
Ethereal
Muladharic
Svadhisthanic
Chapter: 7
Manipurakic
Anahatiya
Vishuddhik THE BASIC CONCEPT OF
Ajnachakrikric Pranayama. SHARI RAYAMA-SHVASAYAMA-
MANAYAMA

Pranayama or Shvasayama (or so-called Pranayama) is

constituted by three ayamas (regulations). They are :
1) Shareerayama
2) Shvasayama
3) Manayama.
In practical and procedural aspect, the negotiations have
these three aspects. The classical and traditional Pranayama
considers these. But for today’s ‘pop-yog’, these aspects will
be beyond imagination. What we have today is “consumer
yog”, that is
Breath control and
and breath regulations
are considered as Pranayama.
What is practiced today as
Pranayama should better
be called uShvasayama. ”
Modern masters must put a question
as to why the so-called Pranayama
should not be called Shvasayama.
Thus, what is being clearly postulated is that
“Shvasayama is not Pranayama. ”

36 / Pranayama
Pranayama / 37
 But in any case, Shvasayama is an important component Thus, Shareerayama is important. In Shavasana, the body
in learning Pranayama.The Shvasa-kriya in yogasanas greatly must lie quiet, serene, ennobled, sublimated, sanctified,
contributes in learning Shvasayama, which can virtually aligned and in a well-settled condition. The body needs a
become Pranayama. regulation for such conditions. Thus,
Having gone through the preliminaries (Chapter 3), the “when breath and breath-led
prana, the breath gets substance like (fluid) and does’ not dynamics set right,compose, settle,
remain a gaseous element once it enters into our embodiment.
align, sublimate, ennoble, cosmicalise and pranicise
It becomes a compound substance having the flow and seepage
the body, it is called SHAREERAYAMA. ”

° a liquid. It becomes a chemical substance and thus can

One can easily understand that Shareerayama is integral
1 ?C‘ J°; Tal ChangeS in US'This comPound chemical, to Pranayama.
that is the breath substance, can now give a touchstone effect
o he b°dy_The body is transformed and transmuted into a So also it can be easily conceived that Shareerayama is
status called Kshetra”(mentioned in the 13th chapter of the vitally important in seating Pranayama.
Bhagvadgita) The metaphysical principle of Atma and Pranayama does not tolerate or put up with a steady, erect
Antaryamin Ishvara is enshrined in this Kshetra. body merely as a posture. The postural kriyas must facilitate
free trafficking of breath and increase seepage and permeation
tranlf Shareerayama’ the breath sets right, addresses,
transforms and transmutes the associated body. Breath of breath.
ecomes an internal tool and substance to address and culture Merely a posturally firm, steady, straight and erect body
the associated body. The teachers need to elaborate on the in pranayama is akin to a pot which needs to be filled but is
kriyas of breath by conditioning volume, velocity, density, kept upside down under a tap. In Pranayama, if the body is
confinement, deploying the breath modes and functions, the like a sponge then the breath should be like water.
graphic modes, breath designs etc. These will be explained in Kneaded condition
chapters to come.
For Pranayama, it is necessary to have a kneaded condition
hv hr. Tna! 'tself: 0ne leams t0 address the associated body in the embodiment.This condition is a preparatory one. The
by breath and breathing. The breath is a prolific internal agency
system, almost like an internal limb and tool system which embodiment needs to be breath-profuse or Shvasa maya".
also works as an incredible conditioner of body matter. Now what is the kneaded condition here?
The body-mind-breath matters need to get kneaded
^Associated breath and breath-led, breath-coated together like the act of making chappatis (leavened bread).
breath dynamics are awesome. ”
To prepare chappatis, the wheat flour, water and oil need to
Here, the associated breath and essentially breathified be kneaded by deft strokes of the hand and fingers. From this
dough, the chappatis are turned out. Similarly in Pranayama,
reeufatn*16 ftT"®* are t0 be used as conditioners and
regulators of body matter. This is called Shareerayama there is the preparatory, kneading act, which can be described
as strokes of body-mind-breath actions.
u4u',a,X'0 be'ieVe 'ha‘ Pranayama haVe a" Through this ‘kneading act’, the breath and mind become

38 / Pranayama Pranayama / 39
 integrally one with the body matter which then becomes Mineral mind (or consciousness) is a concept like mineral
the‘associated body.’ water. As such water is to be found at deeper planes, similarly
Here, it is important to understand that the flour, water such a mind or consciousness is to be found in deeper planes
and oil are not substances which naturally blend or jel together; of body or the embodiment.This mind is found or explored or
they are not in fact mixable; they cannot get together at all. felt in a profound deeper inwardliness and infacedness called
Flour is a powdery matter and water and oil are opposite in “antarmukhi” in Adhyatmic psychology.
nature. However, by the marvel that is the kneading act, the Voluminous exhalations help access the mind. Then there
dough is produced.This dough is such a composite, unified is the second aspect, the velocity. The breath can be explored
matter that one can identify neither the powdery flour nor in a. range from normal involuntary and mechanical to deep
water nor the sticky oil inside. It is the kneading act which breathing. Similarly, one has to work for mind addressals.The
has turned out the fourth matter - the dough. teachers must, therefore, induct students to this fact. The breath
Such a phenomenal act in thfc embodiment precedes (exhalations) can be confined to regions like the:
Pranayama. Brain
The body-matter now is the dough of body-breath-mind Throat
matter. Such an ‘associated body’ is addressed in Chest
Shareerayama; this associated body is set right or conditioned Diaphragm
in Shareerayama. Abdomen
Let us now get introduced to “Manayama.” Manayama Pelvis and
means addressing, settling, comparing, setting right, Perinium.
conditioning and cosmicalising the surface mind or peripheral
Then there are spot locations such as eyes, mouth, sternum,
mind. The breath must be able to handle the psycho-mental
breast, navel etc. These exercises will develop the mind-related
state. The breath in its associated condition and kneaded
sensitivities. Then there are the aerodynamics of exhalations
condition is a great conditioner of this surface mind. The
which work as mind conditioners. These are the basic graphic
teachers must impart this training by making students use a
modes such as :
profound and unusual volume of exhalation. Such a deep
exhalation will invariably make one aware of and help Cylindrical
objectify the mind. Obverse conical / Triangular
There is a theorem in the science of yog : Reverse conical /Triangular
Circular
The fag end of exhalation is the beginning Spiral etc.
of subjective mind.
These exercises need to be imparted repeatedly. Thus by
An extraordinary depth of exhalation divinises (explores) volume, velocity, confinement, graphic modes and
mineral consciousness or mineral mind. aerodynamics, one can use the exhalations as mind
conditioners.

40 / Pranayama Pranayama / 41
 Mind conditioning or regulating and sublimating A beginner too can experience this enchanted state; one
is one of the most important purposes in all can effectively access and sublimate the peripheral mind bv
dynamics and de-dynamics ofyog, and the relating the breath to the senses such as
breath-led or breath-major process
Eyes
is ofparamount importance.
Ears
Yog has made a greal discovery that breath, breathing and Nose
anayama are superlat.ve conditions of mind. Shvasayama Throat (root of the tongue)
and Pranayama marvellously work on the various facets of Skin
mind such as
These are inanendriyas such as :
Body-related or body-rooted mind
Physiology related mind Visual organ
Organ-related mind Auditory organ
Sense-related mind Gustatory organ
Nerve-related mind Olfactory organ
Gland-related mind Tactile organ.
Brain-related mind
This is called psycho-sensory mind in modem psychology
Chakra-related mind and it is the greater part of psycho-mental mind.
Tattva-related mind
Tendency-related mind. Thus, Manayama is a major negotiation
in Shvasayama and Pranayama and the
The.mi"^ psyche’ consciousness, mind-stuff (chitta) are teacher can make the student aware of it
ccessed, addressed, and cultured by breath. This is essentially
and give sufficient training for literacy
done by addressing skin, flesh, muscles, bones, cells, tissues,
to develop such negotiating skills.
and grant Hik Vcsseh’ nadis» chakras
and granthis or the exoteric to esoteric body with the Finally, here we need to consider Shvasayama as a concept.
penetration and seepage of ‘associated breath’ and One must leant to use the 'associated breath' for setting right
shvasayamic and Pranayamic breath. he breath ttself. One must be given sufficient orientatL so
that one is not confounded by the statement or proposition that
Shvasayama can work on the surface body,
mind, anatomy and psychology. “Breath sets right the breath. ”
But Pranayama can work on the esoteric
When the breath is in a status called associated breathing
body, chakras, tattvas, granthis and thus
and even body as ‘associated body’ and mind in ‘associated
on Karmas-Kleshas- Vasanas - the
mind, the mutually well- connected, well-coordinated well
metaphysical matter as well as the
carried out subserserviencies and community culture in
meta-psychological mind in the embodiment.
embodiment open out fresh vistas of probabilities and
42 / Pranayama Pranayama / 43
possibilities. One should realise that Shvasayama and
Pranayama consist of the following propositions:
1) “I am setting right, addressing, culturing, conditioning
and regulating my body-matter by breath-major
Chapter: 8
dynamics."
2) "I am setting right breath (system) by breath-led
dynamics. ”
THE TRIAD OF REGULATION
3) “/ am setting right or conditioning, sublimating my mind
by breath led dynamics. ”
Thus the concepts of Shareerayama, Shvasayama and It is worth noting that Yog is restraint of chitta and seems
Manayama become greatly important. to be predominantly mind-control. However, Yog does not
Finally, a word about yog’s incredible discovery about speak about mind- control, neither does it speak of mind
our complex mind - It is imperative to understand that regulation nor sensory control which seems to be a very
Pranayama and Shvasayama consider and negotiate the important point as well. When it comes to controlling or
different mental sheaths. We have within us the : regulation, the science of Yog only speaks about “ayama” of
1) Physical mind prana.
2) Organic, physiological mind. Yog mentions and speaks about Pranayama which is the
3) Brainal (psychological) mind regulation of Prana thus implying the regulation of breath.
4) Mental mind This means:
5) Sensory mind “By regulating “this one”, all the rest are regulated in the
6) Emotional mind embodiment.”
7) Hearty mind “Breath and Prana regulations on the ‘I’ circumscribe all
8) Intellectual mind regulations in the embodiment.”
9) Tendency mind
10) Egomind As mentioned earlier, in Pranayama and Shvasayama,
11) Chakrik, pranic mind there are two aspects:
12) Elemental (pancha- tattvas) mind
13) Transmigrating mind “l am regulating the breath ”
14) Divinised mind and
Hope you realise that there is a great amount of “I am regulated by the breath. ”
conditioning involved. Let us now proceed to open out the Thus, there are dual aspects in Pranayama or Shvasayama.
topic of regulating, regulator and regulation. But more importantly, we need to understand the triad in the
above-mentioned statements. There is a subjective entity or
noun, verb and predicate. Syntactically, no sentence is

44 / Pranayama
Pranayama / 45
 complete without a noun, verb and predicate. Now in the
pronoun “I” has to go through three phases. The first one is
condfhons S t*°nS ^ ^ aSPectS a"d its subjective entity where the proposition is:
Secondly, when there is something like conditioning there Pranayama is being done on ME,
are three aspects to be considered:
where the Pronoun “I” becomes the beneficiary because
1) Conditioner
it is being set right or addressed.
2) Conditioned
The other one is:
3) Conditioning.
I am doing pranayama.

Here, the pronoun “I” will be a benefactor or conditioner.

The other probability will be that “I” (body-mind complex)
will be an agency to set right breath or shvasa or prana. Thus,
the “I” will become an instrumental entity. Thus the
proposition in the third case will-be

“I” (as an instrument) am

This word is like a triangle with three comers conditioning/addressing breath or Prana.

AvaST,arA 18 the case of *ayafr>a’ conditionings.There are Now, let us understand the above scenario with the
Ayamit’ ^yaman °r Nlyamaka’ N'yamita, Niyamana following table.
ditioner, conditioned and conditioning. This again is a

CONDITIONER CONDITIONING CONDITIONED

1) Pronoun “I” Pronoun “I” Pronoun “I”
2) Breath/Prana Breath/Prana Breath/Prana
3) Body-mind Body-mind Body-mind
Complex (Mine) Complex (Mine) Complex (Mine)

Thus we have three aspects, namely,

1) “I” (Pronoun)
2) Breath, prana
3) Rest of ‘mine ’
Thus, there are three aspects of Pranayama or Shvasavama
being such conditioners. Now, let us undersLndTatT All these three need to go through all the three roles,
namely, conditioner, conditioned and conditioning. This will
46 / Pranayama
Pranayama / 47
 give some basic idea of the dynamics involved in Shvasayama One must try to understand this intriguing and astonishing
or Pranayama. If we ascertain the three entities which are condition. It might be staggering for some or astounding to
some.
1) Subjective entity, that is pronoun "I"
A learner, neophyte and student must understand the
2) Rest of “Mine" (body, mind, Psyche)
3) Breath and prana. dynamics, processes and implications of the following
proposals which must be rendered by the seeker and student.
™°se ‘hree, have t0 mu'u*lly play a role of conditioner,
"I have done pranayama "
nditioned and conditioning m relation to each other These
"I have got done pranayama "
r° es ^ve to be rolling and rotating, with each playing the
role of the other. This is what the above table is suggesting "Pranayama was done by me"
"Pranayama was done on me"
1 h,ey have t0’,n rotation, play a role of subjective, objective
and instrumental entities. In other words: "Pranayama was done for me "
"Pranayama was done by me"
Pranayama/Shvasayama must take place by rotation:
"Pranayama was done in me. ”
"by me"
"on me" In each of the above cases, dynamics, process, procedure,
"for me. " set-ups, constitutions and nuances must be studied.
The teachers must understand their skills and
«,t;#n,ei7* mUSt Play aH the three ro,es’ namely> subjective responsibilities apart from being authentically and classically
condiiioneCtlVe enUty and mStrumental enti(y- Strangely the trained or formally trained practitioners. Teaching is one thing
where one has to develop skills over and above just being
*7 have done pranayama 99 able to do something well. A good practitioner may not
or necessarily be a competent teacher. Quacks are rampant today.
‘7 am doing pranayama99 Since there was a reference to the “I”here, the following
or consideration too is important: locus of “I” in (Pranayama).
I shall be doing pranayama99 We are used to relate our “I” to body or mind or mind in a
or mundane condition. When relating it to the body, we have the
“I will have done pranayama99 following expressions:
or
lam fat/thin
“I did pranayama99
I am strong /weak
are all cases of “No pranayama”. There is a greater / am well/unwell
probability of Pranayama in case the condition is I am short/tall etc.
"Pranayama was done by me"
While referring and relating it to mind, we have
or
expressions such as:
Pranayama was done on “I”.

48 / Pranayama Pranayama / 49
 Iam delighted/sorrowful
/ am happy/sad Now, let us consider the ‘regulator’ as a persona. The
/ am intelligent / stupid regulator is like an administrator, controller and ruler.Thus
/ am quiet /not quiet we can understand what qualities, capacities and capabilities
/ am agitated /passive etc. it must have. It will further manifest leadership powers, rights,
responsibilities, liabilities, privileges, status, stature,
But here, we are supposed to have an associated kneaded
personality, profile etc. thus acquiring a governing status and
reStanTdheumfied cor',,on m me' machinery. Even the voice, gestures and mannerisms are to
be related to °r knCaded or comPosile "I" can be accounted for, so is attire and appearance.
Jocularly speaking, will we ever come to take seriously
1) Associated body or composite body an administrator clad in a vest and pajamas, or tolerate a police
2) Associated mind or composite mind sergeant appearing in the garb of a pujari (priest), clad in dhoti,
3) Associated breath or composite breath. uttaraya, a tuft and a mark on the forehead.
So the entity in question requires an effective personality,
u„deTrh“e arC respe°"vd>' SHvasayama or Pranayama as which includes credentials, qualification, leadership and the
whole effective machinery as well as a commanding position.
1) Body—sensitivity culture The regulated then must be a subordinate and demonstrate
2) Mind-sensitivity culture subserviency against the superiority of the leader. We must
3) Breath-sensitivity culture. be prepared to be administered.
Genuine and essential Pranayama or even Shvasayama is The psyche must leam to accept the regulations of the
regulator. ’
• thC 'h kfeatbicated and breath-pro fused “I” It
The regulation must be suitable to the conditioner and the
eartcC^T ^ imb'bed ^ *- conditioned. Also, appropriate tools must be selected and
Let us come back to to our triad. We have to characterise constitituted by considering the characteristics, attributes and
^regulator, regulated and regulating. We need to understand functions of the conditioner as well as the state of the
conditioned or regulated.
For example, a police inspector would need a whistle, a
Characterisation
baton and/or a pistol etc. A postmaster or a school teacher
Attributes
would not need those.
Profiles
‘Similarly, there are differences between a military officer
Qualities
or an administrator and a political representative or governor
Qualifications
and between a GEO of a corporate body and an educational
Constitutions
centre such as a university.
Assisting factors etc.

50 / Pranayama
Pranayama / 51
 Let us now come to the scenario in question:
Regulator
1) Associated breath as regulator and T or associated
mind as regulated; Regulated
Regulation.
2) Associated breath as regulator and associated mine
(body) as regulated; This implies a profound and extensive education to be a
3) Associated T (mind) as regulator and breath as versatile and proficient ‘regulator, regulated and regulating’.
regulated; The process of getting educated itself works very substantially
4) Associated “I” (mind) as regulator and mine (body) for ‘man-making for Adhyatma.’
as regulated; y
‘It can be said that, here, there is everything
5) Associated body (mine) as regulator and the associated
From baby-handling to scoundrel-handling.'
breath as regulated;
6) Associated body (mine) as regulator and associated For instance, when it comes to regulating the breath itself,
1 (mind) as regulated; • it can be like a tender new-bom baby. It could be very delicate
These are six kinds of negotiations in Shareerayama like an infant. Breath is never pig-headed or mulish or
Manayama and Shvasayama. It must be understood that there perverted. On the other hand, regulating body-matter might
are separate constitutions of regulation in each of the above be dealing with the rough and tough and regulating the mind
six scenarios. The same machinery or set-up cannot be used might be quite tricky.
in all or any of the other cases. An elephant may require quite a different handling from,
The 7’ will have to assume position say a cow.
in all the three positions such as regulator, There is a big difference between managing a crowd of
regulated and regulation. university students versus a crowd of school children. •
The mode, culture and processes change and that needs
Similarly, the associated breath or prana,
to be observed.
will have to work in three positions, namely: regulator
regulated and regulating. ° ’ Yet, it is not as complicated as it may appear because of
the breathified and breath-headed condition of the
, 016 Case of associated mine (body and mind) embodiment, a prerequisite condition for both Shvasayama
and regulation6 ‘° '*modesof re8“la<«. "^led and Pranayama.
One must consider such nuances as: Finally, we should consider the triad of:

Breath regulating the “I” and mine REGULATOR—REGULATED—REGULATING

The “I” regulating the rest of mine and breath AND
The “mme” regulating the “I” and breath. BENEFACTOR—BENEFICIARY- BENEFIT
AND
r,.ifIn each ,°f th® three cases> there are basic differences in
culture and mode of regulations. We can with a little SUBJECTIVE—OBJECTIVE-
introspection, understand the cultural repertoire of INSTRUMENTAL ENTITIES.

52 / Pranayama
Pranayama / 53
 Secondly, each of these has the three constituents with Associated breath
varied] constitutions. Because of kneaded and associated OR
conditions, we come to the following equations with changes Regulator body/ mind/breath
in proportions. Regulated body / mind/ breath
Regulating body /mind/ breath.
1) REGULATOR = Associated body + associated
The next point is that the regulator, when it is the leader,
mind + associated breath
2) REGULATED = associated body + associated mind requires communication apart from other qualifications like
qualities, credentials, machinery, status, etc. Communication
+ associated breath
3) REGULATING = associated body + associated is very important here and communication depends upon
factors such as:
breath + associated mind.
1) Who is regulating whom and why,
However, the proportions will change in six of the 2) Conditions of conditioner and conditioned,
scenarios listed above and earlier. They will be reset for each 3) The available machinery,
role and purpose.
4) The purpose of conditioning etc.
1 hus, the proportions of the constituents will change the A police force controlling two million Varakharis
constitution.
(devotees) at Pandharpur on Ashadhi Ekadashi exercises a
To elucidate the above, take the example of a beverage different control than a force interrogating hardened criminals.
hke tea. The ingredients of tea are water, milk, tea leaves and It is important to understand culture and communication as
sugar. Suppose a regular cup of tea contains 3/4'h water y4 factors to be considered here. Now, let us come to our scenario:
milk, one teaspoon of tea leaves and two spoons of sugar. “/” am doing pranayama,
. ow, how Will it taste if the cup now contains three spoons of
where “I” is breathified and the rest of “mine” is
tea leaves and 1 spoon of sugar, 3/4* cup water and !4,hcup of
breathified, too. Now, how will the “T’have culture and
milk; or if the cup contains 4/5* of milk, 1/5* of water 5
communication when associated body is being governed? And
spoons of sugar and one tea leaf?
how will that “I” regulate associated breath and associated
These different cups of tea can taste like
mind? In each of the three cases, the profile, culture, mode,
1) Tea consideration and negotiation of “I” will be changing, which
2) Bitter medicine, like kadha or will influence the communicative mode, means, language,
3) Almost honey-like basundL dialect, semantics, voice, figures of speech and rhetorics in
silent SPEECH (Vachika Kriya in Pranayama or Shvasayama).
Different proportions can turn out different substances,
Basically, “I”(mind) will have a different kind of
from bitter to sweet to tasteless to water to milky proportions
communication with associated body and associated breath.
In Shvasayama, when the breath is regulator, and the
Associated body associated body and associated mind is regulated, the whole
Associated mind package will again change:

54 / Pranayama Pranayama / 55
 Language
Dialect
Communicative mode
Semantics
Rhetorics Chapter: 9
Figures of speech
Word selection diction etc. THREE-LANGUAGE FORMULA
Then, when the associated body is regulator, and breath
and mind are regulated, again there will be a turn around in:
Communication In the previous chapter, we indentified the communicative
Culture implications in Shvasayama or Pranayama as being an
Language endeavour of regulation. There is a Vachika kriya or an oratory
Dialect act, which is silent. Communication is usually a two-way
Communicative mode process. But because of the ‘ayama’ being a triad of regulation,
Semantics there will also be three-language formula.
Rhetorics 1. When body-led governor is in governance,
Figures of speech there will be a ‘body language’that will initiate the
communication;
Word selection diction etc.
2. When breath-led governor is in governance,
To understand the regulator, regulated, regulating here, there will be a breath language;
we must accord a persona and accord a figuration or 3. And when the mind-led governor is in governance,
characterisation or imaging and imagining. This triad of there will be a mind language.
regulation is akin to the field of dramaturgy; with its roles It must be recalled that body, mind and breath will be in a
and enactments involving dialogue, direction, design etc. kneaded and associated condition. When the “I” is in
Basically, regulator, regulated and regulating are governance, there will be one language and when the ‘me’
enactments (character roles) for effective communication and (body) is regulator, there will be body language or when the
something like ‘dramatisation.’ ‘me’ (mind) is regulating there will be another language; when
Let us now highlight each of these aspects starting with the breath is regulating, there will be breath language.
the language’ aspect in accomplishing Shvasayama and There will be three languages because of the three
Pranayama. regulators. Hence, the concept of the three-language formula.
We need to understand that when the body is being
regulated, there will be some peculiar considerations. There
will be a set of considerations, outlooks, priorities and
negotiations. While when the breath is regulated, there will

56 / Pranayama
Pranayama / 57
 be a radically different set of considerations, outlooks, the body, breath or mind will be different. In each case, there
priorities and negotiations. Then there will be a third set when will be a different dialect for the way it speaks to body, breath
the mind will be regulated.
or mind when in governance. Same is the case with mind
Basically in Shvasayama or Pranayama, language. The way it speaks to body or breath or mind will be
It is not the case of technically doing ujjayi, changing in the act of governance. Thus we will have three
viloma, anuloma, different dialects.
pratiloma, nadi shodhana, chandrahhedana, Basically, the three languages entail nine dialects in pursuit
suryabhedana, sheetali etc. but it is all about of regulation or governance in Shvasayama or Pranayama.
regulation and conditioning/s.
All this is by education and training with respect to usages,
Thus, communication and the act of regulating become applications and addressals of the breath and by the breath!
paramount.
The following chapter will induct us into this aspect.
The popular belief that these various Pranayama are done
by specific technical modes are naive.
Now, coming to the body-language, here it is not as it
literally means. It is not a case of body gestures. It means:
‘What the body has to speak (silently)
in Shvasayama or Pranayama to “I”, “me” “mine”
(body, mind and breath).

Body (associated) will have its considerations and port¬

holes with its own set of communications with body and mind
as well as breath (all associated).
Thus, what body (associated) speaks and how it silently
speaks in the act of governance is ‘body-language’ here. What
the breath speaks and how it speaks silently in the act of
governance, is ‘breath language’ here, and what and how.the
mmd speaks in the act of governance is ‘mind language’ here.
The practitioner should ask: can the the governor-regulator
be dumb and mute? Thus, language and (silent) oration are
important considerations here; communication, dialogue,
articulation, speech (silent) semantics and oratory skills or
diction and voice culture (silent) are all very important
When language is considered, then dialect, too, becomes
important. In the case of body-language, the way it addresses

58 / Pranayama Pranayama / 59
 effects on the mind which can easily
pacify (or passivate) the mind. ’
There are very basic, primary and simple graphic modes
Chapter: 10 in breath. Basically in shvasayama/pranayama, the breathing
is not done.But breath is in ‘drive.’
GRAPHIC MODES OF There are basic graphic modes for both, exhalations and
BREATHING inhalations or breathing cycles.
Initially, these must be ideally tried either in exhalations
or inhalations. Say, for exhalations (which must be used at
the outset), there might be circular graphic modes as well as
In Pranayama or Shvasayama, there are major usages, oval-shaped oblong circles. These may be along the spine or
applications of the breath to set right the embodiment or “I”, across the spine. One is expected to cast the circle in ways
“me” and “mine.” Apart from volume, velocity, density, mentioned above by the exhalative breath which is slowly
confinement, modulators which we have considered on an conditioned to be cast in that shape/way. There may be
earlier occasion, now we shall also consider different graphic multiple circles drawn in each exhalations or just one such
modes. These become conditions of mind, psyche and circle by a whole exhalation. Later, it may be tried in inhalation
consciousness. A student or initiate must be taught to draw as well.
certain idiographic forms, which become graphic modes. Diagraphically, it may be shown like this:

Just as an artist or painter draws graphic

sketches with pencil or pen or a brush,
the cellular embodiment must be taught
to use the breath as pencil and the body-mind
as a canvas or drawing paper. The next mode is either columnar or cylindrical in shape.
The breath will be used as a pencil Exhalatatively it may be cast in stages of exhalations or in
for certain graphic modes. one go. The breath can come down as columns where the
breath will have two dimensions such as width and length. In
Usually, deep breathing is taught as up-down movements
the case of a three-dimensional mode, it would be cylindrical
as if they are ‘sit-ups of breathing.’
exhalations as shown below.
It is quite strange to expect peace of mind by making breath
carry out sit-ups. But if one drives breath in different separate
tracts for in-breath and out-breath in the anterior and postenor
sides of the spine, then it will have different potentials. This
will mean drawing oval-shaped circles by our breathing.
‘Cyclic breathing can have hypnotic

60 / Pranayama Pranayama / 61
 The third basic mode is triangular (obverse) with aoex un
and base down. This too can be in stages (preferablyUnd in Then, there are other graphic patterns, such as spiral or
o in the shape of a rhombus
(Shankarpali) as shown here.

Then comes the concepts of ‘breathworkart’ or ‘breath

art’ or ‘breath craft’; just as there are arts and crafts and
calligraphy, here too there can be:
,he pa,,em cou,d be
Breath craft
Breath art
Breathography
Breath drawing.

Since these are all breath-driven modes, one can surmise

that there are:

Breath drives
Breath driving
Breath driver
Breath vehicles
Breath paths (routes) and
Breath ways.

Since there is breath driving, there is a need for

qualification and skill; so also some trials, attempts, practices
and experiments are needed to attain control as well as skill.
In case of breath navigation, for all practical purposes, it
requires Uddiyana Kriya in breathing.
‘Pranayamic breathing implies and entails the
Uddiyana kriya in both, inhalation and exhalation.
62 / Pranayama
Pranayama / 63
 and for them to become Puraka and Rechaka
respectively. Thus, the Kumbhaka makes the
Uddiyana kriya and mudra mandatory,
Chapter: 11
without exception.

Now we come to the topic of Uddiyama Kriya for BREATHING OF

Shvasayama and Pranayama breathing.
UDDIYANA KRIYA

Almost all the books on Yog make mention of Uddiyana,

uddiyana mudra and uddiyana kriya. This kriya is mentioned,
taught and practiced as if it is the one and only kriya in practical
Yog. There is a mention of asanas, bandhas, mudras, kriyas
as the different aspects of yogic technology.
However, most modem tomes on Yog fail to accord a
centric position for Uddiyana kriya in Shvasayamic or
Pranayamic breathing.
The popular notion is that in Uddiyana, the abdomen is
drawn and sucked inward, almost to go flat on the back.This
is done after a deep or complete (!) exhalation followed by
retention. The abdominal suction is maintained until the
retention time. This is called Uddiyana mudra.
The process of suction is Uddiyana kriya and
sucked condition during retention (all with
respect to the abdomen) is called mudra.
Secondly, the original texts of Yog mention how to do
Uddiyana mudra. As a matter of fact, that is also done in case
of asanas and Pranayama (as mentioned in Gheranda Samita,
Hathayog Pradipika or Yog Samhitas; however, these texts
do not mention how to learn).
However, it is not within the scope
Of the classical texts to deal with

Pranayama / 65
64 / Pranayama
 the question of how to learn all these things.
Inverted
This is where tradition, heritage, teacher and Guru
Lateral bending
are required. Thus, the legacy and tradition is of
Forward bending
paramount importance.
Back bending
We are in an unfortunate era where despite-our rich Rotational etc.
heritage, we have a lot of weeds in yog. Quack teachers straight
which gives profound education, training and prayoga.
away start teaching how to do various asanas, kriyas, mudras,
One learns the practical negotiations quite profoundly.
pranayama and even bandhas and dhyana without tackling
the basic question: Variegated dynamics are best learnt that way. Also, Uddiyana
is learnt in Prana kriya, Chakrakriya and Tattvakriya in esoteric
“How to learn all those?” asanas. All these provide a profound training for Uddiyana.
Today any Tom, Dick, and Harry Then, as said earlier, Shvasayama and Pranayama are
Can teach any Tom, Dick and Harry. commenced in supine positions such as shavasana. Certain
There are quack teachers who read books basic breathing exercises are best learnt in supine asanas like
and teach or learn from quacks and teach. suptavirasana, matsyasana, supta swastikasana and supta
Similarly, Vddiyana is taught. But all this baddhakonasana.
is nothing but mockery. If uddiyana is attempted in only standing or seated
Anyway, let us proceed to understand how this Uddiyana positions, there will be an undue hunch and stoop of the back
was learnt in classical times in a classical way. The textual because of rudimentary conditions in the body; also, the spine
Uddiyana is usually done in a standing position, standing with is unnecessarily drawn out in such attempts of Uddiyana. Thus,
eet shghtly apart and slightly bent knees, with palms pressed it must be ideally tried in supine positions such as shavasana;
on top of the knees or thighs. Then by slightly hunching the here, there is no mal-handling of the back and spine.
back an exhalation is done sharply followed by a retention Asa matter offact, the kriyas such as
and Uien sucking the abdomen in. The suction is quite rigorous. Uddiyana, Kapalabhati and Agnisara
But traditionally, the learning process is quite different are best learnt in supine positions,
Basically Uddiyana is taught in shvasa kriya of asanas so that there is no back-tampering and spine
Particularly the steady postures are used. Uddiyana kriya and tampering.
mudra is attempted in various, numerous asanas. Those
attempts are made in various postures such as. Now, let us consider some basic lessons of Uddiyana kriya
and mudra in shavasana after extensive orientation and
Standing
preparations which have taken place in yogasanas.
Seating
Prone 1) Exhalative Uddiyana kriya
Supine One must settle down in one of the supine positions such

66 / Pranayama
Pranayama / 67
 “ |shava“"a a"<< down in body, mind and breath in In the above exercises, one may attempt crescent moon
a short while and become steady in that asana.Then, evolve
shapes with progressive depth and length. By inhalative
and develop breath awareness and advertence. Become
and exhalative process, one will learn the uddiyana strokes
breath conscious, breath sensitive and brea,hif,ed
from bottom to top (inhalative) and top to bottom
„mnTem!r', ta dCeper “d Profound exhalation by (exhalative).
supplementary phases. Along with exhalation, one must
distend, let go and Batten the abdomen. The abdominal 4) Pranic Technology in Uddiyana
organs too should be deflated. One must learn the There is a marvel here. Both, bottom to top strokes of
correspondence of exhalation and abdominal contraction uddiyana and alternately top to bottom strokes can be given
sue ton and deflation. The process of abdominal in inhalation itself. Thus, both the strokes are possible.
contraction iscalled Uddiyana kriya. Basically, along with Again exhalatively too, there can be both kinds of
exhalation and corresponding volume of exhalation, one udefiyana. This is difficult to imagine but easy to execute
must learn abdominal deflation. with pranic technology.
2) Post-Exhalative Uddiyana kriya 5) Rotary Uddiyana
This is the second prayoga or module of uddiyana kriya Inhalations and exhalations can form a circle or orbit and
ere, one must flush out the exhalation with supplements exhalative or inhalative uddiyana phases can be practiced
to complete the possible exhalation. After exhalation, one in diagrammatical forms. Some of these sets of diagrams
must start deflating and contracting as well as sucking are depicted below.
fm n^°me" f aM?minal O'®™- This implies retention
for uddiyana knya after the exhalation is over. CYCLE 1 CYCLE 2 CYCLE 3

3) Initiative Uddiyana kriya

The uddiyana kriya is commenced with voluntary
mhalanon. The abdomen goes inwards when the in-breath
is taken. Thus the in-going belly and organs are
oordmated with the in-going breath. This can be
attempted conveniently in every third or fourth breath
which will be a voluntary breath. Those two or three cycles
CYCLE 4 CYCLE 5 CYCLE 6
lllrSP rS°Very,and Wi" Create 3 ™-uP ^ uddiyana.
After the uddiyana kriya ends, one may inhale by relaxing
the suction and inhale mechanically and even

uddiyana1011311^ ^ three basic kriyas of

68 / Pranayama
Pranayama / 69
 The diagram shows that circular breathing has an
N) Circular exhalation and uddiyana:
exhalation phase shown as a disc inside the orbit. The
1) clockwise and
disc rotates gradually, cycle by cycle. Thus, it creates a
2) Anti-clockwise
rotary movement in a cluster of cycles (such as six cycles
Also, circular exhalations to be done across.
in the above diagram).
O) Circular, inhalative and uddiyana:
6) Nauli L’ddiyana 1) Clockwise
In the above five exercises, there were uddiyana strokes 2) Anti-clockwise.
along the spine or in an up-down direction. But here, the And, similarly done across the torso.
strokes come across the spine in the abdomen. The strokes P) Spiral breathing and exhalative uddiyana,
will be from right to left and/or from left to right. Thus, Q) Spiral breathing and inhalative uddiyana,
the crescent moon will appear across the abdomen. R) P and Q can be driven in opposite directions;, so that
These are the following modes: clockwise and anti-clockwise strokes can be
A) Exhalative strokes, all from right to left, attempted.
B) Exhalative strokes from right to left,
C) Exhalative strokes alternating from right to left and NOTE : With each of these uddiyana kriyas, there can be a
left to right, retention (kumbhaka) attached and a mudra
D) Exhalative right to left, inhalative left to right, executed. Then, countless modes of uddiyana kriya
exhalative right to left, inhalative left to right, will be available to a sadhaka in Pranic kriyas. These
E) Inhalative strokes, all from right to left, will be further described later.
F) Inhalative strokes; all from left to right!
G) Rotary uddiyana, clockwise,
H) Rotary uddiyana, anti-clockwise,
I) Exhalations to be alternated with obverse and reverse
cones or triangles and uddiyana kriya to be
incorporated therein.
J) All reverse, conical, triangular phases with uddiyana
incorporated (in exhalations).
K) All obverse conical/triangular exhalations with
uddiyana kriya incorporated,
L) All reverse conical/triangular inhalations with
uddiyana kriya incorporated,
M) All obverse conical/triangular inhalations with
uddiyana kriya.

70 / Pranayama
Pranayama / 71
 Various graphic modes described in chapter 10 may be
used in the above modes or even the numerous pranic modes.
It must be noted that the above classes are pancha-vayu modes;
CHAPTER : 12
the reference here is to prana-vayu (not oxygen), a'pana-vayu,
samana-vayu, udana-vayu and vyana-vayu. But these are not
UDDIYANA MUDRA five pranas and unless the pranakriyas are used, the pranas
will not be activated or applied.
Most importantly, it is pertinent not to mix up vayu kriya
Having tried and practiced various exercises of and prana-kriya and not to confuse the five vayus and five
uddiyanakriya as described in the previous chapter and in pranas with each other, despite them having the same names.
shvasakriya of various asanas, one can then try retention and The prana and Vayu are substantially different.
mudra as well. But before attempting those, one must be used ' As there are four kriyas and mudras of five vayus, there
to uddiyana kriya.Then this mudra must be attempted in a are four kriyas and five mudras of uddiyana of five pranas as
supine pose such as shavasana. After a profound exhalation, well,
one must hold the breath and go for abdominal suction These are:
contraction and deflation. Quacks will call this outer retention 1) Prana-Vyana uddiyana
as ‘Bahya Kumbhaka.’ Then, one should attempt what this 2) Apana-Vyana uddiyana
science is called, ‘Panchavayu Uddiyana.’ 3) Udana-Vyana uddiyana
These are four kinds. 4) Santana-Vyana uddiyana.
1) Making an exhalation with reference to head, brain, These four ultimately become 350! The clarification for
face which is a head-brain confinement in exhalation. how we come to this number will come later. Once the pranic-
After such an exhalation, attempting uddiyana is called uddiyana kriya and mudra are commenced, then the vista of
udanic uddiyana or udan-vyana uddiyana. Shatchakra uddiyana kriya and Panchatattva uddiyana kriya
2) When the exhalation is by chest confinement and opens out.
uddiyana has been done, it is Pranic-uddiyana or prana- The pranic Uddiyana, tattvik Uddiyana and chakrik
vyana uddiyana. Uddiyana are all aspects of essential yog.
3) When exhalation is confined to the navel band Uddiyana kriya and mudra become profound by Agnisar
followed by uddiyana mudra, it is Samanic uddiyana kriya and Kapalabhati kriya, which we will see in the next
or Saman-vyana uddiyana. chapter. Here it is just coming as a vital piece of information
4) When the exhalation is in the pelvic-perinium to expose the reader/sadhaka to a repertoire of uddiyana.
confinement area and is followed by retention, itis 1) Prithvi-tattva prana kriya uddiyana
called apanic uddiyana or apana-vyana uddiyana. 2) Prithvi-tattva uddiyana
3) Aap-tattva prana kriya uddiyana
4) Aap-tattva kriya uddiyana

72 / Pranayama
Pranayama / 73
 5) Tej-tattva prana kriya uddiyana
6) Tej-tattva kriya uddiyana
7) Vayu-tattva prana kriya uddiyana
8) Vayu tattva kriya uddiyana Chaper : 13
9) Aakash-tattva prana kriya uddiyana
10) Aakash-tattva kriya uddiyana AGNISARA KRIYA
11) Muladhar pranakriya uddiyana
12) Muladhara chakra kriya uddiyana
13) Svadhisthana pranaknya uddiyana
14) Svasisthana chakra kriya uddiyana Agni is vitally important in the metabolism of the entire
15) Manipuraka pranakriya uddiyana bio-world. Agni is an invariable concomittant of life. Food
16) Manipurika chakra kriya uddiyana ingestion is another characteristic of life. Food needs a certain
17) Anahata pranakriya uddiyana temperature to aid the process of digestion. The cells in the
18) Anahata chakra knya uddiyana belly have a certain temperature thus giving rise to the term
19) Vishudhi pranakriya uddiyana ‘gastric fire.’ In the food that we eat, the cooling or heating
20) Vishudhichakra kriya uddiyana process is vital in making it edible. The gastric fire has an
21) Ajna pranakriya uddiyana indispensable role. Temperature variations are important in
22) Ajna chakra kriya uddiyana. human food. Thus, cooling, boiling, burning, roasting and
So also in Pranayama, there are: frying are all agnikriyas; agni kriyas encompass the whole
1) Chandrabhedhana uddiyana range from freezing to boiling. (Refrigeration too is a form of
2) Surya bhedana uddiyana agni kriya, where temperatures are taken to sub-zero levels.)
3) Ujjayi uddiyana The human abdomen is an astonishing chemical complex.
4) Bhramari uddiyana All eaten food is processed here under a mixture of air,
5) Pratiloma uddiyana temperature and chemicals. Aap, agni and vayu have an
6) Sheetali, Sheetakari uddiyana. incredible role on the food that is eaten. The food is turned
As Agnisara and Kapalabhati kriyas compliment uddiyana into enzymes and nutrients by abdominal processing where
kriya and mudra, we shall first take up the agnisara kriya next. the gastric fire must work efficiently and flexibly as well as
suitably for ideal metabolism.
For efficient cooking, a well-equipped kitchen is
necessary;
Similarly, the cook within the abdomen is equally
important or even more important Our systemic
kitchen will be working round the clock from
birth to death. It is a true marvel of nature.

74 / Pranayama Pranayama / 75
 and escalating can work on itself. Thus, Agni-sara kriya
The belly works in three shifts, without a break or summer
becomes an all-important kriya. From a physical, scientific
holidays, and processes, converts, degrades the food or
point of view one can consider the following conditions :
decomposes the food for excretion.
(Earth+/- Fire) : like Earth heated or cooled, that is not by
The systemic body process changes and
physically modifying the temperatures,
transforms the food for body matter
but arriving at the characteristic changes
which are skin, flesh, muscle, bones,
marrow, tissues, fibres and cells. by temperatures;
(Water+/- Fire) : similarly water, heated or cooled, effects
According to Upanishadic wisdom, similar characteristic changes...
food is also transmuted for essence (Air +/- Fire) : similarly air, heated or cooled, effects
of mind. characteristic changes and not physical
changes...
3TWTf? rirT: I (Fire brings about just an increase or decrease in temperatures)
In case of
For Adhyatma, the intake ofpure, (Akash +/- Fire): Akash is given the same treatment.
sattvic food is important While
Yog does the super processing to transmute The sara too is very significant. It is “Agnisara” meaning
the food, yogasana, pranayama, kriyas, the essence of agni. The process for the neophyte is as follows.
mudras and bandhas are all part ofits technology. Make a complete exhalation and hold the breath and in
And additionally, yog-dharma plays quick succession suck, relax, suck, relax, suck, relax the
an exalted role.
abdomen during the retention. There can possibly be
Uddiyana kriya is one of such kriyas, which work on this 10—20—40—50—80—100 such strokes.
perspective. Agnisara kriya is another such kriya, which uses When the retention time comes to an end, the kriya should
vayu and agni tattva by dynamics and prana. Agni tattva is be suspended and inhalation taken; after a couple of normal
important in such processing to modify the agni aspect. Agni breathing cycles, there will be a second round of it. A cluster
kriya can work on: of 5, 6, 7 or 8 rounds can be performed.
This kriya sets right the agni in body as well as in mind
Earth matter of body-mind
and modifies it for different manifestations.
Water matter of body-mind
Air matter of body-mind Some Basic Exercises :
Akash (space) matter of body-mind. As in Uddiyana kriya, the preliminaries are to be learnt in
We can easily imagine that fire either moderates or fuels supine positions such as shavasana. Here too, the preliminaries
the inner metabolism; temperature modulation can work in are learnt in shavasana, so that the head, back and spine are
elements such as earth, water, air and space. Agni dwindling steady and not vigorously oscillated. Again, it may be

Pranayama / 77
76 / Pranayama
 mentioned here that no text speaks of this but the age-old
tradition of learning and teaching had this. Then the fourth variable is a large package of nearly 350
Thus this is totally unknown. More importantly in classical Pranakriyas. This is an essential agnisara kriya. There can be
tradition this kriya is already inducted in some of the yog Panchatattva agnisara, and Shatchakra agnisara kriya. These
asanas. Apart from some of the steady supine poses, it is work in a major way for culturing the chitta. But it subserves
attempted in some of the forward bending, twisting,’back an ulterior purpose as well. It has remedial value as well. It
bending and inverted asanas. Thus the real broad preliminaries can be a good exerciser and conditioner of digestive and
are accomplished in asanas itself. Here the attempts must be excretory organs. It thus comes in the consumer package of
in shavasana rather than the seated positions where the trunk, yog in the modem world. There is a similar kriya called
back, shoulder and head will be unduly jerked and jolted. Kapalabhati, which is a kind of pranayama in neo-yog. But it
As said earlier, it can be done by settling down in a supine is one of the Shatkriyas of classical and textual Hathayoga.
position such as shavasana. Then, after exhaling completely These kriyas are neti, dhauti, basti, nauli, Kapalabhati and
one should hold the breath, and the abdomen should be given tratak, but in pop-yog, but Kapalabhati becomes pranayana
successive strokes like: in neo-yog.

Suck-relax, suck-relax, Suck-relax...

Then, taking note of the rhythm, one can slowly decelerate

until it becomes ‘slow’, again come to its original tempo and
accelerate thereafter, until it becomes ‘fast’. Gradually, one
must be able to render it in: Slow, Medium and Fast tempos.
In slow tempo, the suction will be deeper and in the faster
tempo it will be surfacial and superficial. The effect of the
three tempos will be different and thus, tempo is the first
variable of agnisar kriya. The second variable is Desha for
region).

Here, in the exhalation which proceeds

the kriya, one can opt for breath-confinement
in regions such as brain, chest, abdomen and
pelvis. This is the second variable ofAgnisara kriya.
The third variable is the Graphic mode.
Here, the preceding exhalation should be given a graphic
mode (or shape) such as cylindrical, obverse conical, reverse
conical and circular.

78 / Pranayama
Pranayama / 79
 2) In Bhasrika, the volume of breathing is important. Nostrils
are heavily involved in forceful breathing. The inhalations
are sharp and short but in exhalation they are sharp, but
Chapter: 14 very very short and thick. In Kapalabhati, both are short
and thick but not necessarily voluminous. Most
importantly, there is an uddiyanik stroke, deliberately
KAPALABHATI
given, during exhalation.
3) In Bhasrika, the exhalations are made from the head or
brain; thus it feels light after a few rounds. In comparison,
At the outset, we must understand the distinction between Kapalabhati does not come from the brain. Bhasrika
Agnisara and Kapalabhati. There are similar jolts to the creates a discharge in the brain, while in Kapalabhati, the
abdomen here as in Agnisara. The suction and relaxation of discharge is in the abdomen.
the abdomen takes place as in Agnisara kriya. In Agnisara, 4) Bhasrika stroke begins with the exhalation, while
there is a post-exhalative retention and during retention the Kapalabhati begins after the exhalation.
kriya of abdominal suction and relaxation takes place in quick 5) In Bhastrika, exhalation is a response to inhalation, while
succession. However, in Kapalabhati, it is as follows: in Kapalabhati, inhalation is in response to exhalation.
Exale, suck 6) A round of Bhasrika makes the brain light, while in
Inhale, relax Kapalabhati, the abdomen initiates the exercise.
Exhale, suck 7) Bhasrika deals with voluminious inhalation and exhalation
Inhale, relax but that is not the case with Kapalabhati.
Exhale, suck 8) The three speeds are important in Kapalabhati but not in
Inhale, relax in quick succession. Bhasrika. There is no speed variation in Bhasrika

The rapid breathing is like a kerosene pump, which is pranayama.

In Bhasrika, almost 2 rounds can be attempted in the
operated in quick succession. The Kapalabhati breathing
beginning and may be increased later as per necessity.
should not be complete and full. Kapalabhati breathing is like
a kind ofbellows-breathing. Like Agnisara kriya, this too can Some primary lessons in Kapalabhati:
be done in three tempos -slow, medium and fast. This too has As in Uddiyana and Agnisara, Kapalabhati is best learnt
pranakriya, tattva kriya and chakra kriya.
initially in a supine position. Unless one is very well versed
A neophyte may have confusion between bhasrika in these kriyas, one should not attempt these in a seated
pranayama and Kapalabhati kriya. The following may be position. Here is a short example of how one can start one s
considered here.
practice.
1) In Bhasrika, the breathing process and momentum will One should lie down in a supine position such as shavasana
jerk and jolt the abdomen. But in Kapalabhati, it is and settle down in body, mind, breath and the cells of body in
uddiyanik.

80 / Pranayama Pranayama / 81
 about 3 to 4 minutes. Evolve the breath awareness Then to
One can also change the strokes of exhalation thus causing
an^oDerate^h ^ ^ deep’profound ^halations modulations in Kapalabhati kriya. At a later point in time,
and operate the abdomen like bellows. In each exhalation
movement the abdomen will be given an uddiyanik stroke one will understand
be dn mha at,0n:the uddlVana will be relaxed. This needs to Pranic Kapalabhati
be done successively for 15, 20, 25 or 30 times. When the Kapalabhati of Panchatattva
uddiyana strokes start fading out, a break can be taken After Kapalabhati of Shat chakras.
a few recovery cycles (normal breathing), one can restart after
These are essential paradigms.
S^foa1™sis?rs“o"d™™d
oundS, 10, 12 cycles can be allempled and laer increased All these kriyas can take place first in normal breathing,
watching its velocity and density pattern, and then with heavy-
I here are characteristic variations in Kapalabhati kriya
duty, inscriptive exhalation as well as feather-touch, tender
Thus, Kapalabhati can be perfonned after exhalation in briii
onfinement or chesl confinement or abdominal confinement exhalation.
Now, we have a new topic to consider: tender and silky
p vie confinement! This is one set of variables Then, there
can be graphic modulations preceding exhalattons. ™s h« and/or sublime breathing.
been discussed earlier in chapter 10. These arc: Before going to the next chapter, a final comment on
Kapalabhati kriya. As mentioned earlier, it takes place after
Cylindrical exhalation
exhalation. But there is also a tradition which suggests that
Linear exhalation
this kriya (only in the preliminary stages) may be attempted
Columnar exhalation after inhalation. This is an option, however, only for the
Reverse conical/triangular exhalation isolated few. This kriya, according to the classical tradition,
Obverse conical/triangular exhalation. must take place only after exhalation.
Spiral exhalation
Circular exhalation and
Alternated conical exhalations.

Kapalabtutikriya°rm an°‘her ** °f modula,ors

.saxm^ c T'eS f°r exhala,i‘™' Since uddiyana

h.sc^bedo'r ’T °r Va"Cy in ttK abdominal
s be done along and across the abdomen This can be

3Sns. W'th Chan8i"g "* S“Pine

,he head' ^sideways

82 / Prana yama
Pranayama / 83
 fine, refined, silky and rarified.This conditioning is an
important one.
Chapter: 15 In quack practices, deep and slow (or thin) breathing itself
is pranayama. Slow (or thin) breathing implies a great ability
to control. Thus, it entails great intent, effort, practice,
FINE, REFINED, SOFT, SILKY, advertence, mindfulness and undulating conditions in mind.
TENDER, RARIFIED BREATHING Teachers often instruct their pupils: “Slowly inhale”or
“Slowly exhale.’’Slow breathing is to be suggested. Let me
give you an analogy here; what is the difference between
“slowly cycling”and “slow cycling.”
The names of the different Pranayamas can give great
Slqwly cycling is either laziness or fatigue or casual
insight into their qualitative dynamics and aspects Two
cycling. While ‘slow cycling’ is actually an event and implies
pranayamas specifically, Anuloma and Pratiloma, very
a great amount of skill and control as well as mental
importantly have loma in their names. (Pranayamas such as
concentration. It needs a lot of learning, education, practice,
Bhasnka, Bhramari and Sheetali Pranayamas are exceptions.)
experiments with great intent and priority. Pranayama teachers
Loma means hair; pranayama is compared to the fineness of
need to emphasise on this. Slow breathing, initially, is a
a strand of hair. The breath should become fine, soft and tender
mindful exercise; with practice, one can evolve fine or refined
to influence the hair. Earlier, we had considered velocity as
breathing effortlessly.
one of the variables in breath conditoning. Extremely low-
At this point, we need to understand what kind of matter
velocity breath tends to be thin, fine, soft, silky and tender. In
is breath. It is such an entity that if you bring in one quality, a
Pranayama, a major component is to be regulating the breath
set of other qualities follow. If you slow it down, it becdmes
and in turn, to be regulated by the breath. There are a few
fine. If you try to make it tender and gentle, it invariably
primary exercises with respect to velocity apart from:
becomes slow.Therefore, such a conditioning has multifaceted
Volume advantages.
Density Here are some observations with respect to our breath
Confinement matter:
Aerodynamics 1) Thin breath (rarified) is not a rapid-fire breath,
Graphic modes 2) Thick breath is not slow,
Postural modes and 3) High-velocity breath is high-density breath.
Pranic modes. 4) Slow breath is not high in density.
Velocity is a major faclor to be exercised, practiced and High-velocity breath = High-density breath
studied. One has to use the breath as a kind of exclusive Low-velocity breath= Subtler breath.
conditioner and make it low velocity, tender, soft, delicate, So far as breath and breathing is concerned, it is
predominantly dealing with gaseous matter. Solid, liquid and
84 / Pranayama
Pranayama / 85
 gaseous are three kinds of matter. The solid and fluid matters will require acts like ‘cabling the breath’and/or ‘cabling the
have an inherent density or viscosity. entire Fibrous network’ with the precision of ‘threading the
In a 20-litre container, you can fill maximum 20 litres of needle.’
water. But what about air? It can exert a pressure of 1/10000 With practice, one has to overcome haste and develop the
lbs per square inch to even 1000 lbs or more per square inch. tenderness and delicacy of mind, a quiet and serene condition
That is the uniqueness of gaseous matter. One has to leam of mind.
and develop the physical and mental control to breathe slowly; Our breath teaches us a very valuable lesson for us to
gradually with practice, more soberly and slowly. Over a imbibe Yog, yogic mind, yogic culture, yogic philosophy, yogic
period of time, one should leam to handle or manage a greater religion and yogic conduct.
volume of breath with tremendous control and at a lower It will teach us patience, steadiness, steadfastness,
velocity or pace have a tender and silken quality to that breath. compbsedness, innateness, single-pointedness,
When a layman is asked to take a deep or voluminous circumspectness and such associated qualities.
breath, he or she makes it sharp and thick. But a mature student
❖ *>
of Yog tries to combine both these aspects - that is
extraordinarily low-velocity-density breath with an unusual
and extraordinary volume. This pranayamic breath is
compared to the act of threading a needle: it is subtle, thin,
tender and basically requires steadiness, skill, integration,
involvement and concentration. The threading act requires
good eyesight; similarly to culture our breathing, we need
inner mind or sight to evolve this subtler breathing.
Now, we will delve into this very important aspect of how
to train for this subtle breathing. Also, it needs to be noted
that this subtle breathing has to be attempted and negotiated
in locations such as :
1) Pelvic-perineum region,
2) Umbilical-abdominal region,
3) Diaphragmatic region,
4) Thoracic region and the
5) Facial-nasal region.
Such a practice becomes great education in ‘breath driving’
or breath negotiations. One must realise that inside us there is
a delicate and subtle ‘breath vessels network’ which is
something like the blood vessels network. Such a network

86 / Pranayama Pranayama / 87
 There is no express and explicit Sharira-ayama or Chitta-
ayama or Indriya-ayama, Vasanayama, KJeshayama. Why only
Chapter : 16 Prana-ayama? There are yama and niyama but po ‘ayama’
except for prana.
NOT TO HASTEN TO SEATING One of the reasons is that by prana being regulated,
everything else is being regulated, and by Prana not being
PRANAYAMA regulated, nothing is regulated in the true sense.
There is a great and incredible study of prana in the science
and philosophy of yog. Thus, it has this impeccable theorem:
Pranayama begins as shvasayama. All preparatories and ‘Pranayama is Sarva-ayama
preliminaries of Pranayama are in shvasayama and by and no ayama is essentially
shvasayama. an ayama unless it is Pranayama. ’
Sometimes, children are taught to fashion alphabets on a The pranic studies in yog have an incredible depth.
slate rather than on paper. The surface of a slate can be used Prana is a mysterious energy often overlooked by
again and again many times by effacing it; similarly, modem sciences; they have no clue or notion about its
pranayamic experimentations, learnings, practices are carried powers.
out on and through the breath. This will ensure that our
rudimentary attempts do not have lasting effects. Prana, according to mysticism, is a Shakti
Most beginners dread as to what will happen if something Or an Adi-Shakti which, even metaphysics,
goes wrong. Breath is rehewed roughly 21,600 times every is clueless about
day. Thus, any wrong has a lasting effect of little more than a Can mortal man achieve ayama of an immortal, eternal
few seconds. Breath is renewed and there is no pile up of and indestructible power? This is the central question.
waste or build-up of‘gas baggage’ since there is a recycling In a way, pranayama is not done by us. A later chapter
process of supreme nature. will consider this aspect of ‘who does Pranayama.’ We have
Thus, Shvasayama is the best process for learning the yet to consider what is Prana and its ayama; that is why it all
mysterious Pranayama. commences with shvasa and shvasayama. This basic training
After all, Prana is a deducible aspect but invisible, and education and Prayogas are extremely important. It is an
ungraspable and an imperceptible principle, how can one extensive process.
regulate it?
Firstly, the body needs to be
The other question is that when yog does not speak about
steady, relaxed and passive,
‘ Ayama’ (control) of the body, mind, psyche, senses,tendency
as well as comfortable.
at all, why it brings the aspect of ayama for Prana only.
Hence, the supine position or shavasana is ideal.

88 / Pranayama
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 ‘regulating prana ’
Thus, even if texts have not considered shavasana to learn
the precept of Pranayama, tradition has laid great stress on it but it really means
and the classical tradition has particularly recommended ‘to be regulated by prana. ’
shavasana for such training. The mystery and travesty is that we are, in fact, regulated
There should be no haste to commence pranayama in the by our vasanas and karmas. But when the prana regulates us,
seated position. If that is done, then most of your awareness, the vasanas and karmas are temporarily DETHRONED and
advertence, cautions and efforts will be allocated and directed prana is given a CORONATION. This is one of the centric
towards the position and the breath will be almost neglected. theorems which comes in the ‘Yog Vasishtha.’ It says
This is unjustifiable and hence the classical tradition “Pranayama immerses vasana. ”
recommends and it suggests to The point in that implied meaning is that Pranayama is
Opt for supine position until a thorough ‘TO BE REGULATED BY PRANA
proficiency is attained in Shvasayanta And NOT regulating prana which
and Pranayama, rather than a hurried attempt to is an extremely far-fetched idea. ’
try and adhere to a seated position.
Of course, when we deal with prana, pranamaya kosha
Attempting Pranayama with an unsteady and weak spine and pranayama in later chapters, this will become evident.
(imprecise state of spine and the nervous energy) is absolutely Here, it may be hinted that one of the main pranakriyas is the
unjustifiable and improper. Doing with such neglect will be Vachika kriya of Madhyama Vaam, meaning the kriya of silent
dangerous and harmful. oration - that is silently uttering literal letters, beeja mantras
The spine, back and trunk are best cared for in a perfectly or mantras or naama. Without this aspect of silent speech
supine posture such as shavasana. This is the main reason called Madhyama vaani, no prana kriya is ever possible, even
why shavasana is advocated so strongly. The head too is rested as an exception. The organ of speech (Vaacha) is presided
and steady which is equally important. In the seated position, over by the goddess Saraswati. Thus these are called Saraswat
the brain and neck are unsupported and thus unsteady. There
kriyas.
is no point in waging a war with the spine, back, neck and Therefore silent, oral speech called Vaachika kriya
head under the pretext of pranayama. Hence this caution “not becomes Saraswat kriya (meaning kriya presided over by
to hasten for pranayama in the seated position.” goddess Saraswati, the goddess of knowledge and wisdom).
Now, coming to another aspect, one can regulate Saraswat kriyas initiate prana kriyas and prana kriyas result
something which is in one’s voluntary control. In other words, into pranayama, by which we are regulated.
only controllable things can be regulated. When pranayama Man can only dabble, splash, immerse and douse in nature-
is considered as ‘regulating prana’, is it really possible? Can made or god-given things. Thus Yog does not empower man
we regulate prana under whose mercy we exist? Certainly to regulate prana but be regulated by prana and leave it to
not. Pranayama really does not mean Saraswati, the goddess of knowledge and wisdom.

Pranayama / 91
90 / Pranayama
 Anyway, a lot of education is required with respect to 8) Maximum spacing between thighs of swastikasana or
Usages padmasana and waist.
Applications 9) Sit as the Gita postulates in the sixth chapter:
Addressals “Samanakayashiro grivaa.”
10) To sit in the tri-unnata state as the Shvetashvatara
by associated breath and breathing as well as the
Upanishad says.
Usages 11) The neck and head are usually erect and straight. But for
Applications certain specific purposes the chin may be brought down
Addressals to fit in the notch.
12) Assume swastikasana or bhadrasana or siddhasana or
on the breath, and for the breath. This is an extensive and
simple seated postures.
exhaustive as well as elaborate process and the best way to
13) Padmasana may be taken if long seating is possible but
have that education is in a supine position such as shavasana
and not out of fascination.
14) Shoulders must be rolled back and down so also in a
NOT TO HASTEN TO broadened condition.
SEA TED A TTEMPTS. 15) Breast bone (sternum) must be lifted and steady.
Once the basics become profound, one can venture to sit 16) Palms must be rested on the knees on their back, Jnana
and have further education, training and experimentations, mudra is not necessary when learning preliminaries.
like: 17) Alternately palms may be kept one over the other facing
1) To sit steady, straight, erect, firm upwards at the centre of crossing of legs.
and related in trunk, preferably (left palm is kept over the right palm).
taking support of the wall. 18) Mouth, jaw, face must be relaxed.
2) To sit firm, steady and reinforced 19) When the jaws relax, there will be a slight space between
using the breathing as a fortifying agent. upper teeth and lower teeth; they should not touch each
3) Assume the above position breath-by-breath and by .the other.The lower teeth should be slightly behind the upper.
breath with breath-coated bio-mechanics and Psycho¬ 20) Lips in a state touching, not touching. There should be no
dynamics, as well as breath-based bio-dynamics and pressure nor should they be stuck.
psycho-dynamics. 21) Facial muscles should be dropped down and relaxed.
4) Evolve vigilance of and for the spine as well as the whole 22) Eyelids in a state touching, not touching.
back 23) Eyeballs must rest downwards and not make their presence
5) Maintain the waist, pelvis and keep them well-elated. felt in the sockets while the eyes are closed.
6) Keep the abdominal walls, diaphragm and chest erect. 24) The tongue should be restful and in seating positionthe
7) Decompressed condition of all latitudes of the trunk. tip of the tongue will gently touch the backof the upper
teeth.

92 / Pranayama
Pranayama / 93
 25) The mouth should be in such a state that the saliva will
not ooze from the mouth. So disturbances will be
prevented.
The teacher must prepare the student to such a condition
Chapter: 17
that he/she will not need constant reminders to sit erect. This
is done by evolving breath awareness and breath activities in
various asanas in their INTRODUCING MUDRAS AND
Doing BANDHAS
Evolving
Correcting
Maintaining and
The beginner in pranayama must be familiar and aquainted
Releasing phases. So also one should evolve freedom, with some of the basic mudras and many of the secondary
ease, efficacy and steadiness in asanas. Ratanjali himself mudras as well as bandhas. All these are available today in
prescribes that some of the texts in Hatha Yog.

‘Asanic proficiency All the teachers of pranayama refer to

is a qualification for pranayama. * Mulabandha mudra/bandha,
Uddiyana mudra/bandha
As often said, breath usages, applications conditionings Jalandara mudra/bandha.
and culturing is an important aspect of accomplished Modem quack teachers have confusion about the three
yogasanas. The trunk, the spine as well as the waist have great bandhas and mudras. Some of them are so ignorant that they
education in asanas in relation to breath as well as the other hold with conviction that these three bandhas and mudras are
way around.
one and the same. These three bandhas and mudras are
A teacher, classically trained and educated, makes the incomparably different. Modem teachers teach mudras under
student aware of it. Then there is great training with respect the name of bandhas. Now let us take a classical and pedantic
to esoteric knyas of the spine in asanas. approach.
Then the breathing, uddiyana, agnikriya, Kapalabhati all The main statement here will be:
these appear to be like vast oceans.
‘No one can ever teach
No doubt higher, essential and the esoterics of pranayama anyone the three bandhas,
are m seated conditions. However, this does not belittle the nor do they need to be taught
preparatories, which take place in supine positions and
It is not even formally learned nor need to be learnt. A
shavasana in particular.
proficient and accomplished yogi is a beneficiary of these.’
The mudra-traya (three mudras) never become bandha-
traya (three bandhas). What is attempted, learned and taught
are only the three mudras.
94 / Pranayama
Pranayama / 95
 No syllabus includes the three bandhas A student in Shvasayama and Pranayama needs to leam
in the classical gurukula process. jalandara mudra, uddiyana mudra and mulabandha mudra
amongst other mudras. But one should not have a mistaken
The bandha-traya (or the braid of the bandhas) only come
notion that what is being attempted in one of these are bandhas.
in kumbhaka pranayama of accomplished yogis Like
Hence an earlier statement, clarifying that there cannot be
Yagnavalkya, Matsyendranath, Gorakanath, Jnaaneshvar and
attempts or trials or learning endeavours of bandhatraya.
such siddha yogis. Let us now see how these three mudras
are not bandhas. A seeker could ask which of the three mudras must be
learnt first. An answer has already been suggested by
Each of these mudras can be performed singularly and
discussing uddiyana mudra first in a previous chapter.
independently. This means that there can only be mulabandha
Thus, the mudra process in shvasayama and pranayama
mudra or uddiyana mudra or jalandara mudra. However, these
will be led by uddiyana mudra, followed by the mulabandha
cannot exclusively be mulabandha or uddiyana bandha or
mudra and the jalandara mudra. Later, uddiyana, mudra and
jalandara bandha. Bandhas mean it is a composite position
jalandara mudra can be attempted in the seated position. These
and these come in quick succession or simultaneously. Thus
attempts are done after profound exhalations. The order of
there is a reference to them as bandha-traya. There are only
three bandhas in yog technology and science. Mudras, these mudras can be in the two following ways.
however, are many. 1) Uddiyana followed by Mulabandha and Jalandara in

Bandhatraya can come only in kumbhaka pranayama, quick succession, and

2) Uddiyana followed by Jalandara and then
which is the body of puraka-kumbhaka-rechaka or puraka-
rechaka-kumbhaka (bahya and antara kumbhakas) of a Mulabandha.
In some of the specific aerodynamics, the process may be:
proficient siddha yogi and never ever for an aspirant or a
sadhaka in yog. Bandha-traya cannot take place after MULABANDHA MUDRA
exhalation or after inhalation. (NOTE: It must be noted here
A/
only as a piece of information that mere inhalations are not
UDDIYANA MUDRA
puraka, exhalations are not rechaka and retentions are not
kumbhakas as often mentioned in their literal translations.
1 his will be elaborated in a later chapter).
A,
JALANDARA MUDRA
The bandhatraya can not be done after an exhalation or
OR
after inhalation when there is no pranayama. The mudras, like
MULABANDHA MUDRA
the asanas, may be practiced separately; for example, the
uddiyana mudra or the ashvini mudra or the shanmukhi mudra
can be practiced individually and separately. But the bandhas JALANDARA MUDRA
are inclusive aspects, and if they are practiced separately then
they morph into mudras.
A,
UDDIYANA MUDRA in quick succession.

96 / Pranayama Pranayama / 97
 aj>e8inner must ideall>' alte”P' Mufabandha
AAR MUDRA
TEJ MUDRA
Thus we have: VA YU MUDRA
uddiyana jalandara mudra NAB HO MUDRA (THESE ARE ALL OF THE
HANDS)
OR
ASHVINI MUDRA
UDDIYANA MULABANDHAMUDRA SHANMUKHI MUDRA
Now Ihwe are two kinds of important uddiyanas: KAKI MUDRA
> Uddiyana mudra kriya starting from the anal mouth KHECHARI MUDRA
I his is mulabandhik uddiyana kriya
and many more.
2) Uddiyana kriya starting from the upper part i.e the
The keen student can look into hathayogic texts for further
dmphragm, which will be Jalabandarik Uddiyana
information. At this stage we need to consider uddiyana kriya
and mudra with reference to shvasayama and pranayama,
Thus there are either pelvis-anus originating uddivana
which we will address in the next chapter. As implied,
kriya mudra or diaphragmatic uddiyana kriya mudra In o^her
uddiyana kriya-mudra becomes the most important one.
Td or
end or the
,‘h upper
r°"-UPend. C“ ““ tarn “he toler

we °n
beCOme famihar With the Prana MyM.
formi i f
\ C t0 SCe th,S dlfference more clearly. The
formulae for the two Prana kriyas are: *
1) LUM—VUM—RUM—UDDIYANA
2) RUM—VUM—LUM—UDDIYANA.
In the first, the roll-up will start from the pit of the bellv
^ 10 • e sec°nd, it will start from the brim of the belly The
latter'tat? from the region of the perineum and the

sZ'JsZ ,te Srgr’ *""" m“S' “

Generally students are made aware of only these three

zsr—-
3^ d n ShlVa Samhltaver’there are ^he
^ o*er texts; some of these

JNANA mudra
PRITHVI MUDRA

98 / Pranayama
Pranayama / 99
 is called uchhavasa purvaka;
Another kriya-mudra here would be after exhalation; a
Chapter: 18 post- exhalative uddiyana kriya and mudra. Therefore,
there will be a demarcation such as Exhalation -> kriya
retentive mudra.
UDDIYANA KRIYA AND MUDRA 2) In the second mode, the kriya will commence along with
exhalation. The kriya will continue after the exhalation is
over and then with the retentive phase the mudra can be
Many students are confused regarding the difference maintained. This is uchvasa-sahakriya and mudra.
between uddiyana kriya and uddiyana mudra. In a sense, all This can ideally be done with continuous flow with
mudras have a knya, a process. Thus uddiyana mudra has a relevant demarcation. This is exhalation uddiyana or
process, which is generally launched wih a voluntary concomitant uddiyana.
exhalation, suction, squeeze and elation of the abdomen. The Now follows a brief description of the kriya process. In
knya is the process initiated by several and composite or the first type, one must lie down in shavasana and settle down
successive actions for uddiyana to happen. Uddiyana mudra and go through the preliminaries explained on an earlier
is a locked and sealed condition of the abdominal suction as occasion as part of the preliminaries and preparatories of
long as retention (breath) lasts. Thus, uddiyana mudra is an shavasanapranayama. Then, take a deeper and resourceful
arrested condition of abdominal suction. It is a mudra in both inhalation, and exhale slightly, sharply; a deeper exhalation
senses, that is, gesture and seal. (possibly in stages). At the end of this, begin the kriya by
Sucked abdomen and deflated condition is a gesture and deflating, contracting and squeezing the abdominal band;.suck
the retention causes a lock or seal or arrestation. This will the abdomen towards the rib-cage or diaphragm. Stick the
persist as long as the retention lasts. When the retention time abdominal organs to the back and towards the dome of the
is over the grip of the mudra should be slowly relaxed. Then diaphragm. Maintain the suction-contraction-deflation during
the inhalation can follow. Alternately, the mudra can be an external retention (not a bahya kumbhaka). This is uddiyana
leased along with a controlled and steady inhalation. One kriya and if it is not maintained without variation until the
retention is on, it is a mudra. There should be no slackening
ThlnV SeCOndKattemPt after 3 or 4 normal or recovery cycles
en there can be another round consisting of 10 or 15 or 25 or dwindling of the above characteristics. Such an arrestation
such mudras. in abdominal conditions is called uddiyana mudra. When the
TWO-FOLD UDDIYANA: retention time is over, the grip on the abdomen should be
slowly and gradually released in a controlled manner and NOT
basical<lylddiyana ^ tW°-fo,d or oftwo 'W™ SUDDENLY.
This inhalation can be repeated after a few normal or
1) One mode of uddiyana kriya commences after a complete recovery cycles and a second attempt may be made as
exhalation followed by retention and uddiyana mudra. This described above.

100 / Pranayama
Pranayama / 101
 In the second type, the mudra can be slowly revoked in a e) Alternated obverse/reverse conical exhalation.
controlled or in a piecemeal manner or in multiple stages of 6) Top to bottom, obverse-reverse conical,
inflation. This too should be a gradual and not a sudden release. 7) Spiral exhalation,
In the second mode of uddiyana kriya-mudra, one should 8) Circular exhalation,
take a little deeper and sharp as well as substantial inhalation. 9) Exhalation ending with obverse cone,
Then a controlled and deeper exhalation should be 10) Exhalation ending with reverse cone,
commenced with uddiyanic mannerism or uddiyanic kriya. 11) Various (350) pranic modes,
This kriya will continue well beyond exhalation; thus the kriya 12) Crescent-moon exhalation,
can be continued even after the exhalation is over. The mudra 13) Chakrakriya exhalation,
must be immediately followed after the kriya is over in the 14) Panchatattva kriya exhalation.
retention phase. The above-mentioned abdominal conditions The various postural conditions will further add-to your
should be instated and maintained without any compromise repertoire and make the uddiyana kriya and mudra rich and
during retention. When the retention time is up, the release or profound. This evidently is a profound syllabus of uddiyana.
the revoking of uddiyana can take place in a graduated manner
METERED UDDIYANA
as described above. Then one should recover with a few
normal cycles of breathing and go for the second round of This is another very important consideration. It is called
uddiyana. There can be a cluster of 8, 10, 12, 15, 20 or 25 “Matra-baddha Uddiyana.”
such uddiyanas commensurate with one’s capacity. This prayog is very important for pranayama in ‘classical
mode.’ This is a mathematically framed uddiyana. It is also
FURTHER SUB-DIVISION OF THE TWO MODES rhythmic and important in classical pranayama. Importance
The above two modes have a subset comprising of of this mode is beyond any doubt. There is a set proportion
multiple and aerodynamic modes; these are also known as for the following phases.
graphic modes.The pre-uddiyanic exhalation can have the 1) Preparatory inhalation
following graphic modes. These will significantly modify 2) Preparatory exhalation
uddiyanic kriya and mudra. 3) Uddiyana kriya
1) Columnar exhalation. 4) Uddiyana mudra and
2) Cylindrical exhalation. 5) Revoking of mudras
3) Reverse conical/ triangular exhalation Now, let me introduce you to a preliminary lesson here.
4) Obverse conical / triangular exhalation Mentally count to ten rhythmically and complete the
5) Anterior to posterior preparatory inhalation in that time;
a) Columnar exhalation In the same rhythm, complete the exhalation in ten counts;
b) Cylindrical exhalation In ten counts, commence and complete uddiyana kriya
c) Obverse conical exhalation (suction-deflation of abdomen);
d) Reverse conical exhalation Hold the retention for ten counts with the mudra.

102 / Pranayama Pranayama / 103

 Slowly release the mudra in another ten counts. Standing postures
The above five phases will be in proportion of: Seating postures
10: 10: 10: 10: 10 Forward bending postures
meaning Back-bending postures
1 : 1 : 1 : 1 : 1 Lateral-bending postures
This will be ‘Samavritti uddiyana.’ Subsequently, other Rotational postures
proportions can be attempted when one is qualified and Inverted postures
capacitated. There can be various proportions such as: Supine postures and
a) 1 : 2 : 1 : 2 : 1 Prone postures.
b) 1 : 2 : 3 : 4 : 5
All these will cause modulations in uddiyana kriyas,
c) 5 : 4 : 4 : 3 : 3
modes and mudras. As seen so far uddiyana kriya and mudras
d) 2 : 1 : 2 : 1 : 2
is changed by posture and breath (exhalation) modulations or
e) 1 : 2 : 1 : 4 : 2 etc.
variables such as:
These are ‘ Visham-vritti uddiyanas’ which can be handled
with high proficiency and skill levels. Thus the uddiyanas Volume
become metered and help evolve control and capacity. Velocity
Now let us proceed to discover further more classes or Confinement
modes of uddiyana which makes this topic extremely Deployment
fascinating. Aerodynamics
Graphic modes
Cut Uddiyana modes'!
Design modes
The classical approach is very thorough education. It is Pranic modes etc.
not, as quacks like to believe, merely
Wehave seen some other modes of uddiyana, also called
“hunching the back after
“Cut Uddiyana ”
exhalation or during exhalation
and by pressing the hands on knees These are, in a way, the aerodynamics of exhalation.
or thighs, to suck the abdomen and TYPE 1
to hold till retention comes to an end”
This is with reference to diaphragm at the base of the
In fact, there is profound training in the classical approach. thorax. One is supposed to make a sharp exhalation, which is
It is an extensive and elaborate process, which commences in perpendicular from diaphragm to back. It is a sort of waterfall¬
asanic practices. There are several postural modes of uddiyana like or avalanche-like exhalation. It may appear like the
commenced in asanas. These postural asanic groups are: Niagara of breath. This should be followed by uddiyana kriya
and mudra. One should understand the graphic mode of
uddiyana, which will be peculiar.
104 / Pranayama Pranayama / 105
TYPE 2
Here the exhalation will be like shutter-down exhalation
from the top of the chest to waist or diaphragm to waist. This
sharp exhalation should be followed by uddiyana kriya and
uddiyana which will again be peculiar and grossly different
than the above type and the ones to follow. If uddiyana is a
sort of valley or crater, each of these other types will be Here the angle increases and the base becomes broader.
different types of valleys or craters. The cutter can be placed across the diaphragm. Thus the
These are sort of bladed uddiyanas. angulations will be towards the right and the left side of the
trunk.
TYPE 3
Here, the exhalative cut is angulated from diaphragm to
TYPE 6
shoulder blades rather than perpendicular. This is followed Here the breast-bone line should be extended down in the
by uddiyana kriya and uddiyana mudra. This will be another abdominal location and type 5 can be rendered below the
type of valley. diaphragm.
Crescent Moon Uddiyana Kriya:
TYPE 4
Uddiyana kriya can take a crescent moon form or shape:
Here the exhalative cut is made with downwards
angulations. From the diaphragm, the cut comes towards the
waist. This is followed by uddiyana kriya and mudra. Thus
yet another uddiyanic valley or crater is created.
TYPES
This one has two blades like the two sides of a triangle or This will be cast along the spine or even across the spine,
a reverse capital V.One blade will angulate towards the chest which will be described later as nauli-uddiyana. The crescent-
and the other one towards the abdomen. By different angles, moon uddiyana kriya has progressive uddiyanas. There are
the uddiyana will be modulated. Following diagram will basically three modes.
indicate those.
1) Inhalative uddiyana kriya
2) Exhalative uddiyana kriya
3) Dual uddiyana kriya.
1) Inhalative Uddiyana
This uddiyana kriya is related to inhalative breath. Along
with a deeper voluntary inhalation this uddiyana stroke is

106 / Pranayama Pranayama / 107

 moon uddiyana will be cast with progressive depth and size.
given inhalation and is done in multiple stages here, stage-
Each exhalation will efface the uddiyana. Here too one can
by-stage the uddiyana stroke of the crescent moon is given
evolve an uddiyanic set from small to large size.
in progression. Mild uddiyana to strong uddiyana or small
and tiny uddiyana to a larger uddiyana; thus the uddiyana 2) Exhalative uddiyana
will grow as depicted in the following diagram. The above process can also be rendered in exhalation. I he
The wavelength will progressively grow in the phases of crescent moon should be cast during exhalation and again
inhalation. Graphically it can be alternately done as similar modes can be worked out during exhalation. This will
follows (refer to the diagram): be training for the physical and graphical components of
rechaka. Thus it means that all exhalations are not 'rechaka.'
This will become clear in a later chapter.

3) Dual Uddiyana kriya

The breathing is going on a cyclic way. Mild crescent will be
drawn by inhalative strokes and immediate exhalation will draw
a larger crescent and this process will continue until the largest
uddiyana appears. Thus a cluster of breathing cycles will
complete the uddiyana suction. It can be depicted as below:

This will be training for making the inhalation attain a physical

and graphic component of “Puraka”(of course, puraka and
inhalation distinction will be opened up at a later point in time
in a new chapter.) Here, the abdomen will be excavated by
uddiyanic strokes. There is graphically a waning moon
condition, thus the “Chandrakalaa uddiyana.”
There is another mode of inhalative cresent. Here the breathing Since both the inhalations and exhalations draw a progressive
goes on in a cyclic manner i.e. inhalation - exhalation - crescent it is called Ubhayanvayi chandrakala uddiyana
inhalation-exhalation. But during each inhalation, the crescent- meaning dual-crescent uddiyana.
Pranayama / 109
108 / Pranayama
Nauli Uddiyana Kriya be in cyclic breathing or in exhalative process of one
Nauli is one of the kriyas in Hatha-yogic practices; where deep exhalation.
d) Dual nauli uddiyana uses both the phases of breathing
the depths are struck along the right column and left column
i.e. inhalation and exhalation. These will cause orbital
of the belly in rapid succession. However, in classical process
movement. Then these can either be clock-wise or
uddiyanic breathing is learnt by casting an uddiyanic crescent
anti-clockwise. Here again there will be progressive
across from the right to the left side; and left to right side. In
earlier exercises, the crescent moon was up to down and down sizes of uddiyana.
to up in the belly along the spine. Here however, it is across e) Ascending, descending movements is another
the belly. Here the movement is like nauli uddiyana. The module here. The nauli uddiyana strokes can traverse
crescent may be drawn on one and the same latitude of the from the pelvic pit to the brim of the thoracic, to and
abdomen such as navel or there could be progressive ascending fro. This gives a feeling of dancing movements on
and descending movements from the pit of the abdomen the stage of the trunk.
(pelvis) to the top of the chest. 0 There is an uddiyana kriya which is called
Sarvatomukhee meaning having face on all sides and
Again it has three modes such as the earlier up-down
uddiyana. These are: in all directions. There will be almost normal
1) Inhalative nauli uddiyana breathing. There will be multiple cycles of such
2) Exhalative nauli uddiyana normal breathing. But these cycles will be graphically
3) Dual nauli uddiyana in crescent-moon shape. Here, a confinement such
Let us describe these three now. as the pelvic or abdominal region, may be selected.
1) Inhalative nauli uddiyana: One should give free movement to crescent-moon
There are two sub-divisions here graphic movements all over the region, comer to
a) Inhalative from left to right. comer. Crescent can move in all directions such as:
b) Inhalative from right to left. Up to down
These uddiyanas will appear from mild to intense Down to up
mode or smaller to larger size (in an arc). The Centre to right
breathing will happen in a cyclic process. With Centre to left
inhalation, one must cast the uddiyana and the Right to left
following exhalation should efface those. Left to right,
OR
all over the region, in all-facedness. Just as the fish moves
The inhalation can be in stages and the uddiyana can
in water in all directions, the crescent moon of breath can go
be waxing progressively.
in all directions of space in a chosen location. The crescent-
c) Exhalative nauli uddiyana too has subdivisions as
moon breathing effects concavity; in the middle of this there
discussed above for inhalations. These can similarly
will be uddiyana kriya by that.

110/ Pranayama Pranayama /111

 Children love to doodle and dance in free,

empty spaces. They dance all over the empty space,

similarly the breath is made to move all over the space of the
chosen location.Then the whole trunk can become a Chapter: 19
playground for such breathing.
We have gone through a long chapter of uddiyanic CONCEPT OF REGULATION OF
breathing - a part of ‘ayama’ or regulations. Now, we arrive
at an important aspect of ‘regulation’. PRANA AND BREATH
Regulations are not always by directives, control, rules,
regulations and/or regulative codes and principles and
enforcements. The way to regulate a baby, a child and/or an
First, we shall consider the concept of regulating the breath
adolescent is different.
in the case of Shvasayama. Here, we are not regulating
The way a wild beast is controlled something which is unruly, nor is it even a case of controlling
and regulated and a puppy or a something. Regulation or control comes in respect with a
kitten are all different A snake is charmed commodity which is either in acute scarcity or super¬
and then regulated. abundance. Neither is the case here.
According to modem science, we have about 21,600
The breath and prana/s cannot be regulated necessarily
breath cycles per day; we are said to be in the breath rate of
with a stick, or a whip lash or such things. Regulating the
about 15-16 per minute. Secondly, breathing is part of the
breath is totally a different proposition. We are entirely under
involuntary system and it goes uninterruptedly 24/7 without
the mercy of our breath. Our subsistence depends upon breath
any kind of holiday or strike.
in each moment of our biological life.
‘Nothing is as conscientious as our breath. *
Then, what is the regulation here?
Why is there a regulation here? Then where is the need of regulating it when it is so
How is the regulation described here? regular? Anyway, breath is not a commodity which entails
any regulation because of actual or probable scarcity or
Let us look at this in our next chapter.
superabundance; nor is it irregular and unruly for which
purpose it needs a regulation or control.
Moreover, how can the most unconscientious
and irregular, erratic, spasmodic and unpredictable “I”
be the subjective entity, a regulator or a
regulating authority? How can the characteristically
unconscientious “I” be regulating the most
conscientious entity, our breath ?
112/ Pranayama
Pranayama / 113
 Thus yogic science advocates breath control. Breathing
It is quite an enigma and unintelligible as to why Yog
is almost a master key to unlock all the mysterious enclosures
speaks about regulating the breath. The mysterious thing is
of mind and psyche and even the mysterious mind.
that (as said on an earlier occasion):
Secondly, as mentioned, the breath plays, dances and
Breath regulation is primarily to regulate ourself.
doodles like children in open spaces and grounds.
Our biological and psychological condition is such that
The breath must be played with and be*played by which
by breath being regulated, we are biologically and psycho-
is one of the ways to regulate the breath. The breath should
mentally (or even totally) regulated.
be charmed like a snakecharmer charms a snake; not thrashed
More importantly, by yogic practices and yogic lifestyle,
and whipped (like circus animals) and hunted down.The breath
one realises the fact that our every manifestation is breath-
is charmed by breath ‘plays’ and breath ‘games’ rather than
based.Yog technology and science makes one realise this
creating gym conditions.
reality that behind our every psycho-mental, physical or
Breath art, breath craft and breath plays are primary-modes
psychic act, the breath is a major factor. The breath is a highly
to regulate the breath. Thus, one needs to play with the breath
versatile force with an endless repertoire. It is an extremely
and make the breath play with/in our embodiment.
resourceful aspect in us which is ever fresh, ever new,
Before one comes to the regulation (ayama) of prana, one
renewing itself moment to moment and thus, a tireless force.
has to understand that the prana is a vital energy and force
Because of its unimaginable and endless versatility, it becomes
within us. Everything is under the mercy of prana. Prana is a
necessary to be regulated in yogic discipline and yogic
divine force in us; it does not really need any regulation as
practices or for that matter yogic life style.
such but by its ‘ayama’, everything in us is well-managed
Just as Deism declares with
and well-regulated.
certainty and conviction that the Most importantly, the prana cannot even be indentified,
Almighty is behind all phenomenon, recognised by lay people like us. Prana is very difficult to
our microcosm attests to the fact that breath is there behind grasp, unidentifiable, intangible, unobjectifiable and
every action, reaction, response, happening, change and inaccessible. How is it, then, that yog suggests its regulation?
transformation within our embodiment. How can we regulate something which is imperceptible,
According to Yog psychology and and physiology, breath unimaginable, ungraspable, inaccessible and intangible? Prana
is a major composer for our states of mind. Thus, the breath is a metaphysical principle too. So how does one regulate it
is a regulator of our organic self. Breath is a regulator- and why does science speak of its regulation particularly when
conductor of our mind, psyche, consciousness and chitta and there is no need, no way and no possibility? Also we,
even the entire organic being. All these need regulated ourselves, are disqualified to be regulating it, so the question
condition and arises: who will do it?
BYREGULATING ONE (that is our BREATH) At a later stage, we shall also see an intriguing aspect:
ALMOST E VER YTHING IN US IS “I do not do pranayama, when pranayama is done. ”
REGULATED, ORGANICALLY
AND A UTOGENOUSL Y.
Pranayama / 115
114/ Pranayama
 When pranayama is being done, we regulate our breathing
by the path yog technology gives us. But even here, the
subjective entity or the pronoun “I” is not the doer; it is not
even the empirical “I” but a composite and associated T. Chapter: 20
This has been considered in one of the opening chapters.
Anyway, in pranayama what one needs to do is use the systems COMMENCING SHVASAYAMA IN
and organs, which are in voluntary control such as body, mind
and breath dynamics. But these are not significant components THE NEXT STAGE
of pranayama. Additionally, what one needs is the Vachika
kriya (madhyama vani). This is silent speech and takes
recourse to silent sound forms of: Wi*th this orientation and background, one has developed
SAMANTRAKA sufficient knowledge and awareness about breath, breath
OR studies, shvasa kriya studies and the yog dharma mentioned
AM ANTRAKA Modes. in previous chapters. Now, one arrives at another beginner’s
step.
These silent utterances are charmers of prana. They trigger
Pranayama does not commence with pranayama at all. It
and activate prana nadis. They carry out Pranayama.Thus, we
starts in what is called shvasayama.
are a very indirect, instrumental aspect when pranayama is
For a neophyte, shvasayama itself is pranayama. Patanjali
done or pranayama really happens. Mysticism calls it Sarasvat
says;
kriya. The speech (vacha) is presided over by the Goddess
“Thereafter, when the in-breath and the out-breath is
Sarasvati, and the process under HER presidency qualifies to
(conditioned) or interrupted or stopped, is pranayama ”(Y.S./
be having the Pranayama realised. Thus in a way, ‘forces
I - 49) dfFH^fd OTR RSRT hfr fNfc: W1FIPT: I
consecrated by Sarasvati carry out pranayama.’
Here, the in-breath and/or out-breath are conditioned,
By prana being thus regulated meaning their movements are altered or modified or
everything in us, of the nature of body, interrupted or halted or suspended. This is one of the most
mind, senses, speech, psyche, consciousness effective means of regulating the breath.
and vasana are regulated. The most important point is the reference to not just any
given breath or any breath but a particular breath/breathing
BYONE (prana) BEINGREGULATED, EVERYTHING
which Patanjali denotes with the term ‘thereafter’ in the
IN THE EMBODIMENT THAT NEEDS
sutra.
REGULATION, IS REGULATED.
Now, this first word in the sutra is impregnated with
mountainous purport. This condition is laid for the entire
foundation and launch pad of Pranayama. This foundation is
very deep and extensive.
116/Pranayama
Pranayama / 117
 In short, 'thereafter’means when and/or even.This is really the normal breathing which is
the fruits of classical yogasana are actualised. subjected to gativichcheda meaning modification in:
This fruit is when the chitta is insulated
Volume
to all the dualities called dvandvas.
Velocity
These are the opposites which vex the
Density'
mind and psyche. These are our tormentors
Divisions
and oscillators. 7 hese need to be kept at
Shaping
bay by insulating the chitta. Thus the mind
Fabrication
is neutral and in an unalloyed condition.
Customisation...
Thus the mind is exaltedly evened out. The chitta is in
Then begins the pranayama suggested in the sutra here.
perfect equanimity. When the chitta is in such samattvam,
The above-mentioned insulated state is achieved by a
there is a corresponding breathing pattern. This is really the
yogasana called SHAVAASANA.This is the corpse pose. Like
normal breathing which is radically different from the natural
a corpse, one must be totally neutralised and unaffected by
conditions of mind which is constantly vexed by worldly
dualities. Let us look at the following descriptions of
conditions of dualities such as.
shavasana.
Pain and pleasure If we attach electrodes and sensors to our body - in fact
Sorrow and delight various parts of our body including brain, skin, muscles, pulse
Elation and depletion points - all such meters should register ‘zero fluctuation.’
Up and down^ In shava-asana, one is supposed to emulate a condition
Loss and gain proximal to it. It is a grand hibernation.
Like and dislike Now, how will the breathing be in such a state? This
Attachment and aversion breathing needs to be given gradual and marginal
Love and hatred conditionings, which will be a starter pranayama. According
Clemency and inclemency to Patanjali, pranayama is launched in a state of chitta which
Honour and dishonour is ‘Dvandva anabhighataAvastha’, while in pop-yog and
Hot and cold consumer packages of yog, the so-called pranayama is for
Sweet and bitter etc. quiet and peaceful mind. Pop-yogaa-pranayama is for vexed
This is our state in worldly life; we are with ups and downs mind or tormented mind.
and oscillations. Thus the breathing is treading on a ‘dirt track.’ Neo-yogic pranayama is launched
It is highly spasmodic and sporadic. Such breathing is akin to on a battered and tormented mind
being highly seismic or like being in a high seismic zone. while classical pranayama in Patanjali’s
However, when the chitta is totally or at least greatly scheme comes for a mind which is in
insulated to such dualities, the breathing is smooth, leveled perfect equilibrium. This is a notable fact.

118/ Pranayama Pranayama / 119

 deflate and inflate in exhalation and inhalation respectively.
When the mind is profound, shavasana is exaltedly quiet,
Just imagine the volatility and dynamism of this incessant
serene, noble, tender, spotless, taintless and in an unalloyed
activity which takes place 24 hours, day in and day out. The
condition. It is like a serene and quiet lake.This, then, has a
diaphragm, while going up and down, creates a pressure on the
corresponding mode of breathing. This breathing is subjected
abdominal organs and releases the pressure fifteen times per
to conditioning called Gati vichcheda by Patanjali. The details
minute. This keeps the billions of cells awake and active in the
of this Gativichcheda come in the following sutra. There are
abdomen as well. It is also intimately connected to the nervous
various modules of conditionings approved by tradition. These
are opened out in the following sutras. We shall consider them system, which has a network of over 5,000 miles and the
in due course. circulatory system which has a network of over 60,000 miles.
The breath greatly keeps the autonomous system operative,
The certain regulative modes, already discussed on an
earlier occasion, are to be attempted on such qualified normal triggering the nervous-circulatory system and keeping the
breathing. abdominal-chemical complex active.
Just to recall those modes here briefly: One can easily infer as to how extensively and
substantially the deeper breathing would work on this
there are marginal changes in velocity and volume in
confined breathing modes; complex. It would exalt the oxygenation and de-carbondioxide
Alteration process. It would impact the bloodcells, nervecells
then, there were certain basic graphic modes such as
and bodycells. The systemic body would work exaltedly. The
cylindrical, columnar, reverse/obverse conical or triangular
physical system, skeleto-muscular system, physiological
or alternated and anterior to posterior modes.
system, cellular system, metabolism, psycho-neuro-mental
Today, when neo-cults and different styles of yog consider
systems, endocrine system, cellular metabolism all would be
pranayama as a respiratory or breath conditioner, the following
made greatly efficient and effective. It would improve co¬
fact is worth considering. Respiratory organs consist of the
ordinations, responses etc...
nostrils, air pipe, lungs and the bronchial/air sacs. If the entire
In shvasayama or pranayama, there is
area of the air sacs in our lungs are opened out, it admeasures
1,500 sq.mts, or an area as large as a tennis court. Our lungs Breath ified
can contain up to 3500 cc of air while our normal breathing is Breathicated and
about 500 to 750 cc. A yogi can take the breathing capacity to Breath status or condition in the embodiment.
some seven times the normal breathing amount. One can There is a unified, kneaded condition which is unique here.
imagine what such voluminous breathing can do. There are Otherwise, elsewhere, even when there is deep breathing, the
180 million air sacs in the lungs. Thus, there is an exchange mind and senses are outsourced and in divergent activities.
of gases in these many air sacs. There are nearly 15 cycles of Here, there is an exalted unity, clearly demonstrating what
breath a minute. The exchange of gases in those nearly 180 shvasayamic and pranayamic breathing can do.
million air sacs rapidly increases. With each breath, the Yog has a unique concept of body-wide or embodiment¬
diaphragm goes up and down in exhalations and inhalations wide breath circulations/network and pranic circulation or
respectively. The entire rib-cage goes up and down and lungs network.

Pranayama / 121
120 / Pranayama
 Outside yog, we are in a federal structure. Even if we are Thus, there is great manifestation in physiology,
seriously involved in an activity with total involvement, yet psychology, neurology, psycho-physiology, psycho-neurology,
our involuntary system is out of this ‘involved state.’ The cellular metabolism, endocrine system etc. There is an unusual
digestive, circulatory, excretory and other systems are again and exalted co-ordination in these systems. That is-why there
out of this ‘total involvement.’ are these exalted manifestations required for yog (jnana,
vairagya, sheela, dhairya, veerya etc.) will get exalted.
One can imagine how much of us
Sublimation, purity, piety and sanctity get exalted too.
is excluded in such a ‘total involvement
Ultimately, there is an exalted manifestation of unity.
However, such divergent, fragmented and federalised Our normal breathing merely works for our biological
conditions are greatly mitigated in shvasayama and living and for the involuntary / autonomous system; it is merely
Pranayama. That is why it is the path of ‘yog’ - union. for our subsistence and an ‘ordinary functional state’ of our
Pranayama is an exclusive way embodiment.
of improving the pranic unction to But in shvasayama/pranayama, there is exalted
the entire exoteric body-mind system orchestration in our systemic body and above all, activation
as well as the esoteric system; of our esoteric system.
a more particularly, pranacised
Thus, Jnana shakti, vivhar shakti,
embodiment is essential for yog to actualize.
Pratibha shakti. Karma Shakti,
In case of unqualified yog seekers, the whole embodiment
Creative power, intuitive power
needs to be breathified and breathicated.Thus, shvasayama psychic powers escalate to a very
teaches one to perform ‘breath-based activities’ through yog
astonishing magnitude.
technology. Then, the qualification for yog appears. So also,
power, prowess, capacity, ability etc. begins to surface. For In pranayama, there is escalation in pranic energies (pranic
those who are familiar with (modem) science terminologies, Shaktis). There are two kinds of such energy escalations:
the following will make it clearer, 1) Psycho-physic energy escalations or capabilities to
By deeper breathing of shvasayama work on minimum energies.
2) Nirodha-escalating manifestation or restraint-
The diaphragm is acted upon in an
unusually exalted process. escalating manifestations.
This is the seat of the solar plexus.
Thus there are two such pranayamas, by the former there
are efficient and effective manifestations of energies and better
Thus there is added stimulation to solar plexus.
or even exalted conservations in energy so that the biological,
That is why there is exalted purification,
physiological and psycho-mental activities are carried out with
empowerment, energisation in the
astonishing economy. So also resources are greater now and
embodiment. Hence there is a greater
manifestation ofpower, energy, zeal,
we transform into a power house of energy. Yogis are tus
zest, will, volition, glow etc. capable of performing super-human feats.

122 / Pranayama Pranayama / 123

 On the other hand, the restraint potential or restraining It is. perhaps, time now to get a very basic and primary
potential astonishingly escalates. Thus, yogic dhanrna and yog- understanding as to what is prana since we are beginning to
shaktis get a quantum leap. consider pranayama. Let us make some preliminary
Spirituality is on the rise. observations:
Prana is not the shvasa or the breath or breathing. Prana,
PRANAYAMA in fact, is the so-called vital energy, the universal cosmic
A energy or Shakti, which has an inward and outward movement
in us as long as we are living;
Escalating Escalating Pranayama is the practice in which we ceremoniously
Pranic restraining receive this cosmic universal Energy;
Shakti potential.
Pranayama is the linking process of the
The restraint-escalating pranayama is consummating Sthula Sharira and the Sukshma Sharira,
which is the culmination of essential pranayama. The prana- which is an essential aspect of spiritual
shakti-escalating one is the earlier phase of pranayama before Sadhana or Adhyatma and Paramartha Sadhana.
reaching the culminative phase. There is an in-flow and out-flow of the
In the prana-shakti-escalating pranayama, there are three Vishva Cltaitanya Shakti with our breathing.
pranayamas. Thus we are not merely taking in oxygen while we are
1) Bahyya vritti Pranayama inhaling and expelling carbon dioxide in exhalation but
2) Abhyantar vritti Pranayama simultaneously we have an inward and outward flow of the
3) Sthambha vritti Pranayama
The first one is a manifestation where the external or universal cosmic energy because of which
outwardly movement of prana takes place by exhalations. The we are not only living and being animate but
internal or inwardly movement of the prana which takes place have the manifestation of
in inhalation. The third one, Sthambha vritti, is a retentive our consciousness (Chaitanya).
phase, which again has two types: Pranayama solemnizes these inward and outward
1) Retentive, coming after inhalation, movements of this divine, cosmic universal energy. In
which is called Antar kumbhaka, and pranayama, this inward and outward flow of prana (divine,
2) Retentive coming after exhalation, which is called cosmic-universalenergy).
Bahya kumbhaka. There is binding together of our gross body-mind duo with
When the restraint-escalating-pranayama is taken up, there the psychic, transmigratory and astral duo - the linga sharira
are four pranayamas. The first three are mentioned above. - in an exalted way. Without the gateway of pranayama, there
But there is an additional fourth pranayama, which is called is merely the coexistence of the two, and this is the basic
Kevala Kumbhaka. quality and characteristic defining a living body.

124 / Pranayama Pranayama / 125

 Prana is thus the binding agent between the subtle,
Astral, linga-sharira body with the gross body-mind
duo. Therefore, the end of this binding process
is called death (mruttyu). Chapter: 21
Pranayama is an exalted association of gross and subtle
body, namely, the sthula and sukshma sharira. INSULATION TO DUALITIES
Dhyana and Samadhi is an exalted binding of sthula, IN CHITTA
sukshma and karana sharira/s.
The association between gross and subtle body is because
of Prana (and not the breath). Pranayama exalts this association
and the dissociation is death. This pranayama handles the flow We have now understood that before we make a beginning
of breath and establishes a state of citta called ‘Dvandva in actual and practical pranayama, one needs to have an
Anabhighata’. insulation in chitta. It is not just an empirical state that gives
This chitta has no touch of volatility, turbulence, agitation, one a temporary, bubble-like state of quietude, unagitated,
irritation, worry, anxiety, passion, disturbance or oscillation unanxious, tender, serene, sober, placid and an unalloyed state
etc. This is the basic requirement to launch Pranayama. Let of mind. But this state of mind, which is bio-chemically,
us now consider all such preparatory and qualifying blocks. psycho-neurologically, psycho-physiologically reinforced by
processes such asyog asanas.These are not superficial, clinical
or even cosmetic conditions. The chitta then must have such
a lofty culture; such a state should be in the entire ocean of
chitta and not just in the conditions of the surface mind.
MIND IS INFINITE
Even from the view of modem psychology, the mind has
several layers such as:
Conscious
Sub-conscious
Intra-conscious
Super/supra-conscious.
These are almost unfathomable in depth; yet, these too
are a shallow pond compared to the discoveries in Yog,
adhyatma and Vedanta or in the Darshanas.
Thus the condition such as dvandvaanabhighata in the
mind stuff must be in all levels of our ocean of mind. If the

126 / Pranayama Pranayama / 127

 Rudra granthi
mind itself is infinite, then the chitta is of greater infinitude.
Vishnu granthi
At the base of the ocean-like chitta, there are:
Vasanas (tendencies), beginningless vasanas, endless Unless one is able to carry out the kriyas of asanas in the
vasanas,manifest-unmanifest vasanas - anaadi klesh vasanas, realm of prana, chakra and granthi, one does not qualify for
anaadi Karma vasanas, anaadi Jeeva vasanas. pranayama. And until such time, only shvasayama is probable
Infra psychosis of all 8.4 million life-classes. and possible.
The archives of all our past incarnations and experiences, The chakras constitute the pranayama kosha and the
the transmigrating, external mind. pranayama needs to take place in that kosha and not merely
Such deep-reaching effects are possible only by yogasana- in the annamaya kosha.However, Shvasayama will work on
technology and shavasanic laya-kriya in particular. Empirical the annamaya kosha.
and psychological measures are too shallow and truly bubble¬ The very term Pranayama impressly and expressly,
like. implicitly and explicitly suggest that it is by, for, on, in and
Abating a storm in a tea cup is not being suggested here. with the pranayama kosha.
Thus we have to understand that merely the psychological Therefore, conceiving what is prana-maya kosha and
mind-generated mind stuff is absolutely insufficient mind or understanding prana-kriyas become extremely essential and
even the brain-neurology-generated mind is absolutely paramount. The earlier prescribed insulated state has to appear
insufficient. in Annamaya and Pranamayakoshas. However, for
Without recourse to yogic techniques, any deeper Shvasayama, such a condition in ANNAMAYA-MIND is
addressals are improbable and impossible. sufficient.'The adhamadhikari, meaning the one on the lowest
Modem psychology is absolutely blind to the deeper rung of qualification can begin with Dvandva-anabhighata-
planes of the mind that yog and adhyatma speak about. avastha in Annamaya mind.
Annamaya mind is the temporal, empirical, psycho-
'Our peripheral mind
mental, psychoneurological mind of thought, sensation,
or appearancive mind
perception, cognition, intellect, emotion, memory etc., faculty¬
or brain-generated mind
generated phenomenal and neurotic mind.
is but a pebble on a mountain
While Pranayama-mind is our Vasanas-Sanskaras stored
(while our chitta is the whole mountain).
in the shat chakras - muladhara, svadhisthana,Mampuraka,
The ‘dvandva-anabhighata’ conditions are pre-conditions an'ahata, vishuddhi, ajna and also the mind rooted in the locus
fot the whole mountain and not just a pebble on the mountain. of prithvi, ap, tej, vayu and akasha which again have affinity
The astronomical dimension chitta is in chip-form in not only with the chakras. The first term in sutra “There after” has
the brain but in the:
such deep purport.
Shat chakras ❖ ♦>
Hridaya granthi
Brahma granthi

Pranayama / 129
128 / Pranayama
 8) ratified inhalation / ratified exhalation
9) normal inhalation/dotted exhalation
10) sharper inhalation / dotted exhalation
Chapter: 22
11) rarified inhalation / dotted exhalation
12) dotted inhalation / normal exhalation
BREATH REGULATION 13) dotted inhalation/ sharper exhalation'
14) dotted inhalation /ratified exhalation
15) dotted inhalation / dotted exhalation
The second term in the sutra is ‘shvasa prashvasa’ 16) dotted inhalation / normal exhalation
meaning in-breath and out-breath; and the third term is ‘gati Thus, there are almost 16 basic gati vichchedas.
vichheda’, meaning interruption, variation and the alteration These can be diagrammatically depicted as follows:
in the flow of those breaths. The following table will help comprehend and conceive
First of all, this breathing qualifies when the chitta is in a the seemingly confounding concept of gativichcheda.
state, which is insulated to the oscillation between dualities. INHALATION EXHALATION
(For Shvasayama, such a state is in the tangible mind.)
Such breathing basically consists of 1) Normal Normal
In-breath (shvasa) 2) Normal Sharper
And Out-breath (prashvasa). 3) Normal Rarified
By implication, this state is the link-phase between the 4) Normal Interrupted
two breaths. The breathing of such a state of mind (quiet,
5) Sharper Normal
serene and sublime) clearly consists of the following stages:
Inhalation : Roll over to exhalation 6) Sharper Sharper
Exhalation : Roll over to inhalation 7) Sharper Rarified
Inhalation 8) Sharper Interrupted
It is perfectly a cyclic breathing. 9) Rarified Normal
The basic gati vichchedas are as follows: 10) Rarified Sharper
1) Normal inhalation/normal exhalation H) Rarified Rarified
2) normal inhalation/ sharper exhalation 12) Rarified Interrupted
3) sharper inhalation/normal exhalation
13) Interrupted Normal
4) sharper inhalation / sharper exhalation
5) sharper inhalation / ratified exhalation 14) Interrupted Sharper
6) ratified inhalation /normal exhalation 15) Interrupted Rarified
2) normal inhalation / ratified exhalation 16) Interrupted Interrupted

130 / Pranayama
Pranayama / 131
 There are also gradual and graduating modifications like the entire mind-matter, mind-stuff and consciousness. The
normal, subnormal, hyper-normal and marginal changes in effects are:
volume and velocity.
“Steadiness of the chitta
Besides, there are confinements, and graphic modes and
Purity-piety of the chitta
very many permutations and combinations worked out as some
Sanctity-sublimity of chitta
basic exercises to understand the concept of gati vichheda.
Placidity of the chitta
Now, before going to the last word in the sutra, which is
Cosmicalisation of the chitta
‘Pranayama,’ let us look at certain textual definitions. Of
Transparency of the chitta
course, the first and foremost is by Patanjali.
Sooth & benevolence of chitta etc..
1) Thereafter, interrupting or modifying the flow and/or Attitude-preparation and qualification
volume and velocity of breath is Pranayama (YS/
for Dhyana etc.
2/49);
2) After experiencing the culminative condition of Thus, Pranayama is greatly for evofvement and
Mastering the asanas, there follows achamana which transmutation of chitta. This is what is called Pradhana-artha
is a ritualistic sip of inbreath and immersion of the or the main effect of Pranayama. By implication, it is for Jnana
vayu of body which is exhalation in Pranayama. They (adhyatmic wisdom)and then there are several secondary
are respectively called shavasa and Prashvasa, and the purports of pranayama such as siddhis and glories. This
gati vicheheda is absence of both, that is pranayama provides a channel and perspective for students of yog.
(Vyana). Thus any and all kinds of gati vicheheda
Of in-breaths and out-breaths are not
‘Pranayama is puraka, rechaka and kumbhaka. ’
Pranayamas but only those which contribute
(Yogi Yajnyavalkya)
For the above mentioned major purport;
‘Restraining the prana and apana is Pranayama.' Pranayamas are those which have positive and conducive
(Linga Parana and Markandeya Purana) contribution to harvesting the crop of yog-dharma in one's
‘Regulating the whole body's vayu is Pranayama.'
consciousness.
(Soura Purana and Kurma Purana)
Thus breathing feats or gymnastics are not pranayama;
‘Rechaka, puraka, kumbhaka is pranayama.'
Someone can demonstrate the ability
(Amrutanada, Darshana Upanishad) To have a very long inbreath or an out breath or a very,
Panayama seems to be taking place in breathing organs very long retention. There are many miraculous feats
or the respiratory system; it seems to be regulating the breath performed by the so-called yogis such as
in its system but if we look closely at the effects, results, Having a vehicle pass
consequences and impact, they are all on Over the chest, or surviving in
“CHITTA " Confined spaces for hours and hours,

132 / Pranayama Pranayama / 133

 performing super-human, power-strength displays, The word Maruta is for pranayamic breath.This breath is
bending metal etc. a means for Layaox absorption. Thus, Pranayama clearly has
a meditative purport.
These are all astonishing feats performed by street-
Until now, we have considered all words in the relevant
performers, so-called yogis, and lay-men start believing that
sutra of Patanjali except the last term, Pranayama. In the
these are the main effects of pranayama.Thus many take up
following chapters, we shall focus on this. First, we will have
the pursuit of yog for such ulterior motives and material
to see the difference between: Inhalation and Puraka,
benefits.
Exhalation and Rechaka and Retention and Kumbhaka.
The by-products have become main products because of
Inhalation, exhalation and retention do not make
human psyche and indiscrete propagation.
Pranayama but puraka, rechaka and kumbhaka make
Earlier, yog was not really meant for consumerist minds
Pranayama.
and not at all was it a ‘career’option. Let us take a pedantic
It is generally confounding and confusing to hear or read
approach to understand what pranayama is. Basically, we
a statement like that.
cannot just look into its defininition and ascertain its meaning
and characteristics or its salient features. Inhalation is not puraka,
We also have to consider the context in which Pranayama Exhalation is not rechaka
is mentioned in the shastras. There are also some other and
considerations like the ‘qualifications’ for pranayama, the Retention is not kumbhaka.
prerequisites as well as the end result or fruits of pranayama. Pedantic studies offer this realisation quite easily but
Pranayama comes for setting right, culturing, purifying, rampant quackery prevalent in today’s practices makes one
sublimating the consciousness or chitta. It must primarily turn develop faulty conceptions.The next chapter will divulge
out yog, dharma, nirodha, dharma and jnana-vairagya in mind further and provide a rationale.
stuff.
The chitta must have:
Yogic parinamas (Dharma, lakshana and Avastha) on
chitta. It has to become
a conditioner of the external and internal, the gross, subtle
and phenomenal within as well as the organs and senses of
mind.
The following verse from the Varaha Upanishad makes it
clear:
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134 / Pranayama Prana vama 135

 4) Slow, soft, deep, advertant steady body-mind breathing
is puraka-rechaka pranayama.
5) Seated, yogic meditative postures such as the ones
Chapter: 23
the Gita prescribes in the sixth chapter and breathing
in the manner described above is puraka-rechaka
INH AL ATIONS-EXH AL ATION S Pranayama.
ARE NOT PURAKA-RECHAKA 6) Or using the fingers on nostrils and blocking one nostril(
by deviating or manipulating the septum) is
pranayama... and so on.
Whenever there is an inhalation in the context of
In modem times, there is a dearth of traditional and
pranayama it is called Puraka and an exhalation, rechaka, and
classical as well as formalised gurukula mode of education.
a retention, kumbhaka. This is an absolutely wrong notion.
Today, the modes are broadly : Now, let us make a very primary definition of pranayama and
Yog classes puraka, rechaka and kumbhaka here.
Yog studios (Also of interest here is that the shastras mention two
Yog workshops classes of Pranayama. When puraka, rechaka and kumbhaka
Yog retreats are done with a mantra, then it is Samantraka Pranayama and
Yog shibirs/camps when there is no mantra involved, then that is Amantraka
Yog certification courses pranayama.)
Yogic diploma courses and so on. The in-breath and out-breath as well as retention that is
carried out by certain shastra-ratified techniques, processes
Then there are so-called yog ashrams where yog practices
studded by certain cultural-religious norms set by Yog and a
or teacher-training courses and social-work mode of yogic
strong philosophical base will make the in-breath and out-
package sare promoted. There are hardly vidhyarthis in the
breath puraka and rechaka and the retention, kumbhaka. There
subject of yog. Everywhere, there seems tobe rampant
is a very prominent physical component of UDDIYANA in
quackery. There are many misconceptions.
all the three cases.
1) Deep and advertant breathing makes the puraka-
Therefore uddiyana-kriya becomes a very prominent
rechaka pranayamas.
physical component of puraka-rechaka-kumbhaka or
2) Using a few physical and skeleto- Muscular and
pranayamic breathing. Thus, there was elaborate treatment to
breathing conditions make the in-breath and out-breath
rechaka and the in-breath puraka, Uddiyana kriya
3) Mindfully and advertantly filling up the lungs witha and
quiet and relaxed mind is puraka and emptying the Uddiyana mudra,
lungs in a slow and controlled manner is rechaka. in the preceding chapters. It is mandatory that pranayamic
in-breath and out-breath must have uddiyana-touch or
136 / Pranayama
Pranayama / 137
uddiyanic influences as an important bio-mechanical be between 1 to 500 lbs even if the container tube is of the
same size.
i mponent. In retention, there is uddiyana mudra. Of course,
apart from the uddiyanic component in breathing, there are Air is a compressible matter.
more important components such as: Human lungs can take 350 cc
The cultural, philosophical and religious fabric in or even up to 3500+ cc
breathing. in the case of a yogi
These are the fabrics of yog-sanskruti, yog dharma and
Secondly, there is always some residual air in the lungs
yog-tattvajnana. Patanjali implies these things in using terms
and thus, a complete exhalation is sheer rhetoric.However,
such as
lowering this limit is one of the effects of the technology of
Bahya vritti pranayama.
Abhyantar vritti Another important distinguishing factor between deeper
Stambha vritti inhalation and pranayamic inhalation is as follows.
for rechaka-puraka-kumbhaka respectively. He adds the In deeper inhalation, the thoracic Region is made to
suffix ‘vritti’ which is very significant. It needs to be told participate, addressed and involved in a significant way, while
today that in classical pranayama, conditions such as : Inhale in pranayamic inhalations, the location in hip, buttocks, anal,
as much as you can, exhale as much as you can and retain as ileum, perineum and pelvic-abdominal region are also
long as you can are not suggested at all. accessed. Is this not a significant difference?
Pranayama does not look for such capacity or anyone Inhalation in pranayamic process is called ‘apana
quality; rather, the quality of all the three aspects is important. kriya’.The region of apana is below the navel and upto the
Vritti is more important than vidhi in pranayama. anal mouth region.
We need to consider another thing here. The teacher often A beginner must practice inhalation
speaks about or suggests and exhalation, both with pelvic-abdominal
full & complete inhalation confinements. It should be recalled here that
And major abdominal addressals were suggested in
full & complete exhalation. shvasayama.Thus, one must learn and practice
for a long while. This breathing should have pelvic
This means ‘as much as you can.’But this is absurd. initiation, initiative, participation, involvement,
Breathing involves the matter of air element. Air is such a addressal, effect and so on.
matter that there is nothing like ‘full.’ Air always fills up a
container of any shape and dimension. If lungs are containers It is time that we begin to understand the concepts of
of breath(air) there is never such a condition as full. Even in puraka-rechaka. Basically Pranayama is addressing, setting
a rubber tube, we can fill up within a wide range of pounds or and resetting the Pranayama kosha (we shall consider this in
kilos of air. It can be from 1 to 50 lbs or in a strong tube it can a later chapter).

138 / Pranayama Pranayama / 139

 Thus the puraka, meaning nourishment or Basically the nourishment here is not for our biological
complementariness, is for that Pranayama kosha. It is called aspects. Similarly Rechaka or rechaka kriya or purgation is
with reference to the Pranamaya kosha and not with reference
“pranayamakriya” in its process.
to us.
Inhalation is an oxygenation process Similarly retentions with reference to in-breath and out-
In puraka kriya or nourishment of our breath is not kumbhaka. But kumbhaka happens after puraka
Psychological and biological self which is called antara-kumbhaka and that which happens after
Thus, it is a nourishment to us, while rechaka is called bahhya kumbhaka.Thus, kumbhaka needs
Pranayamic puraka is nourishment on either side, puraka and recheka and not inhalation and
not to us but to OUR Pranayama kosha. exhalation. It is not because of the oxygen that is taken in that
Thus, inhalation (deep) is our nourishment but puraka of it is called puraka nor that carbondioxide is expelled in
Pranayama is nourishment to our ‘pranamayakosha.’ exhalation that it is called rechaka. In inhalation, we primarily
take oxygen which is important for our biological existence.
It should be noted that spiritual
While in exhalations, we expel toxic carbondioxide, heat etc.
sciences do not call our nourishment
These are worthy of expulsion. Yet these inhalations and
as puraka or puranakriya. However,
exhalations are not called puraka and rechaka respectively.
nourishment of something that is ours,
The purana-rechana is not with reference
the pranayama kosha, is called Puraka.
to biological or empirical *1* but a more
Pranayama kosha is, in fact, Deva-mayakosha in us. It is sublime, transcendant and ethereal
the abode of the devatas (33) in us. It is the atmosphere of *mine \ Pranayama is thus for a superior
devaloka in us since the devatas who preside over our 14 entity in us than us.
indriyas reside there as well as the Adishakti-rupas. Their
As suggested earlier, apart from higher cultural,
nourishment is our true nourishment.
philosophical and religious components, there is an uddiyanic
It is truly our nourishment when process for in-breath and out-breath in Pranayama for puraka
the deities in us are nourished. This and rechaka. Then in both the kumbhakas there is invariably
is the concept of adhyatma. If a combination of
‘we'are nourished directly, the Mulabandha mudra
demons are nourished. Uddiyana mudra
Philosophically, we must be indirectly Jalandara mudra.
nourished, through the devatas.
for the unproficient practitioners. Normally, these are done
Thus, pranayama becomes an exalted
consciously and voluntarily. While in the case of accomplished
Adhyatma Sadhana, which is propitious to
and proficient yogis, these three happen as bandha-trayas (a
the Adhidaivik constitution in us.
triad of bandhas).

140 / Pranayama Pranayama / 141

 Bandhatrayas only happen in
Kumbhaka pranayama of an
accomplished siddha-yogL
These are never done voluntarily. Moreover, there is no Chapter: 24
case of:
Exclusive mulabandha RETENTIONS ARE NOT
Or KUMBHAKAS
Uddiyana bandha
Or
Jalandara bandha.
Just as the in-breaths and out-breaths are not puraka-
Bandhas do not take place without a kumbhaka condition.
rechaka, similarly the retentions are not kumbhakas.
There can never be an exclusive practice of the bandhas.
Retention of breath can take place voluntarily or
Bandhas are never ever done, involuntarily. Retention is where the respiration is held for a
or learnt, or taught or practiced. while, like when we take a dip in the water. Similarly,
retentions are sometimes with respect to our bowel movements
Rather, bandhas are an outcome of the proficiency
or our bladder (urination) or some physical feats or emotional
Achieved by a yogi in pranayama. turmoil or fear, excitement etc.
There is no sadhana for/of Bandhas. Such voluntary retentions are there for extra-ordinary
There are no voluntary executions physical acts or sometimes in voluntary acts as well.
of the bandhas. Bandhas are purely But in shvasayama, the retentions come for some higher
happening for a very proficient purpose. They are there for pranayamic training as well.
yogi in a triad. In quack practices, such shvasayamic retentions are
♦>♦> considered. But they are not kumbhakas or stambhavritti
pranayamas. These require either puraka or rechaka to proceed
or follow. Since in shvasayama, there is neither puraka or
rechaka, the kumbhakas cannot take place.
Puraka creates certain manifestations
In chitta by way of escalations or
augmentations; there are additions in those qualities.
Those are called Abhyantara vritti
Pranayama. By puraka, there will be additions and
by rechaka, there will be some deductions in chitta and
the Pranayama kosha.

142 / Pranayama Pranayama / 143

 These deductions exalt the conditions in chitta Just as a copper vessel/pot kills the bacteria
and the Pranayama kosha.Thus, the puraka- and purifies the water, rechaka does that not by just
rechaka effect balances in conditions in the chitta and the deductions but by division. If rechaka works as a subtracting
Pranayama kosha and evolve yog-dharma. act, the kumbhaka after rechaka, works for multiple divisions.
These additions and deductions are important for they Therefore, puraka works for additions and rechaka for
address important things. subtractions, while antarakumbhaka enhances-multiplications
These plusses and minuses are important; a combination and bahyyakumbhaka divisions.
ofpuraka- kumbhaka is Multiplication and rechaka-kumbhaka The word kumbhaka used for so-called retentions in
is division. Thus, these have quantum benefits. shvasayama and pranayama work for quantum results. This
NOW, WHY IS IT ‘KUMBHAKA’? can be explained in another way.
Like in electronics, there is the conceptof condenser and
‘Kumbha’ as a water container does not merely ‘retain’
a component called condenser, which escalates power.
water or store water or hold water. It contributes immensely.
Unlike today, where the water containers are made from steel For example, in an electronic flash gun, 6 to 8 dry
or its alloys or plastic, traditionally, the water containers were batteries of 1.5 volts release that meagre
earthen or copper or silver. power for 8 to 10 seconds; the condenser
collects this and then gives a burst of
The conventional water pots killed the worms 1000 to 1500 watts of dazzling flashlight
and purified the water thus enhancing
Similarly, the puraka-* kumbhaka holds the puraka
intrinsic value. That apart, the worth of such stored
emission during the time of retention and becomes an
water increased the utility value.
incredible power subsequently in the form of multiplication,
It could be conveniently
while the rechaka -> kumbhaka works in the form of division.
used at any time. The water became
pure to be safely consumed, as well as Thus, there are incredible power
become chemically better by interaction manifestations in internal and external
with earth or copper or silver (which kumbakas or sthambhavritti
glass, plastic, etc. do not do). Pranayamas.
Just as puraka-rechaka are said to be having physical-
Thus, the worth and value of water is increased by the
mental techniques, breath techniques as well as the cultural,
kumbha.
philosophical and religious fabric, so also the kumbhakas
Similarly, post-puraka kumbhaka increases the worth and
value of Prana by a quantum leap (multiplication and not just have:
1) Physical component of uddiyana mudra or (bandha
addition).
traya) as well as mulabandha and Jalandara mudra.
Similarly, the post-rechaka kumbhaka does something
2) Yogatantra of puraka and rechaka and prana kriya,
equally profound.
chakra kriya and tattva kriya.

144 / Pranayama Pranayama / 145

 3) Samantraka, Amantraka Pranakriyas. (anal, perineum and hip contractions) and jalandara mudra
4) Yogic principle (ethos) (suction of thoracic region towards throat and the chinlock
5) Yog philosophic and religious principles. by head-down position). Kumbhakas should not be attempted
6) Yogic cultural component. or for that matter, even Retentions should not be attempted
Usually, for internal retention a complete inhhalation is without the chin lock (the chin goes into the notch at the
suggested. But Antarakhumbaka in classical mode is never throat).
done after such a condition. That is why the Shastras always Mudra-traya should be attempted in retentions while
speak of proportions in kumbhaka pranayama. bandha-traya will happen for a proficient yogi. At this point it
Then, there are the samavritti or vishama vritti becomes important to consider the role of
pranayamas; their proportions in antara kumbhaka are- Kriya
2:4:6
Mudra and
1:3:2
Bandha
1:1:1
2:2:2 and so on4 which we shall do in the following chapter.
And bahyya kumbhaka are:
2:4:6
1 :3 :2
1:1:1
2:2:2 ...
During either of the kumbhakas, there are mudra-traya or
bandha-traya in case of unproficient and proficient ones
respectively.

The volume of inhalative breath in

Antara-kumbhaka depends upon the
possibility of uddiyana kriya during
its performance. Therefore, inhalation should not
continue before antara kumbhaka if the
uddiyana is nullified or defacilitated.

Unproficient ones cannot be inhaling more in the uddiyana

condition. But the proficients ones can do it. Therefore, the
exercise of inhalative uddiyana is very important before
kumbhaka is attempted even in Shvasayama. Then at the end
of such inhalations, one needs to perform mulabandha mudra

146 / Pranayama Pranayama /147

 and
Jalandara mudra.

The bandha-trayas are happening for a proficient yogi who

Chapter: 25
is in pranayama of puraka-rechaka and not inhalation-
exhalation of students, seekers or experimentors in
KRIYA, MUDRA & BANDHA OF Shvasayama; those attempting shvasayama will thus be
KUMBHAKA OR RETENTION qualifying to learn mudras in general and mudratrayas in
particular.
Yog shastra mentions several mudras such as:

As reiterated earlier, the three bandhas cannot be Sinha mudra

performed and displayed nor can it be taught or learned. There Yog mudra
is never a possibility of noting : Brahma mudra
Shambhavi mudra
‘This is uddiyana bandha Kaki mudra
or Maha mudra
*This is mulabandha * Maha vedha
or Shanmukhi mudra
‘This is jalandara bandha \ Ashvini mudra
However, it is possible to attempt, do, perform, display Vajroli mudra
and have a condition such as Shajili mudra
Amaroli mudra
This is mulabandha mudra
Khechari mudra
or
Mulabanda mudra
This is uddiyana mudra
Uddiyana mudra
or
Jalandara mudra
This is jalandara mudra.
Viparitakarani mudra etc...
In quack practices, which are rampant in yog today, mudras
Those who are shastradhyayi or even curious ones can
(three) are taught as bandhas and there is no distinction
look into Hatha yogic texts such as Shiva Samhita and
between the three mudras and bandhas because of sheer
Gheranda Samhita which mention the mode and usages. One
ignorance. As has been said often, what can be attempted,
should be aware of the Shat kriyas of Hatha Yog such as:
displayed and learned and taught are:
Uddiyana mudra Neti
Mulabandha mudra Basti
Dhauti
148 / Pranayama Pranayama /149
 kriya a Jalandara mudra;
Trataka
9) Mudra-trayas are post-exhalative acts but bandha-
Kapalabhati and
trayas come both, post-exhalatively and post-
NaulL
inhalatively;
The bandhas are only three.Now we shall finally look at 10) However much mudras may evolve, they will never
the distinctions between mudra-traya and bandha-traya. become bandhas;
1) There are mudra practices (mudra-traya) but there are 11) Mudra-trayas are vitally important for seeker students..
no bandha practices (bandha-traya). 12) The mudras are evolved by evolving kriyas.
2) Isolated and singular bandhas are never there but are 13) 'Mudras cannot actualize without kriyas.
always there in a triad. However, mudras can be done 14) There are raw, rudimentary and ripe mudras but that
singularly or separately. .is not the case with the bandha-trayas.
3) Mudras can be practiced separately as asanas are We have partially considered uddiyana kriyas in an earlier
practiced while mudras such as uddiyana or ashwini
chapter. The discerning reader should now re-read that and
can be incorporated in asanas. Students, seekers, then proceed.Now, we will proceed to take up the
unproficient ones can attempt mudras (mudra-traya).
Mulabandha-kriya -» mudra process.
But bandha-trayas occur only in kumbhaka pranayama
of a proficient and master yogi. In the Shvasayama or ❖❖
pranayama of unproficient practitioners, there will be
retentive pranayama-shvasayama (but these should not
be called kumbhaka). What will occur here is mudra-
traya and not bandha-traya.
4) Bandhas will evolve at various stages or hierarchies.
5) Bandhas or mudras have a two-way process:
a) Mulabandha -»• Uddiyana -> Jalandara.
or
b) Uddiyana -> Mulabandha -* Jalandara.
6) Mudras do not need pranayamas for attempts because
there are mudra-sadhanas outside the realm of
pranayama. However, the bandha-trayas are integral
to pranayama;
7) Mudras have kriyas (even mudra-trayas) but bandhas
do not have kriyas;
8) There are uddiyana kriyaauddiyana mudra,
Mulabandha kriyaamulabandha mudra, and jalandara

150 / Pranayama Pranayama / 151

 a) Make an exhalation by effecting evacution in the
following order-head, brain, throat, chest, diaphragm,
abdomen, navel, pelvis, hips, buttocks, anus. Then
Chapter: 26 append it with retentions and this will result into
Mulabandha mudra.
MULABANDHA KRIYA -» b) Make a profound exhalation in the abdomen and pelvic
region. Follow it with a retention. This will result in a
MUDRA mulabandha mudra with concommitance of uddiyana
mudra.
c) The above two modes should be attempted with
Basically, Mulabandha kriya and mudra prayoga (attempt exhalations ending in the pit of the trunk (at anus and
and usages) are in seated postures done for pranayama. hips by obverse and reverse triangular/conical shapes).
However, there must be innumerable prayogas of uddiyana d) Attempt the first two modes with spiral mode of
kriya and mudra for qualification. And as seen earlier, these exhalations and attempt the mulabandha mudra.
attempts are in many different yogasanas; also various SEATED EXHALATIVE KRIYA & MUDRA:
exercises and prayogas in supine asanas. After sufficient attempts in supine positions, one can take
The procedural reality is that uddiyana will become more
up seating-position uddiyana, mulabandha kriya-mudra post-
and more proficient; the mulabandha or mudra results in this exhalatively. Then these suction, deflation, squeeze and
one mode of commencing the mulabandha mudra. The second ejection can be attempted with sharper inhalations after deeper
one comes later where mulabandha mudra is taken up directly and sharper exhalation. Let us make a manual of seating, post-
rather than indirectly. Here, contraction, squeeze, suction is exhalative mulabandha and uddiyana kriya and mudra.
effected in pelvic-perinium-anal region. This contraction at
1) Sit straight, steady and firm by breath and awareness.
the base subsequently causes uddiyana mudra. Evolve the seating. Have rich breath-awareness and
The mulabandha kriya should be commenced with a post- breathified and breathicated sitting.
exhalative retention. One must leam this post-exhalative
2) Take deeper and resourceful inhalation in stages so
suction, contraction, squeeze, ejection at the muladhara region that it will be very voluminous.
i. e. the hip, buttocks, anus, perineum region. This entails a
3) Exhale voluntarily with erect and upright trunk. This
sharper, thicker and forceful as well as deeper exhalation. may also be in stages.
Extensive uddiyana kriya and mudra 4) After such exhalation with uncompromisingly straight
or more pervasive uddiyana kriya-mudra and erect body, append another phase of exhalation
includes the mulabandha kriya and mudra. by keeping the palms on knees, slightly pressed and
slight hunch in the back. One may slightly lean forward
EXHALATIVE MULABANDHA KRIYA-MUDRA too. Such postural modulations will facilitate deeper
Let us consider some exercises here. exhalations.

152 / Pranayama Pranayama / 153

 5) When such an exhalation too ends, attempt a retention 5) At the end of inhalation, one must suck the abdomen
and immediately suck the abdomen inwards, back and up and hold the breath. Suck the pit of the
backwards and upwards. Do this kriya of suction by trunk abdomen towards the diaphragm.
intently pressing the palms on the knees. This will be 6) While the retention is on, one must lift the chest, roll
mulabandha mudra (of course with uddiyana). the shoulders backwards. The sternum should be lifted
6) Thereafter, overcome the hunch of the back. Become and the breath held for a short while; do not attempt
straight and erect and even with some concavity at to hold as long as one can until some proficiency and
lumbo-sacral region. Then, get the head down from ease is attained.
the nape of the neck and effect a chinlock (jalandara 7) During the short retention, the neck should be
mudra). Roll the shoulders back and elate the thorax. elongated from the base. The chin should be elongated
When the kriya ends, arrest the condition, which will forward and then brought down to go into the notch.
be mudra. The jaws, mouth, teeth, tongue should be soft and
7) Hold on to the mudra-traya as long as the post- relaxed.
exhalative retention can be effected. 8) After the very short retentions, the neophyte should
8) Then gradually release the grips of mudra and take an release all mudras and grips along with exhalations.
inhalation. Alternately the mudra can be released 9) In kumbhaka or retention after inhalation, the
inhalatively as well. inhalation terminus should be the diaphragm and not
9) Have 2 to 4 recovery cycles of breathing and go for the throat or above.
second attempt from stage one mentioned above. 10) Uddiyana mudra must be maintained quite
There can be 8 or 10 or 12 attempts in one round. prominently.
Multiple rounds may be attempted after going past There is an alternative process for a beginner. There are
orientation and even preperatories. distinct differences with the above process.
Evolve the ability, qualification, calibre, skill, nuances by 1) In the above process, the process commenced with
such practices, frequently for months and years. profound and sharpen exhalation of brain confinement.
Alternately, here it is pelvic exhalation.
INHALATIVE KR1YAS AND MUDRAS :
2) Take an inhalation of illium-perineum region and
1) To assume seating as mentioned in the above process.
pelvic-abdominal inhalation in stages. This should be
2 To exhale in the confinement of the brain region quite
a slightly sharper and thicker inhalation.
profoundly.
3) While inhaling, contraction, suction, squeeze and
3) Then inhale in stages in the order: upper chest -»lower
elation in pelvic-abdominal region should be effected.
chest -» diaphragm -» abdomen -» pelvis.
This will be mulabandha and uddiyana kriya.
4) While the inhalation comes to abdominal region the
4) With the last stage of inhalation, the abdominal organs
uddiyana kriya should be commenced. This will also
should be unified with the diaphragm (with suction).
include the Mulabandha mudra.
Simultaneously the thorax should be sucked up and

154 / Pranayama Pranayama / 155

 the shoulder rolled back, sternum lifted and chin lock Laya kriyas
effected as mentioned in the process above. Thus there practiced in asanas amongst the 18 great kriyas of yog asanas.
will be Jalandara mudra. The retention should be Thus much of the training of the mudras is applied in asanas
nominal and titular but not to its testing capacity and itself. Then as a preliminary in Shvasayama, many breathing
might. Then, the step 8-onwards process should be exercises are handled. These were discussed in one of the
handled and few cycles of normal breathing be done previous chapters.
as recovery breathing. Thus much of the prayogas of mudra-trayas are taken up.
Both the above-mentioned processes must be attempted It must be noted here that extensive uddiyana kriyas are taken
in different graphic modes discussed in one of the earlier up in the first place. By its proficiency, mulabandha mudra
chapters. Particularly the reverse-conically commencing and begins to arrive on the scene. When both these mudras are in
obverse-conically ending inhalations will give immense practice one should attempt Jalandara mudra in a wide range
benefits. of inhalative Shvasayama and Pranakriya in Shvasayama.
Mulabandha launch These attempts are in seated Shvasayama exercices.
Initially, these mudras will be raw but then gradually
and
Jalandara terminal become ripe. Thereafter, the attempts must be made with very
fine, subtle, thin, ratified, tender, and gentler breathing. It
Process of kriya mudra-traya : should be brought to notice here that the term
However, each mudra may be singularly attempted ‘GAT1 VICHCHEDA’
beginning with and ending with obverse cones alternately.
in the sutra, expressly comes for the retentive phase after
Anyway, these mudras viz. inhalation and exhalation. For long, we have been considering
Mulabandha it by reference to mudras in particular. Incidentally, there was
LJddiyana a passing reference to puraka and rechaka. Thus we considered
Jalandara partially internal, external and the arresting manifestations
(bahya, abhyantara, sthambha vritti) in this chapter and some
These kriyas are commenced as aspect of yogasana itself.
foregone chapters. But yet we have not come to explore the
Then there is a perspective such as usage and application,
term “Pranayama” in the first sutra referring to pranayama. It
addressing and conditioning by/on/in/for breath and there are
is now overdue and we should not further postpone it. Let us
several shvasa kriyas executed in asanas. Then there are.
commence it in the following chapters.
Yogasana kriyas
Yog kriyas
Prana kriyas
Tattva kriyas
Chakra kriyas

156 / Pranayama Pranayama / 157

 is not merely setting right the chaotic
personal micro-mind by breath.
Chapter: 27 What one voluntarily does on the breath has no logical
rationale to be called pranayama. In what way does this so-
PRANA AND PRANAMAYA called pranayama have to do with prana which (according to
the Shastras) is vishva chaitanya shakti?In our classical
KOSHA approach, it becomes paramount that we consider what is
prana and its ayama.
The question remains as to what is prana. There is a very
This is an important, vital and fundamental consideration basic primary information about prana as ‘that energy because
in the very classical approach in yogic pursuits. In neo-yog, of which we are living and animated.’ All signs of sentiency
this has received deplorable neglect. Shvasayama has been are because prana is instilled in us;and when life ends, what
and is being given the status of pranayama. Even the modem departs for transmigration is prana.
masters of yog are unaware of: Prana comes and goes,
Prana Not coming to birth
and and having a death later.
Pranamaya kosha But Adhyatama does not give such childish answers.
and it has only remained as a topic in theoretical adhyatma. Adhyatma speaks about
Anyway Prana(for which there is no word in any other Adhibhautic
language), is a metaphysical principle; it is thus a noumenal Adhidaivic
and not a phenomenal entity.lt is energy having a cosmic Adhyatmic
source. Yog-shastra defines it as aspects in man.
Vishva chaitanya shakti We are manifestations of bhutas or elements which is
Meaning adhibhautic, constituted by celestial forces called our
Universal cosmic energy. Adhidaivic constitution and with an Adhyamatic Pratishtha
(status).
When seekers in yog do something akin to pranayama,
Thus man has a macrocosm within oneself; and because
they merely deal with one’s own personal breath but do not
there is a universal principle residing in us as “Antaryamin”,
question as to how it is an ayama of universal cosmic energy.
all these sub-serving deities have to huddle around Him.
Moreover, in a consumer package, one Therefore, according to Adhyatama, all the 33 deities rally
tries to set right one’s own chaotic around Him and have their residence within us. These are the
Breath. Thus Pranayama entire celestial clan of beings called Devatas. There are 33
classes of celestial deities.
158 / Pranayama
Pranayama / 159
 Teertha-kshetra (or holy place) has a holy atmosphere,
These are:
holy dwellers, holy things and hence this kshetra is richly
Ashta vasus (8) sublime. These are not malign forces but all benign forces
Ekadasha rudra (11) and there is no discord but full concord here. Everything is
Dvadasha Aditya (12) godly and cosmic, sublime and noble in this Pranamayakosha
lndra (1) swarga within us.
Prajapati (1)
There is no malice, hatered, aversion,
Similarly, 49 maruta ganas and celestial yaksha, rakshasa, psychosis, neurosis, malefide conditions and
kinner, vidhyadhara, Gandharva also reside in us. Now why the three gunas,namely, Sattva, Raja and Tama
are all these celestial beings crowding in us? It is because
have no contrariety. The five elements of
of the
contrasting characters such as
Antaryami Amruta,
Prithvi - hard
That is Purusha as Antaryami in us.
Aap- cool and soft
Now since the celestial beings have to reside in us there Tej - hot parching
ias to be a celestial atmosphere for them within us. Vayu - soft and fluid-shaped
Thus there is pranamaya kosha Akash - attributeless
Within us which has celestial all have harmony and perfect concord. They
Atmosphere. The gods, demigods,
are no longer pancha mahabhutas or even
semi-gods reside in us.
pancha tattvas but become panchadevatas.
Just as man has to carry oxygen (our atmosphere) in outer
Everything is pure, pious, sublime, noble, heavenly and
space—gods need to have theirs within us. That atmosphere
is made up of prana or pranic profusion. Thus it is called Prana sanctified
Because Pranamaya kosha is Deva-Devata-maya kosha.
maya kosha meaning prana profused sheath.
It is because of this that ‘the body is a kshetra’ (Bhagvad
Prana is the ‘oxygen of gods.’ It is there in the atmosphere Gita). There is the shrine of ‘Divinity’, and a complex of
but minimal. In and by pranayama, breathing becomes rich in Divvya desha (temple complex).
prana. Therefore, there is better replenishment of prana for Pranayama kosha is composed of five pranas, namely.
pranamaya kosha. This is one of the reasons why Gita says Prana
“The body should be understoodas a Kshetra Apana
(Holy place) Arjuna. ”(13 Chpt.) Samana
Udana
There is Teertha-kshetra in our body because Ishvara
Vyana.
resides in it as antaryami and his secondaries reside in us.

Pranayama / 161
160 / Pranayama
 And six chakras:

Muladhara
Svadhisthana
Manipuraka Chapter: 28
Anahata
Vishuddhi T DOES NOT DO PRANAYAMA
Ajna.

The Hatha yogic texts and Tantras describe the chakras as

the place where manifestations of adishakti such as yakani Classical yog is an ‘anushthana’, which is expressed in
dakam etc. as well as Brahma, Vishnu, Mahesha, Ganesha,’ the 28 sutras of the second chapter. Anusthana is ritualistic,
Sadashiva Guru reside in chakras as chakra-devatas. The 14 worshipping form where god is worshipped as ‘God.’ The
senses (five conative, five cognitive and four internal of mind)
principle of worshipping is ^JrafT ^=T |
have 14 devatas as presiding deities. Thus, there is a god-
Which means becoming godly and divine to worship
complex within us. This swarga in pranamaya kosha and
Divinity. One must take up godliness to worship god. It is a
pranayama is for them. It is by ‘them.’ It is not for ‘us’ and by
us . At this point, we come to a question: who, then, does Sublime
pranayama? Let us consider this in the following chapter. Transcendent
Ethereal and
Noble
state of oneself. According to religious consciousness, one
should not be petty and paltry. One should not be insignificant,
helplessand hapless. One should not be miserable, guilt-
stricken and petty. One should not feel impoverished and
destitute. We must be absolutely unusually sublime to be
worshipping Divinity. We need to be ideally transcendent and
not enmeshed in delimitations such as:
Caste Class
Creed Race
Ethnicity Gender
Status Stature
Condition etc.

Our empirical ‘I’ is in such grave delimitations. We must

be exceedingly pure, pious and sanctified. Such should be

162 / Pranayama
Pranayama / 163
 the ‘I’ which really is not the ‘I’ of the business plane' of life.
Is not the first moment on awakening after sleep or the
It is T-less T! It is a very transcendent ‘I’ and not at all with
last moment of a wakeful condition before going to sleep?
the taint of any of the delimitations mentioned above.
Are these not transcendent conditions?
Such is the required *V in pranayamic It is a twilight condition before the rise of‘I’ness or asmita.
endeavour. Rather, for all aspects of It is a pure state of being before any becoming. It is the field
yoganga-anushthanat,such an 7’ (‘I'-less ‘I’) of mind before any blade of vasana or sanskar. In yog-
qualifies for pranayama. Thus the preliminaries psychology, this is called ‘escape of annamaya gravity.’ The
must work in this direction. teachers in yog must make the student understand this and
Breathified and breathicated ‘I’ has such a transcendent give some clue of this experience in shavasana.
condition. Pranayama needs such a culture of psyche, consciousness
and mirtd-stuff.
It is ‘Daivi’ (divinized) without any “F’-ness at all.
Basically we are in a ‘kneaded’ condition under breath- It is yog-dharma andyog-sanskriti.
awareness; this is a m^jor condition. So also the pranicised One must come out of shareera-
condition of the embodiment is a major characteristic. What dharma and annamaya-dharma
is noticeable is that the ‘I’ is free from Annamaya gravity. In which has an inseperable
our worldly life this is the gravity which works on us and background of:
even ‘I’ and ‘me. ’ Thus, we are engulfed and permeated by all Genetic background,
those delimitations mentioned above. Genealogical background
When one escapes this annamaya gravity, our ‘I’ or ‘me’ Ethnic background
does not remain ‘this’ (meaning the T claim). Karmic background etc.
But when one is under pranayama gravity it is almost a
Thus, it is'that I’which does pranayama
and not ‘this /’ which is busy and ‘no-gravity gravity. ’
preoccupied by the entire worldly life. Therefore, it is a transcendendent condition.
In mysticism, this 7’ is said to be In other words, it is ‘Adhyatma-shastra.’
‘nobody to anybody In adhyamatmic status, we are nobody to nobody and
and everybody. ’ nobody to anybody and everybody.
It is not man or woman, young or old, neither father nor Such is the subjective entity which
son nor mother or daughtemor wife or husband, so also does pranayama. It is not ‘WE’ or *V
birthless, deathless, diseaseless, decayless and transcendent. that does it.
Don’t we exist in a metaphysical, meta-psychical status
in a dreamless sleep? Are we man or woman, or young or old, Not much can be said about such a mysterious ‘I’
stong or weak in such a state? Words have great limitations.

164 / Pranayama
Pranayama / 165
 Apana-vayu, Samana-vayu, Udana-vayu and Vyana-vayu. He
does not fail to add the noun ‘vayu’ when referring to pancha¬
vayus. Thus when referring to Panchavayus, it is important to
Chapter: 29 mention their- family name - Vayu.
But the Pancha-pranas are without such a family name,
MORE ABOUT PRANA AND the prana, apana etc. are common in both groups because of
their regions in the body. First of all, let us consider the five
PRAN AMAYA KOSHA vayus which are within the body. All internal movements are
because of these vayus.
The first one is Prana-vayu. This is not oxygen as physics
says. Oxygen in vernacular in called Pranavayu, but what is
Pranayama is by, for, on, in, with ‘Panchapranas’
being referred to here is not oxygen. Thus, vernacular people
These five pranas are:
shou d not confuse the two here. Prana-vayu is the vayu that
Prana dwells in the heart region. All the movements in this region
Apana are conducted by the vayu called Prana-vayu. Thus the region
Santana ot the prana-vayu is the heart region.
Udana Apana-vayu dwells and moves in the region below the
Vyana navel region (pelvis and hip to the legs and feet). The Samana
At the outset, what needs to be said is that there is a vayu is between the heart and the navel.The Udana vayu is in
distance of several light years, billions of astronomical units the region above the heart up to the crown of the head The
between Vyana is vyapaka that is all over the body and particularly in
Pancha-pranas the peripheral layer of the body. Out of the five vayus, the
and prana-vayu has a set of upa-vayus meaning subsidiary vayus
Pancha-vayus. The following are its names and functions:
1) Naga-vayu - belching, vomitting
The panchapranas are essentially prana while panchavayus
2) Krukar-vayu - hunger and thirst
are essentially vayu (gas). Thus, panchavayus are elemental
3) Kurma-vayu - flickering of the eyelids.
while the panchapranas are not at all elemental.
4) Devadatta-vayu - yawning
Thus panchapranas are Abhautika while the panchavayus
5) Dhananjaya-vayu - form of body
are very Bhautika.
These are also colloquially refered to as the five upa-
Though there is a radical difference between the
pranas. Now, the functions of the five pranas are as under:
panchapranas and panchavayus, they have the same
Prana : breathing and coronary-pulmonary activity;
nomenclatures. But pedantic is precise in addressals. He refer
Apana : Movement near the anal region and the
to the five pranas as prana—apana—samana—vyana—udana
generative organ as well as other movements
and refer to the panchavayus,. without fail as Prana-vayu,
in the lower extremities.

166 / Pranayama Pranayama / 167

 Udana : Movement of visual and auditory organs; so Coming to our speech (vaikhari vani), it is said that
also the neck and shoulders; oblation of prana into apana vayu is speech. Because our
Samana : Digestion and circulation of nutrients through oratory speech is only along with exhalation.
the blood. Prashnopanishad (1/5) divulges this relationship between
Vyana : Throat region and all peripheral condition. prana and vacha.
An ancient commentary on sankhya-karika called Then just as there are pancha-vayus, there are
Yuktidipika conveys the following about these Pranas: panchapranas. They have their loci in some locations as have
Pranavayu: External function— serves and acts like a the vayus. Infact, these vayus or pranas are not five substances.
policeman or officer; Saluting the superior officer - Internal But they have five names because of their operations and
function - Respiration, operative centres. The prana is one but has five different names
Apanavayu : External function - taking stance before an because of its five functions and operative centres; it is just
action such as crouching before a leap; Internal function - like our planet, which has one ocean but we have given
excretory movement and the procreative or generative act, itdifferent names for our convenience; they also indicate to
Samanavayu : External function - co-operative us where they are.
endeavours; co-opting, collective, social activity; Internal For example, the Pacific Ocean is between the two coasts
function - distribution of bio-energy equally in the body and of far-East Asia and the west coast of the two Americas.
the distribution of nutrients via the circulatory system, Or the Atlantic Ocean is between the east coast of the two
Udana vayu: Internal function -arterial pulsation, blood Americas and the western side of the European and African
supply to the brain and brain conduction; External functions continents.
-activity by impulse^, aggression, reactivity and Or the Indian Ocean is between Australia and South Asia-
exhibitiveness. Africa.
Vyana vayu - Internal functions - Body-wide Similarly Prana is one but has five names and loci, as
nerveconduction; External function - love, affinity, mentioned above.
affiliations, affection, warmth,emotionality. Prana is the source energy in all bio-manifestations; just
These five vayus constitute the four kriyas in yogasana- as Nuclear, solar energy or even electricity have several
pranayama technology. Since Vyana is all-pervasive, it different manifestations, similarly prana manifests in living
becomes a common factor in all vayukriyas. These kriyas are beings.
as follows: One and the same prana manifests in different ways from
Prana : Vyana kriya (heart/thoracic) plants to ants and from ants to elephants. All their animative
Apana : Vyana kriya (buttocks and below) acts are Prana-vilas. The monsterous feats of an elephant or
Samana : Vyana kriya (heart to navel) the awesome acts of birds and other creatures are a prana-
Udana : Vyana kriya (heart upwards) vilas.
This means Vyana has equal concommittance in all the In us, one Prana manifests in all our physical, mental,
vayu kriyas. intellectual, sensory and psychic activities.

168 / Pranayama Pranayama /169

 Prana is manifestation ofAdishakti in us. The Brihadaranyaka Upanisad says:
Prana as a matter offact is manifestation “JUST AS PRANAMAHMA IS TRUTH
of 'Shakti' in us. What the Adi-shakti PRANA TOO IS TRUTH." (2/2/20)
in us does, is through prana.
Just as in the Lord’s prayer, we invoke God with the words,
The Saptashati eulogises prana: “Oh Lord! You are our Father, you are our Mother...
It is said about prana too: Prana is father, mother, brother,
*TT TOt TO: l
sister, preceptor..'. (Chandogya Upanishad/7/15/1)
The Upanishads praise prana unanimously: The Kaushitaki Upanisad has a passage which inquires
‘Prana is Aditya, ’ into the supreme Good. It has an illustrative story -
Prana is effulgence offire.' (Prashna/1/7) It so happens that once the deities within us have a
conflictas as to who is the supreme one within. Each claims
'Salutations to Prana which governs all this universe. its own superiority and the result is a grave quarrel. So they
All beings are supported by Prana. ’(Atharva Veda/11/4/15) all decide to set up a tribunal under Prajapati Brahma. Brahma
very deftly sidesteps judging. He wisely suggests:
“All this is by Prana. ” (Ath. Ved. 11/4/15)
“Why not let each one depart from the body to judge their
“Prana is Rudra. ” (Chan. Upa. 3/16/3)
impact and effect? See what happens in their absence. Then
“Prana is Aditya. ” (Chan. Upa. 3/6/4)
one should return after six months for another one to depart.
“Prana is Vasus." (Chan. Upa. 3/16/1)
This way, you will solve your own problems.”
“Prana is Hart ” (Shatapatha B. 6/5/1/5)
They are convinced and shortly, each one starts departing
“Everythingin the three worlds is sourced in Prana. ”
for six months to return and for the next one to depart.
(Prashna Upa. 2/13)
Thus one deity departs to return after six months. The
“Prana is my king (Vajasaneya/20/5)
man gradually becomes blind, deaf, dumb, intellectless etc.
“Prana is all power and prana is immortal. ”
But the man lives, survives. However, when prana finally
(Briha.Up, Chand. Up)
decides to leave, all deities feel choked and uprooted. They
One of the approximately 32 Brahmavidyas according to collectively beseech prana,
the Upanishads is Prana-vidya;
“Oh Prana! please do not depart. ”
It says,
Thus they get their answer. They all shower bounties and
“One who realises that Prana is the senior-most
offer their greatness to prana and willingly give a crowned
and the supreme-most becomes senior-most
position to Prana.
and supreme! ”
The Upanisad finally declares,
The Vayu devata is greatest amongst the devatas; the
‘PRANA IS BRAHMAN. *
Upanishad says:
hh*c) I (TaittiriyaUpanishad)

170 / Pranayama Pranayama / 171

 These granthis (nadi junctions) are:
Brahma granthi,
Vishnu granthi and
Chapter: 30 Rudra granthi

The Pranamaya kosha is the reason why the entire universe

MORE ABOUT exists as a miniscule universe within us. Our entire “Prarabdha
PRANAMAYA KOSHA plan” (destiny plan) is in this Pranamaya kosha. It has the
blueprint of our entire life with all its minute details.
The shatchakras are “Shakti sthanas”; mula shakti is set
right to suit our destiny plan in these six chakras. The one and
Students of yog and yog-sadhana are oriented with the the same mulashakti (vital energy) manifests in each one of
Pranamaya-kosha for Prana kriya in yogasanas. Just as the us differently.
body has 60,000 to 70,000 miles of vascular network and 6,000 The sun has a constant temperature of around 6,500
odd miles of nerve- network, there is a pranic network toe degrees Celsius but we experience different conditions and
according to esoteric physiology. It is an endless network. temperatures on the surface of our planet from dawn to dusk
From the esoteric heart emanates 101 nadis of which lOOnadis and from winter to summer. Similarly, the mulashakti
have 72,000 branches each. The navel is another nadi centre. manifests differently in each one of us.
Then each of the six chakras are again a source of countless Adishakti has 51 shakti-peethas, each one having a shabda
nadis.
or Akshar.
Yog-technology deals with unknotting several knots in The pranakriya takes place using the Madhyama vani
the nadis which are because of klesha, vasana etc. and other while breathing. In Madhyama vani, the swara-vamas (vowels
impurities. The nadis need to be set right, cleansed and and consonants) are silently uttered along with voluntary
purified. This is greatly important in spiritual evolvement. breathing. The shat chakras have 50 petals which again have
Like the coronary heart blocks 50 letters. These are as follows:
which create fatal problems to life, the VISHUDDHI CHAKRA
vasana granthis too create such blocks 3T 3TF i i 3 35
in the prana-nadis thus preventing
% c? cf 3 ^
sublimation, ennoblement, transfigurations
3T:
and transmutation necessary and
inevitable in spiritual evolution. Anahata Chakra
The Pranamaya kosha is constituted by the five
Mahapranas (Prana-apana etc). Then there are the shat chakras xt ^ $ 3t
and Granthi-trayas of esoteric physiology. t t

Pranayama /173
172 / Pranayama
 MANIPURAKA CHAKRA
n<: on
it ut ct 4
i (10 petles) 11^ o||
SVADHISTHANA CHAKRA
II ^ o 0II
* V *T i i ct (6 petles)

MULADHARA CHAKRA IIU°ll

^ ?f ^ ri (4 petles)
ll^oll
AJNA CHAKRA
? (2 petles) 5 i ^ t 3: IIUoll

One can see that all the literal letters are here and
^ ^Tt ^ tr|’ trf^ xrf uj; II OII
pranakriya uses all svara-varna-vyanjanas with a few
exceptions. Long sound-forms are used in pranakriya to create
resonance in prana-nadis. idHoii
A neophyte is supposed to use the following single-
lettered, silent sound-forms which are vaachika kriyas as well. IIUoll
Following is the list of these letters which do not use the short
and half sound forms. ll^oll

HUoll
3T3Tlf3;tT^3it3^3T3T: IU oil

Ido II IIUoll

Idooll
ll?0||

ri riT rit ^ Tfj Tf TJ; Id ? Oil

IIVo||
I? IT Jft ij^ 4 ft 4 IT: Id ^0II
imon

Id ^ oil
ll^oli

IdVo II
IIV9o||

Id H o 11
174 / Pranayama
Pranayama / 175
 The above is a primary definition of the two pranayamas.
Without Pranakriya, the yog technology does not work
ll^oll on essential and core aspects of yog. This is true of pranayama
as well. Without pranakriya, the endeavour would be only
IR4°II shvasayama and not at all pranayama.
Without Pranakriya in breathing and pranayama, there will
IR^oll
be no accomplishing of
ll^ooll Pancha-tattva kriya
Shat-chakra kriya
IIM°H which is paramountly important in man-making in
pranayama and even chitta-parinama in pranayama. In
ll^oH
yogasanas, Pranakriya, Tattvakriya and Chakrakriya work in
a limited way but these are vital preliminaries after which
Now look at this marvel. pranayama can work on a higher and finer plane. The Chakra-
Suppose 320 modes are used for inhalations and
Tattva kriya duo in Pranayama works exaltedly on infra¬
320 modes are used for exhalations, then there will in all
psychosis of klesha and Vasana. Yogaasanas with these kriyas
probability be an astonishing (320 x 320 = 102400) modes.
carry out the vital preliminaries and pranakriya in Shvasayama
These are only single-letter usages. If one uses the double
can work on those moves subtly. Pranayama will work
or triple letters, the growth will be exponential.The pranakriya
exaltedly, and will also work on the infrastructure of the chitta
in pranayama is supposed to start with “Svara-vama-Vyanjam
or mindstuff.
These are the 330 literal letters, which are used in Vachika
Pranamaya kosha is also the loci of Tattvas.
kriya (Madhyama Vani) while breathing in pranayama. The
As believed generally, prithvi, aap, tej etc. are not onl>
naama (nomenclatures of Divinity) can be similarly used in
the elements or materials of body but also of the mind. These
breathing. .. . t. elements can have positive or negative as well as base or lofty
These will form the Amantraka pranayama which the
and noble effects. Let us briefly consider this.
science of Yog mentions.
When the beeja mantras or other mantras such as Gayatn, Physicality and ‘mindality’ of Prithvi tattva :
Panchakshari, Shadakshari, Ashtakshari, Dvadashakshan etc. Element of earth is behind solidity in the body. The shape
are involved, it becomes Samantraka pranayama. and form of body limbs and organs depends on this
Shastras mention two classes of pranayama, namely, element.There can be excessive hardness, or inflexibility in
Amantraka the body and its parts. Calcifications etc. are mutations of the
and earth element. Good flexibility, mobility and lightness or
Samantraka. buoyancy is a result of better management of this element of
the body.
176 / Pranayama Pranayama / 177
 This element can have such a similar manifestation in the
The earth is so magnanimous that when we plant some
mind. Rigid mind, uncompromising mind, stone-mind, stone-
200 grams of seeds in an acre of land, we reap a golden harvest
headedness, mental heaviness, uncompromising obstinacies
worth several quintals of grain. Mother Earth can be more
are negative manifestations in the mind-matter. On the positive
generous than our biological mother. Biological mother may
front, there can be relentlessness, courage, steadfastness or
disown her child for some exceptional reasons but Mother
mind like the rock of Gibraltar, mental toughness etc.
Earth supports one and all. She is bountiful and generous to
Resoluteness is another quality that it can bestow. There are
one and all.
situtations in life where we are expected to be tough like stone
This makes the use of the Prithvi tattva kriyas and the
in a meritorious condition. That is the grace of this element.
prithviprana kriyas very important in pranayama. By taking
The excess deficiencies and optimal levels of its
recourse to the beeja mantras in which “Lum” is the sound
manifestations are possible in mind matter as well and hence
this element needs to be ideally managed. form used in puraka (addition), Rechaka(subtraction), Antara
kumbhaka (multiplication) and bahya kumbhaka (division),
On the physical/biological plane, this is a significant
the mathematical and quantitative management of this element
element. Health scienqes advocate a balanced level of iron in
is carried out.
the body and body chemistry; so also the minerals. But this
earth is quintiplicated earth and not the only element of earth As suggested, there are two kriyas with reference to the
(50% earth and the other 50% is all the remaining four element of earth which, of course, for a yogi is Anusthana in
Prithvi-devata and not prithvi-tattva. In the material world,
elements). Students of philosophy need to be familiar with
the concept of: it is
Prithvi MAHABHUTA (or the great spirit)
Quintiplicated earth and elements called In metaphysics and philosophy, it becomes
Panchikruta tattvas, which work on Prithvi TATTVA (principle)
phenomenal plane. This is a topic of But in religious consciousness, it becomes
Metaphysics. Prithvi DEVATA (deity).
Therefore, a seeker ofpranayama needs to be literate about There are two kriyas in asana-pranayama with reference
metaphysics in general and quintiplication in particular. to Prithvi. They are
Merely taking supplementary calcium and iron is not 1) Prithvi Prana kriya
managing the element in the body; one must understand that 2) Prithvi tattva kriya.
this quintiplicated element in the body must be addressed. The prithvi prana kriya is by the letters:
Moreover, in Adhyatma, Paramartha and yog, there are ll^ll
prithvi tattva kriyas for metaphysical qualities such as
In Puraka-rechaka and two kumbhakas, the prithvi tattva
Magnanimity
kriya is by the letters, which lead up to beeja mantra. They are -
Generosity
Tolerance etc. ll^ll

178 / Pranayama
Pranayama / 179
 The beeja mantra, however, is: unduly emotional. An ideally hydrated mind has exalted
eT human qualities such as generosity, magnanimity, compassion,
These are again used in Puraka-Rechaka and the two sensitivity, friendliness, humaneness, philanthropy, altruism,
kumbhaka Pranayamas. So also, what mightily contributes love, affection, warmth, devotion, reverence etc.
for this is Therefore, it becomes evident that one needs to carry out
aap management or tuning and fine-tuning of aap in the mind-
Uddiyana kriya, mudra stuff. A substance like water flows down slopes and can be
Mulabandha kriya, mudra channelised or even pumped up; so also the aap in the body
Jalandara kriya, mudra and mind can be so managed. In life management, the mind
Agnisara kriya at times needs to be hardened and at other times softened and
Kapalabhati kriya, mudra made tender, at times, numbed, at others, sensitized, at times
Bandha-traya. the mind needs to be thickened and at other times, thinned
These Pranayamas, kriyas, mudras and bandha-trayas will down. Thus Yog considers this and provides these two -
be instrumentalities feu- managing Prithvi. Jala prana kriya
PHYSICALITY AND MINDALITY'OF AAP (or water) And
Jala tattva kriya
The element of water, aap, is again a material substance
for both our physicality and ‘mindality’. There can be excess for its management. This is by inhalations, exhalations and
or deficiency of this element resulting into positive or negative retentions, Puraka, Rechaka and kumbhaka, uddiyana kriya
impacts in its manifestations in the embodiment. We are all and mudra, Kapalabhati and Agnisara kriyas in Pranayama.
aware of the dangerous proportions of So also Bandha-trayas for a proficient yogi. The letters for
the two kriyas are as follows:
Water retentions
Jala-prana kriya:
and
Dehydration, both of which can prove fatal. IWI
The body is said to contain some 80% water and its Jala tattva kriya:
normality is vital. The very concept of bio-chemistry shows mu
the pre-eminence of water or liquid and/or chemicals in the The beeja-mantra, however, of this element is:
body. The brain too has electro-chemical states. Thus it is
H
needless to speak elaborately on the relationship between the
human body and the element of water or even the watery
constitution of the body.
PHYSICALITY AND MINDALITY OFTEJ
The mind, too, is equally under the influence of water. Fire is the third element. In case of our body, one is aware
Hypo-hydrated mind is a dry, cruel and emotionless mind. of disease and morbidities due to imbalances in this element.
While hyper-hydrated mind is timid, weak, sentimental and There are conditions of fever to sun-stroke on the one hand.

180 / Pranayama Pranayama / 181

 and chronic cold conditions etc. on the other. Fire is very of agni tattva is in the Manipuraka chakra which is the location
important for animation, metabolism, activity, digestion etc. of the gastric fire or Vaishvanara agni; ‘RUM’ is the beeja
Even the appearancive beauty depends upon fire. The glow mantra for it. It is significant that the theist and deist prefer
and charm or beauty of the human face is by the proper the name of Sri Rama, which is again nama of Agnitattva.
expression of‘Tej.’ Raama-nama is significant in the early hours before dawn.
Temperature regulation in our body Swami Ramdas in his Manobhoda says.
is vitally important and the hypothalamus in
the brain regulates it.
According to Ayurveda too, the night hours have Kapha
Even austerities are rightly called Tapas which suggest escalation and on waking, it is best countered with agni tattva.
temperature levels in the embodiment. We understand the Raam^-naama is thus significant for this purpose.
figurative meanings of a
Yog has Agni tattva kriya in its technology to tune, fine-
“Hot blooded” tune, and manage Agni tattva. This is done in pranayama by
and a inhalation, exhalation, retentions, purakas, rechakas,
“Cold blooded act.” kumbhakas, Uddiyana kriya mudra, Mulabandha kriya mudra,'
Jalandara kriya-mudra, agnisara and Kapalabhati kriyas and
There are similarly hot and cold conditions in the mind,
in other Tattvas kriyas. Here again, there are two kriyas:
which have both the meanings viz. positive and negative. The
shadripus too manifest a fire such as: Agni Prana kriya
and
Kama—agni
Agni tattva kriya.
Krodha—agni'
Lobha—agni These are used with the following letters:
Moha—agni
ll^ll
Mada—agni
This is Agni tattva kriyas
Matsara—agni
t li^H
They really bum the man to ashes. But on the positive
front again, there are agni such as The Agni prana kriyas are:
The beeja mantra of Agni tattva is:
Jnana—agni
yog—agni i
Vairagya—agni,
It is noteworthy that vaidikas advocated Agni-upasana and
all of which exalt the process of spiritual evolution. It Surya-upasana for purification. So also, Vayu and Jala were
was said earlier that Tejas, which is an exaltation of agni, is considered for purification, consecration and sanctity. Now,
an important component of the Adhyatmic process. The locus let us consider the fourth element.

182 / Pranayama Pranayama / 183

 stricken body conditions. The defect, on the other hand, can
VAYU IN PHYSICALITY AND MINDALITY manifest into a body with tremors or Parkinson’s syndrome
I low is this Vayu? It has no shape or form of itself, but is or restless, mercurial body.
a shaper and builder of other things. It is similar to Agm and One kind of manifestation can work to make someone an
Aap in one respect: it can take different shapes. The Hindu exceptional and distinguished athlete and gymnast.
mindset may recall Sri Hanuman and Balabhima as Vayu- Vayu can similarly constitute the mind-set. It can either
Putras who were the personifications of power, strength and be an exceptionally strong, resolute mind of Sri Hanuman, an
valor. They had exceptional and awesome strength and exalted steady mind or a shifty mind. Yog practitioners can
prowess. easily understand the role of vayu, shvasa, shvasayama and
Ayurvedic physicians cannot forget Vayu vikara in the pranayama.
form of very painful body-conditions and disfigurations of
body. The victims of Vayu-vikara are greatly petrified by it. Needless to say, the current topic of Pranayama-
Vayu has positive-negative and element-induced shvasayama deals with breath, air and Vayu.
manifestations such as: We need to have mind regulator in its speed aspect such as:

Pinstripe body Slow speed mind (to be thoughtful)

Infirm body Fast speed mind (to be enterprising).
Fugitive-restless body It is not proper to hasten where we should be creeping
Arthritic body and creeping where we should be quick and fast. Thus we
Disfigured body can understand the importance of Vayu management within
Paralysed body us. The theorem of Hathayoga Pradipika can be recalled here:
Speedy-athletiobody
“If vayu is restless,
Strong body
Morbid body the chitta is restless;
A body suffering from Parkinson’s and a If vayu is at rest
Mercurial body. the chitta is at rest ”

On the plane of mind, there are similar conditions such as: So also another theorem which comes in several texts
including Maha Upanishad which says,
Mercurial mind
“Breath (vayu) is the master of the mind. ”
Speedy mind
Fugitive mind
Thus, vayu management is paramount. Again in
Dynamic mind
pranayama it takes place by inhalation, exhalation, retentions,
Controversial personality etc.
puraka, rechaka, kumbhaka, uddiyana, mulabandha, Jalandara
Vayu vikara in body can result into either morbidity in kriyas and mudras, Agnisara, Kapalabhati kriyas in
noble or inert body conditions or even paralysed or pain

Pranayama / 185
184 / Pranayama
 Vayu-prana kriyas three sub-atomic particles. These are protons, neutrons and
and electrons.
Vayu-tattva kriyas. Neutron and electron orbit around the proton at
The letters of vayu prana kriya are as follows: the velocity of light. If each particle is enlarged
ii^ii to the size of a lemon, each one is some
million lemons apart from each other.
The letters of vayu tattva kriyas are as:
ZTT qt ^ 3 119 ^ © || This tells us about the space that lies in an atom.
The beeja mantra of Vayu tattva is: The point is that space is all-pervasive; moreover, spotless
and taintless.

Just as Prithvi becomes a devata for a yogi to make When this management is improper, we are
anusthana in Ashtanga yog for its compassion, magnamity, not present where we should be present!
generosity, aap also similarly becomes a devata for its noble We are unaffected where we must be influenced,
qualities such as purity, piety, transparency and life-giving and influenced where we should be taintless like space.
vitality. Etymologically, the word Akash means that which gives
Tej also becomes Agni devata which again is an exalted space for anything and everything and finds its space
shakti and again a purifier, transformer etc. The vayu too is everywhere around everything and inside everything. Every
such a devata: an excellent purifier, energy-form, a life-giving element comes from space and every element has space
element a yogi can perform anusthana with by pranayama. subserving it.
Vayu is a unique purifier and transporter. It flows away the Any phenomenon, action, reaction, act, response and
dirt and dirty smells while it brings in purity and odour from consequence needs space and all these are metaphysically
distant quarters. Finally we come to Akash. constituted by space. Thus Akash kriya is integral, basic and
foundational to ail kriyas.
AKASH IN PHYSICALITY AND MINDALITY:
A little thought will reveal how space has a role in our
Akash is not one of the five elements but the first one and
physicality. Body needs space and body has space very
the source of the rest of the four elements. According to
prominently. All the internal organs in our body have their
Metaphysics, these are not five elements but five generations.
space. Even the mind, for its thoughts, needs space. Thought
They are Akash Vayu Tej -> Aap Prithvi depends upon space.
generations. Thus Akash is in all the rest. Moreover, Akash is
an all-pervasive element or principle or matter. It is not only What happens to thought with dearth of space
a parental element but physically all-pervasive. Every part of and sufficient space can easily be imagined;
the universe is spacial. Although the anatomy-physiology of space is paramount for a proper thought process.
the human body says that the body contains 80% water, Is there anything in the universe that can do away with
metaphysics says that our body has 99.999999999 % space. any space? Does any thing have even an existence without
According to nuclear or particle physics, a nucleus has space? The mind similarly works in space.

186 / Pranayama / Pranayama / 187

 Thoughtfulness is plenitude of space and
Just as the body and mind have intakes, ingestion,
Thoughtlessness is dearth of space.
nourishment and ejections, emissions, dispensation for
In the management of Tattvas, all those are combined with sustenance, the five elements can be traced in each of these
management of Akash. Pranayama carries out with modes cases.
and instrumentation mentioned on an earlier occasion such
Prithvi can be seen in our solid consumption
as inhalation, etc, Puraka etc, kriya-mudra etc, mulabandha
and solid excretions.
mudra etc. There are again two kriyas here, namely,
Aap too comes in the form offluid
1) Akash prana kriya
intakes and fluid emissions.
2) Akash tattva kriya.
Heat or Tej comes in the form of hot intakes
The Akash-prana kriyas is based on the following nine
as well as substantially heaty things are such as
sound forms:
ginger and turmeric or saffron etc. There is
F it F: ll^li heat emissions in our breath and in our excretions.
Even when we sit for some time, we end up heating
Akash tattva kriya is based on the following nine sound
forms: the seat
Vayu comes in by breath and breathing (inhalation),
t FT I # ?: 11^ II
gaseous emissions are there in sneezing, belching
And the beeja mantra is: farting etc. In yawning, there are both kinds
(inhalative and exhalative).

Akash comes in chanting mantras, mantra sadhana,

Sharirakopanishad has the following to convey:
mantra-uchchar, shravana sadhana (listening). The akash
Element of Prithvi: bones, dermis, nadis, hair, flesh, etc.
emission is a philosophical and sublime thought process.
Element of Aap: urine, phlegm, blood, sweat, body
chemicals (secretions), Anyway, let it be as it may. So far in Tattva kriya, we are
Element ofTej: thirst, hunger, laziness, languor, delusion, referring to Pranakriya. It was also repeatedly occurring while
sex act, dealing with Pranayama kosha. There was a reference to silent
Element of Vayu: to lay, to stand, sit, run, walk, etc. speech each time. Let us consider that now.
Element of Akash: Kama, krodha, lobha, Moha, matsarya
etc.
It clearly shows how the mind is constituted by space or
Akash.
The following information will be informative as well as
interesting and even amusing.

188 / Pranayama
Pranayama / 189
 2) Speaking within the mind which is inaudible and akin
to thought.
Chapter: 31 Therefore there is room for confusion between silent
speech or speech within the mind and the thought process (a
SILENT SPEECH AND jumble of thoughts). A little deliberation will remove such
confusion. There is a distinguishing factor between the two.
THOUGHTS It is very evident that ‘our’ so-called ‘mind’ is absolutely not
in our control. Our helplessness, haplessness and hopelessness
knows no bounds when it comes to our own mind. One faces
There was so far a very frequent mention of silent speech. great miseries with respect to our own mind. We really have
This is called ''Madhyama Vani” in Adhyatma. There are almost no control over our own thoughts. We often become
essentially four kinds of speech: helpless spectators of our own mind. What thought should or
Paraa should not come in our mind is really not in our hands.
Pashyanti “We are conquests of our own mind. ”
Madhyamaa
Vaikhari Nothing is as vexing and harassing as much as our own
mind. Control over one’s own mind is the sign of being
The last one called Vaikhari is our express oration through
spiritually on a very much evolved plane.
vocal cords and mouth which is an oral organ. Indian
philosophies and Vyakarana shastra deal with four speeches. Swami Ramdas has a beautiful sermon
No other culture in the world has so far dealt with all these. It for our mind. Only a saint like him
has earlier been said repeatedly that Prana-kriya is by silent qualifies to give advice.
speech. Now the time has come for further delineation,
exposure and clarification in this respect. But this is not the case of silent speech. It is in our control
The four-fold speech is a subject matter that comes in as much as the express speech is in our hands. We are not as
Panini s treatise as well as in Vedantic and adhyatmic subjects. miserable, helpless, hapless, hopeless in silent speech as much
It should be recalled that Patanjali was a grammarian Thus as we are in our thought process. There can be an agenda,
he was well-versed in this four-fold vacha. So also yog, which plan and scheme for silent speech. The operative rights are
deals with chitta-vritti and kaya-vachik-manasik karma deals with us. Thus, the evolvement process greatly lies with this
with this four-fold vacha. According to adhyatma, the speech silent speech which is Vachika Karma.
is four-fold. Moreover, when the silent speech is on, the mind has an
The common man understands only two kinds of speech: indirect control exercised over it. The express speech
1) Express, oratory audible speech which turns out an (Vaikhari) or ‘impress’ speech (Madhyama) exercises a partial
auditory object to be heard by the ears, and control over our naughty mind.

190 / Pranayama //
Pranayama / 191
 Thus, the prana kriya is possible inhalatively, exhalatively
Now, one should understand the difference between these
or even retentively. Silent speech does not depend upon the
semantics
instrumentality of oration which are
‘7am thinking”
Expirating lungs.
and
Vocal cords,
“Thoughts are coming to my mind. ”
Teeth,
The former is actually silent speech or Madhyama vani, Lips,
which has voluntary operations. The latter is an involuntary Tongue,
operation and not at all in our control. In simple words, Palette,
voluntary thought processes which are voluntary actually nose
operate through silent speech discovered by Adhyatma, Yog
Voice is immaterial for Madhyama Vani;
and vyakarna darshana. It is not “thought” but “thinking” -
usually a serious thought-process. This orientation should at silent speech or Madhyama is an
least create a thin dividing line between Indispensable organ ofpranayama.

vichar of mind Pranayama without exception has to take place through

and and by prana kriya. This prana kriya takes place by
madhyama vani. shvasayama with swara, Varna,
Madhyama vani is, in a way, an ' Vyakarana, nama, beeja mantra
Or mantra by madhyama.
AUTO-M-LOGUE’
This is implied definition of Pranayama of which quacks
or
are absolutely unaware. Shabda-brahma, naada and mantras
‘A UTO-MONO-LOGUE \
are a means of pranakriya along with breathing (inbreath,
What is required in Prana kriya and Pranayama is to outbreath, pause/suspension/retention).
silently utter svara, vama, vyanjana, shabda, naama or mantra
Let us understand an interesting
and beeja mantra. It is not thinking those but uttering those
and fascinating aspect here.
without using vocal cords for acoustics and sound; or by taking
A syntax or statement has meaning.
a bypass cutting out the organ of speech. Vaikhari express
It is constituted by literal letters.
and oratory speech needs an exhalative act. Without exhaling
Each one of the letters has no meaning
or restraining exhalation, we cannot at all produce a vocal
as such, but their proper arrangements
sound. Speech is always preceded by inhalation and speech
is invariably an exhalative act. explode with meaning.
Let us take an illustration here. The statement is,
“But silent speech can
even can take place in “You are a stupid person. ”
inhalation. ”
Pranayama / 193
192 / Pranayama
 ♦

This has an offending, insulting and intimidating meaning,

emitting bitterness or hurt or anger and such negative states
to the referred person. But if we break it into phonetic
components or letters-components, it is a sound with no
meaning at all, either positive or negative. The component
Chapter: 32
will be as under:

Va—uu—aa—re— st—u—pa—ee—d
COMMENCEMENT OF
Pe—r—s—o—n. PRANA KRIYA
This then is not at all an abusing statement. Thus one can
say that it has no psycho-mental effect other than an auditory
effect. The whole universal creation has commenced with what
is called
But when these are uttered in
Madhyanurit can be basis for very Primordial sound
Vital and significant prana kriya Or
For chakra, tattva, naada—laya and Adi-nada (adya naada)
Dhyana etc. effect which are launch pads for Pranava is the source of creation and of all forms and
SUPRA CONSCIOUS STATE. sounds according to mysticism. There is a traditional verse
which is thus:
Beeja mantras and Dhyanamantra are but a constitution
of sound forms. PfcTt SWT ^RT^T: I
HKfcMI WVTf3t1: 7mII
Pranic physiology truly is a magnificent
It means the trinity is of the nature of naad. The primordial
Discovery ofyog and adhyatma.
shakti too is of the nature of naada. Therefore, the whole
Finally a theorem that universe is of the nature of naada.
Naada has an undoubted supreme position in Gnana
Madhyama Vani and Pranakriya are a great
Karma, Bhakti yog and upasana, so also in mantra, cosmology,
combination for chitta-Parinama and
ontology, philosophy and religion. It is the primordial sound.
evolvement of human consciousness.
It is Adi shakti—Adi—nada, Adi-shabda, Adi mantra.
Its importance in mysticism is supreme and
insurmountable..
A—U—M has three mantras. A—U—M are the three
matras. One can make the following experiment very safely
with significant consequences and effects.

194 / Pranayama
Pranayama / 195
 Expressly and orally utter the first ^ — Class (^ ^f)
Matra ‘A * (as in uncle); Z — Class {Z ^f)
do this like a siren until the voice disappears... <T — Class (*l ^f)
and still continue to utter it in
— Class (^ ^f)
the mind. You will get abdominal
— Class (*T *Pf)
contractions.
(See appendix I)
Similarly utter the second matra
We get a set of joint letters such as:
“OO” (as in fool),
Kya ehya lya ... Kra pra mra ... and so on
the contractions will appear in the chest.
Kla pla mla ... Kva pva tva ... and so on
Do the same for the matra “MA” (as in gum). The Ksha psha tvsha ... Ksa psa tsa ... and so on
contraction will occur in the brain. Kha pha mha .. .and so on
In esoteric psycho-physiology, the abdominal pit is the Single-lettered utterances form primary lessons in
passion zone, the chest region is the emotional zone and the pranakriya. These become “Amantraka pranayama”. Then,
brain region is the egd zone. in samantraka pranayama one uses mantras, naama (Taraka
Thus, by exhalative utterances, there are contractions in mantra) and beeja mantra, Gayatri mantra, shadakshan mantra
three major zones: (Aum namo shivaya),
Passion zone. Emotional zone and Ego zone.
Ashakshari mantra (Aum namo narayanay),
Dvadashakshari mantra (Aum namo Bhagawate
This is a kind of vocal-oral therapy. In prana kriya, the Vasuddevaya) etc. are some mantras used in pranayama.
utterances are silent and the whole range of 340 modes are Bhagawan nama (Taraka mantra) also creates prana
used. These are single-lettered utterances. The student of kriya.
pranayama should get used to carrying out these fascinating There are also beeja mantras such as:
observations. But prior to this, one must be able to utter these
sfi & ...
swara-vamas (vowels and consonants) clearly, faultlessly and
conspicuously. This is called These are all used in Pranayama.
“Mantra” etymologically means
“Vaikhari Spashttochaaranan ?fcT I
The phonation must be clear and faultless. Then one must In vedic rituals we come across the following usage -
begin to carry out silent utterances which must be similarly “M|U||i||q MTh: l”
clear and faultless. This table of letters has been given in an
earlier chapter for perusal. There are 340 letters. In vernacular implies pranayama before vedic ritual. The sankalpa for
grammar these are referred to as Karma entailed- pranayama. Let us understand purport of such
3T — Class (3T spf) pranayama in the following chapter.
— Class (3> ^f)

196 / Pranayama Pranayama / 197

 Sapta Vyavruti Saha
Gayatri mantra.

One is supposed to sit straight, erect, firm and steady with

Chapter: 33 the head down. The right hand needs to be taken in pranayama
mudra. The index and middle fingers are folded in and the tips
PRAN AYAMA VINIYOGAH are brought under the root of the thumb. Small finger and ring
finger are bent at the knuckles and tips are brought to face the
tip of the bent thumb. The tips of the thumb and the two fingers
are brought on the nasal membranes to be gently placed right
In Vedic ritualism, there is an important place for under the nasal bone to be used on the two nostrils. The thumbs
Pranayama in Sankalpa. It is commenced by uttering and fin*gers are used to open out properly or block the needed
“Pranayama Viniyogah nostril. Block both the nostrils in the case of kumbhaka;
Today, we commoners make a mockery of it by touching operate the required ida or pingala or shushamna nadi and
the nose by the right-hand fingers and thumb (small finger, also select the proper nadi out of the five elemental nadis and
ring finger and the thumb). But there is a set process for it. suitably manipulate the breathing.
Some sages like Vashistha, Vishvamitra and Yajnavalka The pranayama mantra is used in the following division.
displayed precise and superior functions here. It is thus. Inhalation
Consider the kind, mode and nature
& I & I & I & TO
of karma and ascertain whether karma
^5R: I 3S> cN: I 3S> I
entails Surya-nadi or Chandra-nadi
or sushumna nadi breathing Retention
&> *FTf
Then because of their expertise in karma-kanda, they
would be meticulous about the fact whether the karma is under
the influence of Exhalation
Prithvi, Aap, Tej, 3i 3TNt 3PJcT ||
Vayu, Akash We do just one pranayama but the sages did as much as
and set right the breathing for karma. Pranayama had an was required to set right the breathing and the corresponding
important place in ritualism and there was a provision made for mind to become transcendent. After accomplishing the
Pranayama in vedic notion of karma. Today, such nuances do pranayamic purpose, the left palm is brought on the left lap
not matter for us commoners and hence our mockery is justified. with the palm facing upwards. The right palm is placed over
The point is that in vaidika karma kanda, pranayama it facing downwards. The Sankalpa is then uttered.
comes before the sankalpa. There is pranayama mantra,
which is
Pranayama / 199
198 / Pranayama
 The Sankalpa describes the region, place and the location
where the karma is being performed. There are also time
references such as the name of Kalpa-Manvanta-yog,
Samvatsara-Ayana-season, month-pakoha-nakshatra-tithi- Chapter: 34
vara-yog and the resolution as to what karma and why is it
being performed. Thus he takes the Anugraha for karma KARMAYOGIC PRANAYAMA
meaning injunction of karma from the Divinity. Thus one
qualifies to perform the karma in subservience of the Almighty.
One gets the divya-kala and necessary transcendence. The
karmas have their own characteristics. Success or fruitfulness In the previous chapter, we had a basic concept of
of karma needs the right nadi out of pranayama in vaidik rituals, Sankalpa and proper state of mind
for it and karma is important. Even if it is Kamya—karma by
Solar (ida). Lunar (Pingala), Neutral (sushumna)
nature and intent, the mind must be sublimated for Sankalpa
Thus some karmas are surya nadi karmas while some are
and ritual although there is a difference between such karma
Chandra nadi karmas while some are sun + moon or sun=
and Nittya or Nishkama karma. Here, we shall consider such
moon or neutral which need the sushumna breathing. Thus
karma-yogic karma. Now let us consider the following.
that becomes the main classification. Then the next selection
Inhalative breathing gives ascendance to pranashakti
is of five tattvas, nadis or either of the sun or moon or
(apana scales upwards). This prana has roots in the Muladhara
combinations. Interested ones should look into some basic
information in svara-vijnama of the treatise, “Shiva— region at the base of the merudanda (spine) - the Adi-shakti
svarodaya” in us (kundalini rests here). The micro-cosmic prana under
the presidency of the kundalini is in the Muladhara. So also
The breath has correspondence with not only karma but
under the Antaryami called “Sarvantaratma”. The
Tithi—var—nakshatra. Brihadaranyaka Upanishad says:
The suitable breath depends upon the following factors (3/4/1)
1) Nature of karma The Gita says,
2) On-going breathing at that point in time “I am the Atma supporting
3) Chronological and almanac position of ritual all beings, by being in all beings. ”
(Tithi-var-nakshatra-muhurta etc.) (10/20)
Anyway, vaidik ritualism has a philosophic essence called
"Karma-yogic philosophy. ” He is the Antarayami. He is karmadhyaksha.
Let us now consider pranayama in karma-yog in the The Shvetashvatara Upanishad says:
following chapter. One Divinity has mysterious presence in all the being. He
is all-pervasive. He presides over all karmas. He is the
withness, consciousurss only and Trausceudaut principle

200 / Pranayama
Pranayama / 201
 Our karmas are caught in a tornado of vasanas, fate, luck,
ill fate, destiny. Because of the vasanas, fate, luck, ill-fate,'
destiny and other mundane and material causes or carnality
Chapter :'35
and cupidity, the “Karmadhyaksa”(Immanent Divinity) is kept
aside. But a karma yogi is navigated by the radar of Divine
will. The breath provides a hotline to the internal godly PRANIC PRINCIPLE
gravities. Breath, breathing and prana help the yogi to unite
karma which in fact is an appointment of Divinity. He then
sub-serves Divinity. His faith and conviction is
Sankhya Shastra and Darshana speak of 24, 25, 26
principles but it does not count prana. Even the para-apara
He is Bhagwad—Kinkara, thus the karma is Bhagwad prakruti or Ashtadha prakruti does not speak of prana. Thus a
Kainkaryam. Pranayama gives the yogi transcendence. The
question haunts a student of philosophy whether such a noble
shadripus, kleshas and vasanas are evaporated. The philosophy principle has been counted or not.
of karmayoga fumigates the chitta, making it free from
Prana has been greatly extolled in yog but what dismays a
delimitations and defects. Pranayama wonderfully does this student of yog is that it has not been counted in metaphysics
fumigation of the chitta.
or ontology as a principle or even as a cosmic principle. Even
Thus a yogi is bereft of shadripus, klesha vasana, the cosmology does not bring it in. Patanjali’s Yog sutras or
Karma vasana, Kama, Ichcha, Apeksha, Kartutva- even Sankhya does not count it in their metaphysics. This is
Abhimana, Phalapeksha etc. truly a conundrum. Patanjali has postulated

Karmayogic principles of the Gita (2/48) come in Vishesha

Pranayama itself. Thus the psyche is exalted, sublimated and Avishesha
cosmicalised. Even the inhalation is received gracefully as if Linga matra
it is Divine grace. It is received humbly and gratefully. The Alinga
exhalations come with a profound surrender to Antaryami,
parvas of Praknti. Where does the prana come from? It does
bringing an Arpana buddhi, Arpana-vritti and Arpana bhava.
not come at all. Even Sankhya elaborately counts 24 principles
Pranayamic culture, philosophy, religion best teaches culture,
where prana does not get a berth. This is truly dismaying to
philosophy and religion of karmayog.
students of philosophy. The Sankhyas have counted 24 or 25
Prana is a virgin, cosmic Divine principle which or 26 principles. These are:
transmutes and transfigures a yogi and his consciousness. Now
the question comes up as to which is this pranic principle. 1) Purusha
2) Pradhana
❖❖ 3) Mahat
4) Ahankar

202 / Pranayama Pranayama / 203

 Purusha + Pradhana (Prakruti)
5-9) Five Tanmatras 'i'
10-14) Five Mahabhutas Mahat (Buddhi-Prana)
15-24) Ten organs si/
25) Manas Ahankar
26) Ishvara. si/

But the million-dollar question is as to why is the Prana Tanmantra and mind
not counted.. si/
Mahabhutas—Indriyas
Those who are not well-versed in Vedantic studies are
not haunted by this question. In Sankhya parlance, the causal It can be seen here that prana has no progeny. Nor does it
phase is called Prakruti and effectual phase is called vikruti. have prakruti meaning causal parentage. It should be
understood that Tanmatra and Bhutas are not in one generation.
For instance, Pradhana is Prakruti and
The generations are:
Mahat or Buddhi which emanates from it
is called its vikruti Then Mahat is Prakruti ofAhankar, Shabda Tanmatra
si/
and Ahankar is its vikruti Then, Ahankar becomes
prakruti of Tanmatra and Tanmatra becomes Sparsha Tanmatra
its vikruti At the top, the Pradhana is only prakruti
but not an effect of anything and thus it is not a vikruti Rupa Tanmatra
si/
of anything. At the bottom of the cosmological table,
mahabhutas have no further metaphysical Rasa Tanmatra
sP
generations to follow. Thus, they do not have
Gandha Tanmatra
Vikruti
But Prana is a unique principle. It is neither a vikruti of So is the case of Mahabutas. They are five generations
pradhana nor does it have a vikruti. and not one as is believed.

Sankhya mysticism mentions that the union of Purusha + Akash

si/
Pradhana causes cosmological unfoldment. The first
generation is Buddhi (Mahat) and the cosmogonical unfolding V^u
is as under:

T
Aap
si/
Prithvi

Pranayama / 205
204 / Pranayama
 The above delineation shows that prana is a co-generation
of Mahat and could be called as a brother of Mahat, but having
no progeny. But the progeny on the prakruti channel is because
prana is a kind of ofTshoot of Mahat. Those who are well- Chapter: 36
versed in the Vedantic process, do not face any conundrum.
The above process also gives us a revelation that Panchapranas ADHI-DAIVIK PERSPECTIVE
and panchavayus should not create any confusion because
there is a gap of nine generations between the two. The
OF PRANA
following table will divulge this:
1) Mula Prakruti
4> On an earlier occasion we have seen the inseperable
2) Mahat -Prana relationship between Prana and Pranamaya kosha. While
4 ' taking account of Pranamaya kosha, we saw that it is Dev or
3) Ahankar Devata kosha. It is the abode of 33 devatas and shakti facets
4 ' such as Yaakini, Daakini etc.
4) Shabda Tanmatra It is also told us about Adhi -daivik constitution of our
4 > embodiment. One recalls the Laghu Rudra which has the
5) Sparsha Tanmatra following to say.
4/ Brahma resides in generative organ,
6) Roopa Tanmatra Vishnu in the feet, Hara in the palms,
4 * Indra in the arms, Agni in the belly,
7) Rasa Tanmatra Shiva in the heart, Vasus in throat,
'i' Saraswati in the speech organ,
8) Gandha Tanmatra Vayu in the nostrils, Aditya and Chandra in the pair of eyes,
Ashiva in the ears, Rudra in the eye brows (forehead),
9) Akash Tattva Aditya in the Murdhana, Shiva in the crown of the head,
4> Vamadeva in the tuft,
10) Vayu Tattva — Pancha Vayus. Panaki in buttocks and shiva Shakti in the back,
Vayu all over and various other deities and demigods in
What is evident here is that Prana is of the second
their respective places;
generation and Pancha vayus are of the 10th generation. Thus
prana in the heart, moon in the heart and mind, Dik-devata .
there is a yawning gap of eight generations and hence no room
in the ears, ^
for confusion. A gap of eight generations is like an ocean of
difference. Jala-devata in semen, Prithvi in limbs, Aushadi-vanaspati
in hair,

206 / Prana yama Pranayama / 207

 Indra in strength, Paijanya in murdhana, Ishana in anger... It can be easily said that Pranayaji is the greatest atmayaji.
and so on. All the aspects of yajnas or constituent of yajnas are prana in
The SubalaUpanishad mentions 14 such yajna. The ninth chapter of the Gita says that all the
devatas in 14 senses. aspects and factors or elements or constituents of yajna are
Pranayama thus is a feast and party to Devatas. Divinity. Bhagwan says:
It is like a festival offer. / am kratuh
The trinity is paramount in the Vedic pantheon. It is: I am yajna
/ am svadha
Brahma
/ am Aushedi
Vishnu
/ am Mantra
Mahesh
I am Ajjya
The Dhyanabindu Upanishad points out that I am Agni
lam hutam. (B.G 9/16)
Puraka is called Brahma
Vishnu is kumbhaka In Atma yajna they are subjectivistic and in Pranayajna,
And Rudra is rechaka. they are all pranas. And such Atma yaji is the greatest yaji as
These are the deities of Pranayama. clearly stated by Bodhayana.
(Dh. Up/20) The Tantras describe the shat chakaras. There is a presiding
By those three phases of pranayama, the three deities are
deity to each of these chakras; chamunda etc. Shakti forms
worshipped. Those are oblations into those deities. Even the
manifest here. Thus the Adi-daivik constitution in our body
pancha maha bhutas do not remain Mahabhutas but become
has locus in Pranamaya kosha. Not much can be said here
devatas. In Vedism, the devatas are propitiated by yajna. And
since we are totally unfamiliar with yajna in the present era.
even pranayama thus becomes a yajna. The Gita mentions
Even until about 150 years ago, we were quite acquainted
the following:
with Vedic ritualism. There were Ahitagnis who observed
“Apana is an oblation into prana.
Agnihotra. But now it has slowly become extinct. Today we
And prana is an oblation in Apaha.
are totally unfamiliar with Agnitraya, namely,
Thus is the yajna in Pranayama. ”
Some others being well-restrained in food intakes Ahavaniya
offer prana in to prana. (Gita- 4129, 30) Garhapattya
DakshinagnL
Pranayama is a kind of Atma-yajna. Bodhayana in his
Dharmashastra says: Those interested should certainly look into a wonderful
piece of literature penned by M. M. Gopinath Kaviraj. He
Amongst allyajnis
has authored a book, ‘Bharatiya Sanskruti Aur Sadhana in
Atmayaji is supreme. (21.7.112)
two volumes, which describes intriguing mysticism behind

208 / Pranayama
Pranayama / 209
Manta, Tantra, Yantra, Japa, Yog, Upasanas, Japa etc. While
mentioning pranayama, he says:

Garhapatya is the prana Chapter: 3 7

Ofyajamana;
Dakshinagni is apana
And Ahavaniya is the meditativity ofyog.
PRANAYAMA - PRANAVA -
Then Sabbhya and Avasyatha are respectively
BRAHMAVIDYA
Udana and Samana.
Thus Atmayajna or pranayajna does not require a physical
form of agni as the altar (or a yajna-kunda). Pranayama has its peak condition being a Brahmavidya.
At this point, we must consider the Adhyatmic Pranava Brahmavidyas come in Upar.ishads which immediately
sadhana in Pranayama. Pranayama therefore becomes a bestow emancipation or Moksha. Some of the vidyas in the
Brahmavidya. Let us discover it in the following chapter. Upanishads become limbs of such vidyas. Incorporating
pranava in pranayama can become a preliminary
Brahmavidya. One easily recalls here the UDGITHA VIDYA
which occurs in the very opening part of Chandogya
Upanishad. It mentions this vidya with an Akhyana. The story
goes thus.
As often was the case, there was a battle
between the devas and asuras. Devas and asuras
were the offsprings of PrajapatL He was their
preceptoi too. In one of their battles,
the devas wanted to turn victorious. Thus,
they approached Prajapati Brahma for advice.
He advised UDGITHA (AUM)for success.

Devas did the upasana by the nose and nostril,

but lost the battle. Thus the nose supports
both, noble and ignoble objects.
The Pranavopasana by the nose was futile.
Then the devas took recourse to speech; the asuras
defeated that upasana too.

210/Pranayama Pranayama / 211

 So as much as the speech adheres to truth, it-is also Prana is Shreshtha
vulnerable to untruth. Prana is Jyeshtha
Prana is Vashishtha.
Same was the fate of the upasana done with
chakshu and even shrotra. Prana within us takes recourse to vayu as its vehicle. Vayu
Same was the fate of mind. kriya is the carrier of the prana. Thus it amounts to equating
So the helpless deities came back to PrajapatL the two. The Brihad-Aranyaka-Upanishad says:

He advised upasana by Prana and in Prana. “ What is prana that is Vayu. ” (3/1/5 )
The asuras were totally devastated and the gods emerged
The Mundaka-Upanishad:
victorious.
Thus the message that Udgitha by main Prana is supreme. “From Brahman comes Prana
In Kaushitaki-Brahmana-upanishad there is Pratardana From prana the Manas and
vidya. There, Brahma is synonymous with Prana. It postulates all the organs, senses (Indriyas)
that and the five elements. ”

Brahma is Satya Even Sankhya Karika which is criticized for not counting
Satya is Indra Prana in the principles, is not true. Sankhya Karika in its 29th
Indra is Prajnatma verse implies that Prana is distinct from Vayu and
And Prajna is prana. Prana has Samanya Vyapar of
Pranayama in Brahmavidya becomes a run-up to gateways Manas buddhi and Ahankar
and further from gateway to sanctum sanctorum of Brahman. (Antahkarana)
It is the means and even the end itself. Let us now look at Even Vyasa in his commentary (3/39) says:
what the Mundakopanishad says:
“All pervasive Divinity is prana in all beings. I
A yogi gets within himself by realising prana. ” Thus prana is not just a breathing act but the whole
(3/1/4) animation which gives us life.
Now, we shall consider the relationship between prana
In the 36th chapter, we have dealt with Prana as a Tattva.
We considered the distinction between prana and Vayu. It and Pranava.
Pranayama, Pranava and Brahman are thickly interrelated;
implied that Prana is not Bhuta vishesha while Vayu is. The
Vedantic process has dealt with that topic. Those interested any of the Brahmavidya from the Upanishads is meditative
can turn to the Brahmasutra (Ch 2/pada 4). There occurs an upasana.
adhikarana called Vayukriya-adhikarna. On an earlier occasion Sri Ramanuja in his philosophy has quite pedantically
we saw the quotation from the Upanishads which said: postulated that Upanishadic Brahmopasanas are all essentially
Bhakti yog. And this Bhakti yog has lost its tradition today.

212 / Pranayama Pranayama / 213

Bhakti and Bhakti yog are not one and the same. Bhakti and 1) Inhalation (Sa)
Bhakti yog must not be treated as one and the same. We still 2) terminal / roll over (o)
have Bhakti-parampara by way of Sharanagati, Prapatti and 3) exhalation (ha)
Bharannyasa etc. 4) terminal /roll over (m)
However, Bhakti yog parampara is no longer there. Of When a yogi is in supra-conscious state or kevala
course, Bhakti yog must be taken to mean that it is that vidya kumbhaka, “s” and “h” are obliterated; thus what remains is
which is initiated into a shishya that occurs in the Upanishads. O-M, meaning A - U - M (our essential from the mystic state
Thus one should be twice-born etc. and Adhikari of of “That Thou Art”). From the above four letters, if‘sa’ and
Vedadhyayana. In short, all the upanishadic Brahmavidyas ‘ha’ are effaced, what remains is “OM” which is the mystic
are meditative and thus one must be a proficient Dhyana yogi. state.
Pranayama is the launch point of all the Dhyana-yogic OM (AUM) is the denoter of Brahman. Pranava also
dhyanas. Yogic-dhyanas have Pranava as an essential means to be keval kumbhaka or its naada. This kumbhaka is
component. neither internal nor external but kevala. This is also called
Pranavana sadhana or “Ajapa-japa” in Adhyatma.
Brahmavidya is upanishadic vidyas
and Dhyana-yogic in nature and since Dhyana Now let us see as to how it is Ajapa-japa.
ofyog has pranayama and Pranava as basic Just as butter is kept in water; where it is untouched
components, the intimate relationship between by water, the immanent Divinity in us called
Pranava and pranayama and Brahman is Antaryami is in AUM, as if that is its atmosphere.
absolutely inseparable. There is said to be an incessant resounding of
AUM. That is called Anahata naada or
Pranayama and pranava are inseperable and pranava and
Anahata AUM in us.
Brahman again are inseperable. Thus by deduction, pranayama
According to mysticism this goes on incessantly in our
and Brahman, too, are established. Therefore pranayama
mystic heart.
becomes Brahmavidya.

“SOHAM Sadhana” is an essential aspect of yog sadhna.

The yogi takes recourse to a Madhyama vani
"Soham” is naada sadhana. Generally, every spiritual seeker
and meditative Japa ofAum. Therefore, there are
knows that “SOHAM” is breath-related sadhna. It is yog
now two Aums, namely, Ahata and Anahata.
sadhna as well as naada sadhana.
Ahata is operated and Anahata is incessant.
There are four letters here, which are
According to naada shastro, there is what
“Sa”, “O”, “ha”& “M”. is called sympathetic consonance and
Out of these four, the sound (naada) of inhalation is said Resonance.
to be “sa”and the sound of exhalation is said to be “ha”. There A musician intending to use two Tanpuras
are four parts in the breath viz first tunes one

214 / Pranayama Pranayama / 215

 to the required pitch and tune. Then he
lays it on the floor and starts tuning the
other one to the same pitch and tune.
Chapter: 38
When the second Tanpura
matches the first one (laid down),
it starts vibrating in resonance. BAH YA VRITTI, ABH YANTARA
One is being plucked and the other VRITTI AND STHAMBHA VRITTI
one is sympathetically matching.

Similarly when a yogi is having ADM

as a meditative japa and when the mind is so
Merely conditioning and regulating the breath is not
cosmicalised, the yogi's meditative AUM starts
Pranayama as is the popular notion. Nor is the voluntary,
resonating to the mystic Aum within the spiritual
devised and customized retention, Pranayama, as is the
heart. Thus his japa fades out and merges with popular belief.
the mystic japa. Thus it is called Japa without
Japa (Ajapa-japa). Pranayama takes place by Puraka
(not an inhalation) or by rechaka
On such an event the yogi is in supra-conscious
(again not an exhalation) or by kumbhaka
State or SOHAM becomes merely “OM” (not a retention).
(AUM). Is that not a Brahmopasana or culminative
Pranava-based pranayama? We had an orientation of the characteristics of Puraka,
Thus far we had a long delineation with a cluster of various Rechaka and Kumbhaka in an earlier chapter. But closer
and numerous chapters to decipher a sutra on pranayama: attention is drawn to Patanjali’s expression here:
Now let us go for analyzing and ascertaining the implied “In Pranayama, the inhalative breath becomes
purport of the next sutra which is Internal manifestation and the exhalation
an external manifestation while the retention
I. becomes frozen manifestation. ”
Let us proceed word by word in the following chapters. It should be understood here that inhalation more so in a
conditioned way is a kriya. While in Pranayama, puraka is
‘vritti’ and not a kriya. So also in the case of exhalations and
retentions. All the three are vrittis and not kriyas.
Now it should be understood that
Behind vrittis there is thought,

Pranayama / 217
216/Pranayama
 culture, sanskara and even philosophy All this seems just a hollow idealism for a minor who is
and religion. not at all formally initiated into yog. Yog is a serious subject
and what we have in our era is merely classes, workshops,
Thus in pranayamic in-breath, out-breath camps, retreats, intensive courses offering con'sumeristic
and retentions there is not merely a packages. This is really depreciating a philosophical subject
technique-profused process and regulation which is the subject of mind-making and man-making. The
but Vritti, Vichar, Sanskruti, Sanskar, result, therefore, is-that there are no studies in respect of breath
attitude, philosophy and religion. and prana.
Breath and prana are noble, cosmic
Thus Puraka, Rechaka and Kumbhaka and very transcendent aspects within us.
have philosophies, culture, attitude and Not really ours but for all that is deemed as
religious fabric. “we” and “ours”.
They do not have delimiting factors such
Pranayama has more of culture, attitude As caste, class, creed, colour, race, ethnicity
philosophy and religion than technical and karmic, genealogical backgrounds.
profusion or technical modalities. They (breath and prana) have great
Bahya-vritti Pranayama is thus not merely technique- worship-worthiness and veneration.
studded exhalation. It is not only Uchvasa or Prashvasa or an Pranayama is cosmic poetry and sermon on eternal
expulsive or expiratory act with conditioning merely in philosophy. It has a rich ethos and theos. Pedantic study of
volume, velocity, density or a technical modality. So also is yog shastras, yog darshana and yog-dharma soak one in its
the Abhyantara vritti which is not such an inhalation, nor is ethos.
the case of Stambha vritti which is not merely retention with
technical modality but all those are: Pranayama is Devopasana, Ishvaropasana
Antarayami upasana.
Vritti
Thus it has very rich religiosity
Pravritti and framework ofAnushthana as the rest of
Vichar
the aspects ofyog. Pranayama is for Pranamaya
Sanskruti
Kosh which is the abode ofdeities within us. These
Sanskar
Gods huddle around the Immanent
Dharma vritti Divinity whom they
Jnana dharma Sub-serve.
Tattva jnana

Or in short philosophy, religion, culture and a sort of Thus in pranayama one needs to become godly
metamorphosis. To worship gods who worship “GOD”.

218 / Pranayama Pranayama / 219

 These will give some idea of “vritti” in Bahya antara and
stambha aspects of vritti. The puraka is nourishment and
replenishment to Pranamaya kosh and Rechaka is emission
from Pranamaya kosh. The two are not merely biological
Chapter: 39
entities in us.

They are not Puraka-Rechaka

DESHA, KALA, SANKHYA
for us and “we” but for the gods
within us.
The conditioning or regulating of breath or Prana is no
doubt by:
Inhalation/Puraka And
Exhaiation/Rechaka
Retention/Kumbhaka.
But conditioning or regulation becomes widely versatile
and/or multi-faceted by these conditions:

Desha (region)
Kala (length or time or duration)
Sankhya (number of cycles)
Basically the pranic or breathing condition is by volume,
velocity, density, length, duration, confinement, deployment,
function, role, mode, process, deployment, allocation etc.
This is short-listed quite inclusively by:

Desha-Paridrushta
Kala-Paridrushta
Sankhya-Paridrushta,
which is a comprehensive scheme of regulating the breath
or prana. It is, therefore, that pranayama or shvasayama is
more an irrigation than supply. One needs to understand the
concepts such as:
Pranic supply
Breath supply

220 / Pranayama Pranayama / 221

 Irrigation of/by Prana 8) Facial region
Irrigation of/by breath 9) Coccygeal region
Pranayama and shvasayama are more irrigative schemes 10) Lumbar region
rather than supply schemes. Regulated conditions here are 11) Dorsal region
more of irrigation than supplies. Supplies stand logical only 12) Muladhara region (apana)
in respect of in-breath but not out-breath or even either of the 13) Svadhisthana region (apana)
retentions. 14) Manipuraka region (samana)
15) Anahata region (prana)
In the earlier chapter we considered regulation or
conditioning by: 16) Vishuddhi region (udana)
17) Agnya region (udana)
Volume The mode, function and role of breathing change from
Velocity confinement to confinement. As our acts, actions and conduct
Confinement also depend upon where we are and what we do at home,
Graphic mode work place, gym, swimming pool, shopping complex, garden
Design mode or any other place, the breath confinement too works in
variegated ways. The above list towards the end mentions
while dealing with Shvasayama. By implication there were
prana, apana etc. - the vayus and pranas. We have seen that
aerodynamics, roles, functions of breath.
they have different functions because of their confinement.
Patanjali is precise and to the point in his characterization Thus it can be easily understood as to how the breathing would
of the regulation of prana and breath in saying, change because of change in role and functions because of
TOWTftT: | confinement. Thus by mentioning

co„^rder each one °f ^threc and mc comp°si,e

1) Regulated by region: This is a regulation where the
conditioning or regulating by confinement called Desha-
Paridrishta, Patanjali implies a cluster of regulating and
conditioning acts.
Thus there will be such Desha-Paridrushta for inhalation/
region in body is cordoned out and the breath is given exhalation or puraka/rechaka/ kumbhaka. One can easily
^confinement. Following are the confinements in imagine as to what teachers must teach the students in formal
and classical training programs. But quacks hasten to teach
1) Perinium region
Ujjayi
2) Pelvic region
Viloma
3) Umbilical region
Anuloma/pratiloma
4) Abdominal region
Suryabhedana
5) Diaphragmatic region
Nadishodhana
6) Thoracic region
Bhramari
7) Vocal, throat region
Bhasrika etc. which is absurd and ridiculous.
222 / Pranayama
Pranayama / 223
 There are two aspects or even classes of Desha-Paridrushta Samavritti Pranayama
1) External Desha /region and
2) Internal Desha /region Vishamavritti pranayama.
What is described above is called internal regions. But These are proportions such as
what is the meaning of external region? This is to circumscribe 1 : 1 : 1 : 1
the velocity of breathing in the cluster of conditionings or
mentioned above. 1 :2: 1 :2
Suppose, the in-breath is very thin rarified or
and gentle. The breath is drawn from 2 : 1 : 2 : 1 and so on.
proximal regions of the nose. But if the Let us now delineate this. Duration of the in-breath or
out-breath or puraka, rechaka depends upon two factors.
breath is sharp, then it is drawn from distant regions.
Similarly with exhalation. When it is very thin 1) Velocity
and gentle or tender, it gets immersed in 2) Volume
Low velocity takes a longer time or a greater volume ot
proximal atmosphere, but if sharper, it goes
to distant atmospheres to get immersed. breath takes a longer duration. High-velocity, sharper breath
would take relatively less time or lesser volume would take
Shastras describe it thus. Hold a thin cotton fiber close to
similarly shorter duration.
your nose. The fibres will sway in and out by inhalation and Regulation by velocity and by volume modulation are
exhalation respectively. If it sways softly and slightly, the different kinds of regulation. Both are regulative acts. And
breathing is soft, tender and thin and of low velocity. On the
they can work in combination as well.
other hand, if it sways heavily and strongly the breathing is Teachers need to train students in both these modulations,
sharp, thick and of high velocity.
their processes and their effects.
Thus is the description of “Desha Paridrushta” in One has to carry out prayoga with respect to trials, as well
pranayamic breathing.
as experiments and learn the applications and addressals.
KALA-PARIDRUSTHA Effect of Kala-paridrushtata in respect of volume and
This is regulation by time or duration. There are again velocity are different in breath, drive, skill in various locations
two aspects here: mentioned in Desha-Paridrushta. Thus it is important to leam
1) Time and duration of the in breath, out-breath and this, combination of regulation by region and time. These are
retention by which the modality, function and role different prayogas (usages, applications, addressals and
change. experiments).
2) About interproportions between the in-breath, out- A reminder here: there is a dual aspect as touched upon in
breath and retention or puraka-rechaka-kumbhaka, the initial chapters.
shastra mentions 1) regulation of breath/prana
2) regulation by breath/prana

224 / Pranayama Pranayama / 225

 This is also implied in Desha-Pandrushtata considered
SANKHYAA PAR1DRUSHTATA
earlier and Sankhya-paridrushtata, yet to be considered.
These are the regulative acts by a cluster of cycles in
The second aspect is in respect of mutal proportions
replicated conditionings. Pranayama essentially does not take
between in-breath and out-breath cycle or puraka-rechaka
place by one or two or few cycles but sufficient number of
cycle (for the time being, we are setting aside the retentions/
cycles in a round. This is a very important fact to be noted.
kumbhakas). The proportion between the in-breath and the
out-breath or vice-versa can be such as: Conditioning of pattern and mode needs*to be persisted
1 : 1 with consistently and constantly for multiple cycles.
1 :2 One deep and conditioned inhalation or exhalation is not
2: 1 a precept of pranayama.
But the fact remains that this is not at all easy. The practice
1:3
3 : 1 etc. package for a novice or a neophyte is as follows:
Have the in-breath or out-breath with decided and preset
by velocity handling or volume handling or handling in
conditioning in one cycle and give a lap-time of 2-3 normal
different combinations. These proportions are in respect with
time i.e. seconds. Let us illustrate this: cycles; repeat the proto, pre-decided conditioning and have
8-10 rounds of such cycles comprising a final total of 20-30
cycles of conditioned + relaxed-conditioned cycles.
IN-BREATH OUT-BREATH
PURAKA Replicated, breathing cycles is the major precept here;
RECHAKA
effectively, it is a creativity exercise.
10 seconds (or counts) 10 seconds (counts) Can there be fasting for one moment or one second or
one minute or one hour?
10 seconds (or counts) 20 seconds (counts) If so, then we are under eternal restraint. Similarly,
pranayama as conditioning or regulating is never of one cycle.
20 seconds (or counts) 10 seconds (counts) One deep breath or a couple of deep breaths does not
become Pranayamic, as it is believed today. Deep breathing
10 seconds (or counts) 30 seconds (counts) cannot become Pranayama.
If classical pranayama is described as naada-sadhana in
30 seconds (or counts) 10 seconds (counts) ancient wisdom, it must have

Sur, Swara
The modulations or proportions can be effected by Laya
velocity-handling or volume-handling or combinations Meter etc.
thereof.
Effect-wise, conditioning wise, these aspects would make Anyway, one of the lessons for such classical pranayama
a significant effect, changes and transformations. is to define dimensions and definitions of natural, spontaneous,
normal mechanical and unconditional breathing and to render

226 / Pranayama
Pranayama / 227
it as conditional, normal breathing. And repeat-replicate it go a long way in getting educated and then evolve
for multiple cycles without modulations and modifications. qualifications for practice. However, there can be intermittent,
The parity between short breaks, so that the capacities are replenished.
Unconditioned, normal breathing When the above conditions are attained then pranayama
and can become Deergha and Sukshma as stated by Patanjali.
What is this
Conditioned, normal breathing must be overcome.

This is quite an exercise and skill-attaining education. One Deerghata

and
needs to develop sensitivity for dimensions and qualification
for it as well as qualification of such breathing and turn out Sukshmatva?
such cycles voluntarily without either Let us address them in the next chapter.
Over-shooting
Or
Under-shooting those definitions and dimensions.

In quack teaching, without such a comprehensive training

or education, one is inducted to ‘breathing gymnastics’.
Anyway, the formal education in classical pranayama is
to carry out prayogas in
1) Desha Paridrushtata
2) Kala Paridrushtata
3) Sankhyaa Paridrushtata
4) Desh + Kala (paridrushtata)
5) Kala + Sankhyaa (paridrushtata)
6) Desh + Sankhyaa (paridrushtata)
7) Desh + kala + Sankhyaa (paridrushtata)
There are initially exercises and then one learns usages,
applications and addressals. Then one evolves skill and ease
as well as efficacies. These must be attempted in rounds of
multiple cycles and then suoh multiple rounds consequently.
It must be understood that one such round of any such
exercise or even a pranayama is just a mockery unless one is
a master and has mastery in Pranayama, because the first round
or few rounds do not take one beyond orientation. A student
cannot be stuck in orientation and needs to go well past it and

228 / Pranayama Pranayama / 229

 These might seem wild imaginations or even very abstruse,
imaginative notions; but the meaning is as they appear in
pedantic studies.
Chapter: 40 Actually long, long, long pranayama comes to state that
pranayama is on for a long, long time and not for a short
DEERGHA - SUKSHMA duration of 10-20 mins or 1-2 hours, or 7-8 hours or 12-15
hours or 30-40 hours. It is for a very long time.

Pranayama tastsfor many, many days, weeks, months,

years, decades and even centuries and millennia.
A naive commoner would take the predicate Deergha
This is the pedantic interpretation of the sutra
to mean:-
which uses the predicate “deergha. "
an extraordinary long, long, long inhalation
or an extraordinary long, long, long exhalation We, the temporal people, will consider this as fantasy.
or an unduly long, long retention after inhalation or after But a yogi’s world is altogether different, perhaps transcending
exhalation. temporal concepts of space and time.
But classical pranayama is not at all breathing gymnastics Without doubt such a yogi is in Samadhi. This is the
or performing such feats as is generally believed. More often, pranayama while a yogi is in Samadhi. It should be noted that
such people do these breath feats as street performers or as Samadhi time-scales are not in seconds, minutes and hours
performative acts. but in weeks, months, years, decades and eons.
Pranayama is more a spiritual culture or Parmarthik
For instance, if one cycle of a yogi's breath
sanskruti. It is a spirituaLculture inculcation than the Maya
takes one minute hypothetically, the
of a “breath-gym work-out.”
state of Samadhi will have to last
When one goes through Pranayamic training, what such
12 x 12 x 12 xl2 minutes (20,736 mins.)
a yogi develops is not just a very mean capacity for an
that is nearly 14.4 days.
extraordinarily long inhalation, exhalation and retention.
This is the minimum span of time
That is not this deerghata; it is not a gymnastic ability to
mandated to be considered a state of
breathe very subtly. The predicates in the sutras have
Absorption (Samadhi), and anything
mysterious meanings. Let us understand them. These are not
less than that disqualifies to be called Samadhi
the effects of capacity but are the results of a rich, sublime,
cosmic, divinised culture in chitta. Such a person is a It means that pranayama would persist without variation
personification or alteration for such a period as 14.4 days! But if pranayama
of an accomplished yogi. The meaning of these predicates also becomes subtle, the breath should become extraordinarily
(which will now be given) might seem like a fantasy and quite different. If such a breathing cycle takes place for 10 minutes
incredible. rather than for a minute as in the above assumption, then
Pranayama would last for 140 days. It is beiieved that yogis

230 / Pranayama Pranayama / 231

transcend time and space and thus remain in Samadhi for
centuries and millennia easily.
The second predicate here is ‘subtle’ (sukshma). The
Chapter : 41
breath and breathing become so subtle that the breath rate
goes down to an astonishing extent such as one cycle might
take centuries. Such yogis may be declared dead clinically. KUMBHAKA PARIDRUSHTATA
This has even been testified by modem physicians; many yogis
have stopped even the electrical beats of the heart. The breath
becomes so subtle and fine that even for modem machines
As seen towards the end of the last chapter, there are
the breathing is almost not there or not at all there.
Desha, Kala, Sankhya paridrushtata/s for kumbhaka as well.
Just as there is paridrushtata (regulation) by Desha, kala,
There are two Kumbhakas, namely,
sankhya for breathing, the same is the case with kumbhaka.
1) Bahya Kumbhaka
Suppose a yogi is having a kumbhaka for 10 to 15 years, what
2) Antara Kumbhaka
shall we conclude? Bahya kumbhaka is the one which comes after rechaka
pranayama and antara kumbhaka is the one which comes after
Puraka pranayama. Of course the fourth pranayama or third
kumbahaka is that which is called Kevala Kumbhaka. We
shall consider this in the following chapter, and not deal with
it here.
The kumbhakas can take place in various internal locations
such as thoracic, abdominal, pelvic, and so on. This is the
Desha-paridrushtata. The Kala Paridrushtata is the duration
of kumbhaka which can be multiplied -
(x) (x 2) (x 3) (x 4)
etc. Basics of retentions are taught in the form of pauses in
pranayamas such as Viloma-1 (Inhalative), Viloma-2
(Exhalative) and Viloma-3 (both). We shall consider these in
a later chapter. However, what can be said is that the concept
of desha paridrushtata and kala paridrushtata will be
introduced in the chapter of viloma pranayama. Then the
Sankhya-paridrushtata means the pre-decided number of
kumbhakas in one round (udghata). That is 8-10-12-15
kumbhakas in a round.

232 / Pranayama Pranayama / 233

 As an illustration, the triple conditioning of multiple cycles. Antara kumbhaka has to take place in a
may be as follows: pre-set mode (confinement), with pre-set proportions and a
pre-set number of cycles.
Pelvic antara kumbhaka of (x) duration done
consecutively for 12 cycles of breathing or In other words, the proportions can be as follows:
0 (x) : (x) : (X)
Pranayama. Then with same confinement
2) (x) : (x 1) : (x)
the duration becoming (x2) and a round
3) (x 1) (x 2) : (x 3)
of 8 retentions in consecutive cycles of breathing.
4) (x 1) : (x 3) : (xl)etc.
Thus there is mathematics involved in setting duration of Thus there will be countless permutations and
kumbhaka and the number of kumbhakas in consecutive cycles combinations. These will have a pre-set number of kumbhakas
of breathing in a round. If the retentive duration is shorter, in rounds of consecutive cycles of breathing such as 8 10
there can be greater number of kumbhakas in a round called 12, 15 etc.
“Udghata”. But if duration of retention increases, the number
of kumbhakas may come down in a round (Udghata). BAHYA KUMBHAKA PROPORTIONS
It is important to set the mathematics of capacity and This is Inhalation -> Exhalation -> Retention.
effectivity. It is not justifiable to test capacity by keeping The proportions are:
effectivity at stake. 1) 1 2 3
2) 2 4 6
ANTARA KUMBHAKA PROPORTION
3) 1 1 1
As in quack teachings, here the kumbhaka is not done as 4) 1 2 1 etc.
long as possible. It is not a case of: take a “full inhalation and Again, there will be a pre-set confinement and a number
retain as long as possible.” of kumbhakas in a round which will come in consecutive
But there is a set proportion such as: bahya kumbhakas or outer retention such as8 — 10 — 12 — 15
Inhalation : Retention : exhalation retentions or kumbhakas.
(x): (y): (z) Both the kumbhakas imply Bandhatraya for an
or accomplished yogi and Mudra-traya for the rest of the
(x2): (y2): (z2) practitioners. Thus in pranayama, all the three phases are
or metered. ‘Moment’ is the unit. For all practical purposes,
(x2):(3y):<z2) Kshana or moment is 14th of time taken for the .flicker of an
or eye. Vachaspati Mishra in his Tattva- Vaisharidi says, “Matra
(x): (x -2): (x + 3 ) is the time taken to snap the finger and thumb after taking the
or palm round the knees which are in Padmasan or Swastikasana
(x +2): (x + 3): (x + 4) position.” The Shastras use the term “matras” as meter in
These proportions need to be considered with ease of Pranayama. Therefore, he defines it as accepted by ageless
capacity and constant or progressive efficacies with a cluster tradition. Markandeya says.

234 / Pranayama Pranayama / 235

 “Pranayama of 12 matras is inferior!
Of 24 matras, middling;
And of 36 matras, superior.” Chapter: 42
Vasishtha Samhita says,
“Puraka: 16 matras - Brahma dhyana, KEVALA KUMBHAKA
Kumbhaka: 64 matras - Vishnu dhyana,
Rechaka: 32 Matras - Rudra dhyana.”
There is also kumbhaka pranayama, which incorporates
The literal rendition of the sutra on kevala kumbhaka
both kumbhakas. It is by
would mean:
Puraka -> Kumbhaka -> rechaka -> Kumbhaka.
It also must be noted that by Pranayama what is meant is “A rentention which is neither preceded nor followed
by in-breath or out-breath is Kevala kumbhaka. ”
Puraka Kumbhaka -^ Rechaka
Or The sutra is:
Rechaka Puraka kumbhaka

meaning an Antara kumbhaka. But there is also accepted It means the kumbhaka which is neither Bahya Kumbhaka
nor Antara kumbhaka is kevala kumbhaka or the fourth
traditional meaning that,
‘Puraka, Rechaka and the two kumbhakas are three pranayama. It has the above implications. It is logical, possible,
pranayamas which is accepted by Patanjali. Therefore he plausible and compatible that there can be a kumbhaka without
being preceded or followed by an in-breath or an out-breath?
considers the Kevala Kumbhaka as the fourth pranayama.’
Will any amount of brain-storming resolve the issue? It seems
We shall deal with this in the following chapter.
to be an insoluble problem. Many times it is deigned as a
mystery, an enigmatic puzzle or a conundrum.
But this riddle is easily solved by taking recourse to a
graphic method. If we try to graphically depict a pranayama
which has all the four phases, that is,
In-breath (IB)
Inner retention (I-R)
Out-breath and (O-B)
Outer retention, (O-R)

the graphic depiction will be as follows:

THE GRAPH HERE...

Pranayama / 237
236 / Pranayama
 IN BREATH. INNER-RETENTION, OUT-BREATH AND impossible for such a yogi ’ (Y. T. U. 50)
OUTER-RETENTION.
Even Hathayog Pradipika mentions the total eradication of
Puraka-rechaka in such a pranayama.
Now let us turn to fruition of pranayama or the culmination
of pranayama which Patanjali mentions in the other two sutras
pertaining to Pranayama.
It is akin to a mountain range with plateaus near the mountain-
tops and down the valleys. When the pranayama becomes smooth,
it w ill lose the cuts and become serpentine, as shown below:
When pranayama becomes finer, it would be like this:

Here on the right hand side, it appears as merely a straight line

with no ups and downs. Now, what is the horizontal straight line
here? It is kumbhaka. And what does the up or down - the “A” to
“B” show? No in-breath or out-breath and thus, kevala kumbhaka.
It happens in Samadhi state and as said earlier, for quite a
while with no in-breath and out-breath, thus no breathing.
It is an incredibly, exalted state of hibernated coditon in
cellular metabolism. Such a possibility is there only in
Samadhi.
Vyasa clearly states that there is
‘Aati-abhava’ in such a pranayama, and otherwise the
pranayama is ‘gati- vichheda.’ There is a quotation in the Yog-
tattva Upanishad:
4 When kevala kumbhaka comes up, it is a condition
bereft of in-breath and out-breath. Nothing is

238 / Pranayama Pranayama / 239

 cells, nerve-cells etc. By these being given exalted conditions,
the relative mind will be benefited. Therefore the consumer
package that is available today can provably work for health
Chapter: 43
and vitality of the exoteric body-mind system. Pranayama of
such a package can undoubtedly work for
PRANAYAMA PHALA
Excellent physical, physiological,.metabolic
cellular, psycho-mental health. Thus also
Excellent, mundane and materialistic
There are two sutras out of the four on Pranayama phala. health and well-being.
We have so far considered the first two sutras in the preceding
That is why Yogaaa has a global market today.
chapters. The two sutras here are:
However, classical Yog does not include
rftT: UcMJHMWH, I
Pranayama for such worldly purposes;
It has a higher purpose and such worldly
We are all capable of knowing what and how our breathing Benefits are only incidental
is. We can improve our breathing for biological purposes. We
can have improved oxygenation and de-carbon dioxidation. Health and well-being is an unintended by-product of
This would benefit our body, cells, blood-cells, nerve-cells, Pranayama.
etc. Even a common man armed with science and modem It is like using an expensive limousine or a Rolls-Royce
academics can understand what breathing of the respiratory car to transport coal.
system can do. One can know what the lungs and the breathing Or using a multi-axle trailer truck to do your personal
act of oui respiratory system can do. But a student in yog is grocery shopping - a mere load of 8 to 10 kgs.
enlightened about what the organic or systemic breathing can Doing, learning and dedicating oneself to pranayama for
do. (We have seen in the initial chapters what associated such worldly, mundane and mean purposes is the main thrust
breathing can do.) Such breathing is prolific and a versatile, of today’s Pranayama propagation. Patanjali does not indicate
internal activity agency. It is an incredibly transcendent any fruit of pranayama with a consumerist’s perspective. He
principle within us. mentions two kinds of fruits in Pranayama. These are
“It is not at all ours but keeps all ours affiliated to us; Adhyatmic or Paramarthik fruits.
Ours remain ours because of what is not at all ours.” The sutras are:
It is a marvelous catalyst and rasayan in an associated cRT: I
condition. It is a grand transformer and transmuting agent for
Il^l4li4Rn I
T, ‘me’ and ‘mine’ integral and inherent to us.
Anyway, improved respiratory breathing can exaltedly It has been repeatedly said from the beginning that
work on biological constituents such as body-cells, blood- Pranayama is not merely breath control, or to have such

240 / Pranayama
Pranayama / 241
 biological health and breath-borne well-being. Pranayama
Vyasa pens down the effect of pranayama in the following
works on a philosophical footing such as:
words; through these words, a wise person can easily
China shuddhi understand the dynamics of pranayama which are: •
Vasana Kshaya Intent
Klesha Kshaya Drive
Evolving consciousness Motive
Set-up apavarga (moksha sadhana) Actions
Sub-serve Mumukshatva Purpose
Eradicate Bubhukshatva Modality
Constitution
Pranayama does not come for worldly, mundane,
Component
biological, psycho-mental well-being. Our chitta is engulfed
Culture
and arrested in Anadi-maya, which insulates us from spiritual
Process etc.
radiation and vibration. Thus we become worms in the world
Vyasa says:
of objects. We become caterpillars of the world. This maya is
in the form of vasana or precisely, klesha-vasanas. There is a “The Karma of the yogi which covers up
forestation of it and it is pervaded by parasites of shadripus. the discriminative knowledge (means
To counter this formidable force, what is needed is pranayama of kaivalya) are destroyed as he practices
amongst other things. Pranayama. This is what is said by seers and sages.”
Shvasayama or merely breath control works like sticks By the magic panorama of desire, the essence which is
and pebbles to counter the force of nuclear weapons. luminious by nature, is obscured and covered up, and is
directed towards vice.
Pranayama works for destroying or at least weakening
the metapsychic, eternal, ageless defects called
This karma of the yogi which covers up
Klesha-vasana. Patanjali calls it Avarana-Kshaya.
the light and blinds him to repeated births
It is a cloud of kleshas around the psyche and
becomes weak by the practice ofpranayama.
consciousness. When this is cleared sufficiently
Every moment it is then destroyed; is what is being said.
The much cherished higher yog of meditation blooms in
the chitta. What seemed fantasy or wild imagination
There is no purificatory action higher than pranayama
blazesforth as reality now, just as the sun breaks through
Purity is secured by that through
after the dark clouds are cleared in the sky.
the destruction of impurity
Pranayama has such an exalted spiritual effect rather than and the light of knowledge shines.
a cosmetic treatment to psychological mind which is as
fleeting as the mind itself. Now, it can be argued that one really does not qualify to
take up such pranayama practices since we are not at all vexed
242 / Pranayama
Pranayama / 243
 The question is what pranayama does for us on our plane
or harassed by the cycles of birth and death. Even if we are
and our level. Of course there is a significant change in our
astikas and honestly believe that we are spiritual seekers, there
attitude or vritti, pravritti, nivrutti and Sanskruti. Our hunger
is no basis where we can have the slightest vexation and
and thirst Qr even tendencies of flesh are set right and tuned
harassment of the cycle of birth, death, birth, death etc. There
for yog and Adhyatma Sadhana. Even if our pranayama does
is a credible basis that we cannot remember even our past
not work on kleshas, they can certainly work on klesha-vrittis
lives and can imagine our next life. Hence there is no question
such as Kama (lust), Krodha (anger), Lobha (avarice), moha
of being harassed by the so-called
(delusion), mada (self-conceit), Matsarya (Envy, jeolousy).
deadning cycle of birth and rebirth.
This certainly helps reform our conduct of life. Moderation
True that we shall never have a genuine urge for pranayama
and temperence is turned out organically or at least facilitated.
and such sadhanas. However, we can certainly begin the
Ahara, Vihara, Achara, Vichara are set right and paramarthik
endeavour of carrying out pursuits. There is a lot to learn,
tendencies are evolved or activated. Mind-management
inculcate and practice before the genuine and authentic cause
becomes astonishingly probable. Satsang-pravrittis, Sadhana-
of doing pranayama appears. Thus the above argument is easily
sang pravrittis and shastra-sang pravrittis are escalated.
set aside.
Basically, there is important education with literacy required
“Oh! even the Brahmopadesham takes place at a tender for Adhyatma.
age of eight with pranayama and GayatrL Such an The buddhi can start grasping and inculcating adhyatmic
early beginning can come even when one is hardly instructions. The Shastras are better construed and seeped
a seeker of Brahman” into memory and intellect (smruti and buddhi)
THUS, PRANAYAMA CAN BE COMMENCED EVEN The Shat sampattis are harvested in chitta which are:
IF THE CAUSE IN THE FORM OF VEXATION BY Shama (mental restraint)
KLESHAS MAY NOT BE IN PLACE. As a matter of fact, Dama (sensory restraint)
we may be relishing the kleshas as a delicacy in life, yet Titiksha (tolerance)
pranayama can be commenced. Uparati (Satiation for worldly pleasures)
Anyway, Pranakriya, Prana-sadhna and Pranayama will Jnana vairagya (jnana and thirstlessness)
start working for conservation, house-keeping and the Shanti-Samadhan (peace and contentment)
hospitality of our chitta for Paramartha. The Shastras mention Of course, the by-products are rich too. These are:
the effects of pranayama as (also delineated by Vyasa), Good physical-mental health and well-being,
Immunity to worldly torments and stresses.
“Pranayama Anushthana. ”
Most importantly, one gets the literacy for esoteric body
However, we are looking for commencing Pranayama, and esoteric mind. There is initiation into the basic but very
its adhyana and prayoga related to Adhyana meaning learning fundamental questions,
pranayama. Thus the above-mentioned argument loses its "Who ami”
base. "Whence ami"

Pranayama / 245
244 / Pranayama
 “What is this embodiment”... etc. PRANAYAMA MEDTATIVITY:
Even beginners’ pranayama-dabbling provides incredible Patanjali mentions the fruit of pranayama as a lead-up to
insights into his own mind and psyche. It introduces one to dharana (to Samadhi). Pranayama, according to him, is
trans-empiricism. Dharana- Yogyatva.
Many of the Smrutis have repeatedly said that
Pranayama is not only a gateway for dharana but has long
“Pranayama burns the defects of the mind, follow through into Samadhi. As a matter of fact the procedural
psyche and consciousness. reality is that the uninterrupted process of Samadhi begins at
Yajnavalkya received Veda-Samhita from the Sun in Pranayama. The continuous and uninterrupted process of
Ashva-mukha. He attained this great ability after purifying meditation in yog begins with pranayama. The launch-point
the mind through pranayama. of the phyana process is in the extensive process of pranayama
Vishnu Purana says: which has a long corridor and a long follow-through.
Just as the Amazon river traverses an amazing 300 miles
Yajnavalkya and Maitreya had taken before it reaches the Atlantic ocean, Pranayama in its active
recourse to pranayama to attain their condition takes the yogi into the field of dhyana. The process
distinct positions in lore. of Dhyana Sadhana in Ashtanga mode is thus:
Yajnavalkya then attained the AUM (Bhagwan-smarana) Gross pranayama -> to
Vedas directly from the sun. nirodha dharma (Antarmukhi on breath track) -> Pranayama
There are similar mentions in Skanda, Agni, Vayu Puranas of heart-confinement subtle, tender pranayama -> support
and Yogi Yajnavalkya Smruti, Darshanopanishad, Trishikhi of AUM -> Meditation AUM Pratyahara -> Deep
Brahmanopanishad, Amruta-nada-Upanishad. Antarmukhi -> Immersion of chitta in heart -> psychomental
Since pranayama purifies the mind, Vedic rituals admitted confinement in the heart -> meditativity -> dream-like
pranayama at the commencement of rituals. Bodhayana appearance of object of meditation -> confinement in such
brought in pranayama as an atonement. support -> Dharana -> Absorption (Dhyana) -> Transformation
(Since choking (or gasping for breath) is great (Samadhi).
helplessness, the Smmtis mention retention of breath in penal This is the voyage of a yogi to Samadhi. For those on a
code conditions. Although this is not pranayama, pranayamic lower rung, they are absorbed in a meditative state. In the
aspect was modified as a form of punishment.) case of any interruption, even a yogi has to come to gross
pranayama. In its culminative stages, Pranayama makes the
Just as we draw water
body become a shrine of the Atma, Kshetra of Atma.
with a rope from a well,
It is pranayama which makes the facal-mind-matter-
Pranayama draws the sublime, mineral
freebody to become a temple.
consciousness *from the deep well within to the mind.
It has Tantra, mantra to transform body, its tissues, cells,
flesh and bones to become Kshetra.

246 / Pranayama Pranayama / 247

 It is the touch-stone of body.
Here, one recalls a theorem of Yog:
Master of senses is the mind, Chapter: 44
Master of mind is the breath (vayu),
Master of breath is Naada, NASAL PRANAYAMAS
And master of Naada is Laya.
(Varahopanishad; 2180)

Subtle and essential pranayama is naada-anusandhana.

It is almost a trademark of pranayama that pranayama
It should be recalled that Patanjali includes
mudra has invariable concomittance with pranayama. No
Tattva kriya doubt that there is a very close relationship between pranayama
Chakra kriya and pranayama mudra. The mudra is this:
Prana Kriya
Sit erect in padmasana. With the right hand
All these have their centers in our nostrils, a marvellous Finger-tips (small finger, ring finger and thumb).
organ. Further delineation on pranayama without elaborating Form a ring to be placed on the nostril with
on the role of the nose and nostrils will be a big blunder. Let the other two fingers folded in.
us now begin the description. Keep the left hand on the left thigh or
Knee in Jnana-mudra
(that is index finger and thumb tip touching

And .the other three fingers outstretched).

With quackery abounding, there is rampant and worsening
mockery of this art and science. Modem quack teachers say
“Ifyou want to block the right nostril, place the
forepart of the the thumb on the nostrils-heavily
press it (deviate even straighter septum. If left nostril
is to be blockedpress 2—3 ofthefourfingers and deviate
the septum on the other side. And breathe with
deviated septum /”

The misguided and uninformed quack feels that the entire

left nostril is Chandra naadi (Pingala) and the entire right
nostril is surya (ida). Thus breathing by one of the nostrils is
believed to be breathing by the respective nadis.

Pranayama / 249
248 / Pranayama
 state of mind from anger to love and dejection to enthusiasm
But the nadis do not have the
of all degrees. The nose form changes either grossly or subtly
Entire diameter of the nostrils. Nadis
and changes the breath-ways.
Are too subtle and thus esoteric.
Imagine the face of disgust, anger, hatred,
The fact is that the left nostril has Chandra nadi and the
Greed, love, affection, enmity, malice, fear,
right nostril has surya nadi. And to block a nadi, the whole
Motivation, enthusiasm etc. The nose and
nostril need not be closed. The point is that nasal pranayama
Nostrils' are sufficiently modified or modulated to
is necessary to handle the very delicate aspect of breath and
modify the breath.
delicate mode of breath more delicately by instruments over
Therefore our breath is tempered by fugitive
it such as finger-tips, hand, awareness, mind advertence and
and changeful state of mind.
attitude. The instruments are more delicate and emotional than
If our mental vritti is in constant change,
being mechanical and machine-like.
the breath too becomes that fluctuating.
NOSE - A MARVELLOUS MENTAL ORGAN
Thus yog advocates steady state of mind for consistent
It might sound intriguing or exaggerating to call the nose breathing.
and nostrils as mind organs. But the fact is that it really is a Human face has subtle movements apart from grosser and
physiognomic organ. visible changes like “actor’s face” which are really many faces.
The human face is almost a monitor of the mind. The nose is easily influenced because of its situation and
Human facial muscles are remarkably flexible position as well as structure. The breathing that goes in the
for expression of the mind or as responders nostrils have incredibly sympathetic resonance to mind. Thus,
the nose has a profile for every state of mind. So also, we
to mind. Man makes a thousand and one faces besides have in our breathing repertoire every kind of breath mode
having a thousand and one faces. Then there are countless for every state of mind.
invisible faces which go out of the realm of physiognomy.
Therefore it won't be an exaggeration or
There are innumerable human emotions and mental states
meaningless or gibberish in saying that there is
such as anger to passion, love to aversion, fear to courage, Angry breathing
reverence to agnosticism, faith to doubt. Many of these do Passion breathing
not have physiognomy to be read by others. Therefore we Disgust breathing
have conjectures or presumptions. But according to psycho¬ Fondness breathing
mental and chaittic studies of yog there are premises such as Frightened breathing
Every state of mind there is a corresponding Courage breathing
breathing mode and subtle changes in Doubting breathing
face and eyes contribute for it Confidence breathing
Diffidence breathing
The human face changes even if not visible, for every
Pranayama / 251
250 / Pranayama
 Reverence breathing
tips of fingers and tips of the thumbs should be delicately and
Detest breathing etc...
dexterously used. The fingers should be like that on a musical
Thus the nose is remarkably flexible but it is instrument. The nostril is an instrument of music and
unacknowledged flexibility. pranayama too is swara-sadhana, naada sadhana etc.
Anyway, it is only the science of yog that says that the In quack yog, which is nothing but mockery, for ida-pingla
two nostrils are almost mutually divergent such as ‘sun’ and pranayama what is done is:
‘moon’. Even the ultra-modem science of human anatomy For ida pranayama, pingla is
has no clue of such things as strangulated and vice-versa.
If it is ida pranayama, the inhalation is a
Solar nostril
sniffing act and so is the case ofpingla
and
inhalation.
Lunar nostril.
For exhalation, the nostrils are made into
The quacks in yog only believe in it. Thus they think they a pneumatic device.
are for divergent functions. There are not only two nadis in
two nostrils. The following facts will reveal much about it: It is a ridiculous thing allowed in neo-yog. In music, a
novice, who does not know the basic seven notes, is never
RIGHT NOSTRIL LEFT NOSTRIL straight away made to delineate Darbari Kanada. But such
things happen here. Quack teachers begin Pranayama right
1) Basic 350 odd pranas 1) As said in the left-
away with Anuloma, Pratiloma, Chandra-bhedana, Surya
nadis but in fact by hand column.
bhedana and nadi shodhana pranayama.
permutation-combination
The fingers are used as if they are puckers. Anyway, let us
infinite nadis. keep this mockery aside and take a view of the classical model
2) Solar branches of 2) Lunar branches of
of digital (nasal) pranayamas. Basically it must be understood
Prithvi—aap—tej—Vayu Prithvi—aap—Tej—Vayu
that nose and nostrils are very tender cells, tissues and fibres.
Akash. Akash.
Moreover, they deal with breath and in an endeavour such as
3^ Solar branches of 3) Lunar branches of
pranayama the breath is exaltedly fine, subtle and tender. Thus,
shat chakra nadis shat chakra nadis.
fingertips must become tender and sensitive as they become
when handling an infant or a flower. Therefore one must not
Thus one can easily understand a very dense nadi-network
hasten to take up nasal pranayama. A traditionally rich teacher
in the nostril. . .would teach nasal pranayama without fingers being used on
Isn’t that a marvel? Isn’t that uncrowned nadi junction.''
nostrils. A great amount of sensitivity has to be developed
The nose, which is just half a finger length, is a giant
and evolved. There is a great amount of education involved
conditioner in pranayama.
before one uses the finger on the nose.
Regulating breath and prana is a very delicate act. The
Fingers are not to be merely used for blocking a nostril.
In that case the finger should work as a clip. But as a matter
252 / Pranayama
Pranayama / 253
of fact, they work like the fingers of a musical instrumentalist.
Fingers are to be used for accessing the minute nadis and prana kriyas. This will be nasal pranayama without using
work for the tonal quality of breath. fingers on the nose. This is the way nasal pranayama starts
In Pranayama, the breath is not blocked by fingers closing traditionally and classically. Then there will be no room for
a nostril. Equating the blocking of the nostrils with locking senseless conventions, which have created a quagmire in yog.
or closing the doors of the body, is believing that when the At the right point in time, after one has gone through the
doors and windows of the house are closed (or locked), no above process thoroughly, then there can be training for using
dust will gather inside and no insects and ants will enter. The fingertips on nostrils for breath. It might be said at this point
breath or prana is blocked by retention or kumbhaka by the in time that the nostril is a hi-tech and highly digitized organ.
three mudras and/or the three bandhas and not by the fingertips According to yogic precepts, the evolution of human
or even the fingers. consciousness depends upon breath and prana. Thus one must
This should be an important lesson for quacks who try to be exceptionally skillful in such an art of nasal pranayama.
close a nostril or both by strongly pressing the fingers on On a very primary plane of endeavor, in such a pranayama
the nose. one must be able to use the fingers (ring, little and thumb)
In mockery, one believes that by blocking the ida nostril simultaneously in co-ordination and in mutual
and opening the pingla nostril by not blocking ida breathing complementation. As said, no nostril is ever blocked or closed
takes place. This is either a laughable or an infuriating concept. for either the in-breath or the out-breath. Unproficient ones
Basically nasal pranayama with fingers is like a post¬ may only close both the nostrils during retention only. But
graduate course. The student in classical approach is made to that is really not necessary as outer or inner retentions are by
observe the nostrils by using ocean-like vast pranayama kriyas internal and organic process rather than at the gates.
and a whole vista of figurations of the nostrils. Nostrils almost Additionally, there are the three mudras for retention.
go into a kaleidoscope. There are nearly 350 forms which are
Therefore as a matter offact the palm
all various graphic modes of breath.
rests on the right lap during retentions
Shivasvarodaya describes the five centres for the five
rather than blocking the nostrils by
tattvas. But a classical teacher makes the student get educated
the clip offingers and thumb.
for those centres by merely using prana kriyas of:
Anyway, the right palm is to be used and the handling of
“LUM” (prithvi)
velocity of the breath and pressure of fingertips must be learnt.
“VUM”(aap)
In classical pranayama, fingers are to be used for both the
“RUM”(tej)
purposes:
“YUM”(vayu)
1) to open the nostril
“HUM”(akash)
2) and to close nostril simultaneously.
One can really feel these different spots and breath flows In the case of single-nostril breathing, the fingers are used
under these five tattvas. It is greatly fascinating and educative for opening that nostril and closing the other nostril
endeavour to monitor nose and nostrils in a wide range of simultaneously. Therefore practically and most importantly
‘finger tips on the left nostril are used not only for the left
254 / Pranayama
Pranayama / 255
 This is testified by the fact that during a bout of cold our
nostril but in subserviency of the left nostril. nostrils seem blocked but the fact is that passage of breathing
is blocked. Our fingers can be easily inserted even when the
The thumb on the left nostril is not only
nostrils seems blocked!
used on and for the left nostril, but also in THUS THE FACT IS THAT WE DO NOT BREATHE
subserviency of the left nostril and THROUGH THE WHOLE NOSTRIL, BUT A PASSAGE
the two fingers there. OUT OF SEVERAL PASSAGES.
They (thumb, little and ring finger) play a role in Thus breath-passage sensing, and dealing with passages,
mutual co-ordination for each other mutually.
is paramount in such pranayama.
There is a concerted effort offingers and thumb. The next crucial point is that the acting nostril needs
In the case of one nostril breathing, all the three play a pressure at its tips to manipulate and simultaneously provide
double role simultaneously or in mutual co-ordination for: counter-pressure to the opposite nostril. This pressure and
Blocking one nostril properly and opening the other nostril counter-pressure is very important, otherwise the septum and
properly. the nose would be deviated and tilted. Let us now understand
This double role is a marvel. It must be noted here that it the role of thumb, ring finger and small finger.
is a high tech pranayama. The roles here are not only 1) The pressure of the tips should be such and so much
that with minimum pressure the blocked nostril should
OPENING and closing but fine-tuning be opened and the other opened. All the three tips play
The breath and thus CLOSING PROPERLY a double role as pointed out earlier.
And OPENING PROPERLY FOR OPTIMUM 2) To work as a team-work with mutual co-ordination
EFFECT. This accomplishes the third function.
It must also be noted here that the breathing does not take 3) The double roles are of an opposite nature: opening
place in the whole of the nostril but in a passage out of several and closing.
passages. Nostrils are not like a water tap, in that from the Pressurising and counter-pressurising play the counter and
entire diameter the breath will flow. A common man is not complementary role as well as the co-ordinating role
aware of this important fact. A quack tends to shut the entire simultaneously. To interact, to double act and to counter act.
nostril. This is ridiculous. Thus, they play a major role for one side and a subordinate
NOSTRILS ARE NOT BREATH TAPS, AKIN TO role for the opposite side.
WATER TAPS. The roles are too artistic to be described technically.
Fingers and thumb in such pranayamas are not used to Therefore such a venture is being set aside. However, the
open or close the nostril but to OPEN and CLOSE the nadis following guidelines may prove valuable for teachers, students
through which the breath moves. As we commoners think and practitioners alike.
that at times the 1) It might be any nasal pranayama, thumb, ring finger,
NOSTRILS ARE BLOCKED IS NOT TRUE and small finger must be used simultaneously on both
BUT THE NADIS ARE BLOCKED. the nostrils.

Pranayama / 257
256 / Pranayama
 2) The finger tips are not be merely placed on nostrils but
are to be placed on a specific location to either open closed nostril but to deal with a nostril which is already
one nostril and close the other nostril or open both the opened and not blocked.
nostrils simultaneously or close one or both the nostrils. 11) There are possibilities that a nostril may be opened for
3) Fingers and thumb are not to merely used for closing inhalation but not for exhalation and vice-versa.
the nostrils.
12) Finger tips directly pressurize their side and indirectly
4) The finger-tips need to be used both for opening or pressurize the other. That is, they simultaneously
closing nostrils. provide pressure and counter pressure.
5) Although the thumb is placed on the right nostril and 13) Pressures have greater corresponding with velocity of
the ring and small finger on the left nostril, they play breath. When the velocity is higher the pressure is less
roles for both the nostrils. and when the velocity is less, the pressure is more.
6) They are always used in mutual co-ordinations and 14) Beginners attempt to use tips on both sides and deal
mutual considerations. The tips on the left nostril play with the nostril which is superiorly open.
a role for the left nostril as well as the right nostril and 15) Manipulations of finger tips and thumb tips is a constant
the thumb tip is placed on the right nostril for itself as process even in one breath since velocities change from
well as the other nostril. the beginning of breath to the end of breath.
7) The double role in case of one nostril breathing is for 16) In no case the tips are disconnected in nasal pranayama
opening one and closing the other nostril simultaneously or ornamentally used on nostrils.
in mutual co-ordination and consideration. 17) Most importantly, the nostril should not be blown and
8) The pressure of the tips is for the two purposes cleansed immediately before such pranayamas but well
simultaneously and have to be managed at one and the before such pranayama. Because blowing may clear the
same time. It may be a pressure for opening one and nostril of mucus but irritates the membranes and septum
closing the other simultaneously. This skill is proceeded carpets.
by good observation and experimentation. 18) Ideally, nostrils should not be dry but optimally damp.
9) Although generally the three tips have to be placed at 19) All nasal-digital pranayama imply constant
one location i.e. immediately below the nasal bone the manipulation and repositioning st^gc by stage in breath.
subtle positioning constantly changes. These changes Due to lack of skill it may seem to be a complicated
are because of a condition of - a) nostrils such as fully process. But it does not at all justify simplification
opened or semi-opened or semi-closed or fully closed, brought by modem trends such as
b) state of nostrils such as dry or damp or ideal. These “Use the fingers or thumb to merely
can be temporary conditions or chronic conditions. block and close the nostrils.”
10) A beginner should not work on pre-decided pranayama Such simplicities mock the depth of this subject. In the
such as inhaling on the right or left or exhaling on the feverish race to propagate and popularize yog and to make it
right or left. Initial attempts do not pertain to opening a globally acceptable so that any Tom, Dick and Harry can take
it up, yog is simplified and taught at (weekend) workshops,
258 / Pranayama
Pranayama / 259
shibirs of a week or two; then diplomas and certificates are and dispositions and incorrect attitudes, the things become
distributed and/or young ones are seduced to take it as a career, complicated. Another reason is opting for shortcuts in the run¬
profession or vocation and make a fast buck; to succeed up to such attempts.
quickly and gain name, fame and recognition, the subject has In order that nasal pranayama does not become
been ridiculously simplified. complicated on the classical tract, there is an extensive, deep
And it is here that Pranayama becomes a method to: and broad-based preparatory. The courses and instructions
Block the right and breathe with the left are not given prematurely but at the right point of time. The
or vice versa, and give a precept that following process of nasal pranayama may appear a little
The entire right nostril is surya nadi strange and funny for neo-yogacharyas.
And left is chandra nadi and make a mockery 1) A long, long supine-positioned pranayama-shvasayama
Of Chandra-bhedan, surya bhedan pranayamas tp be attempted. And evolve preperatories of various
and even nadi shodhana, Anuloma-Pratiloma, lower hierarchies.
2) Several pranayamic exercises to be carried out, which
This noble subject of yog is not merely something for
are sharirayama, manayama and shvasayama in the
shibirs, workshops and retreats of 3,4, 5 or 10 days. beginning.
“Man making and mind making 3) Reach a level of chitta prasadana by those in supine
have become that simple and also position.
exceedingly attractive and goody-goody. ” 4) Reach up to pranakriya, chakra kriya, tattva kriya, laya
kriya and dhyana kriya in the supine position.
Perhaps Lord Yogeshvara Shri Krishna had no clue to such
5) Evolve the above stages even in the sitting position
simple and goody-goody Yog! That is why he endorses the
6) Learn the finger usages, not in the seated position but
fact presented by Aijuna and says,
in shavasana position. Learn the hasta mudra and the
“No doubt the means ofyog usages and skills of finger-tips in shavasana;
(abhyasa and vairagya) 7) Unless one is well-versed in the seating position for
are extremely difficult. ” pranayama and meditation and can easily maintain that
In the modem era, we have genius yogis who are way position for 20-30 minutes, one should not attempt
seating nasal pranayama;
ahead in generations than Krishna, Patanjali, Vyasa,
Yajnavalkya and all seers, sages and the Pwrana-Purushas. 8) Do the hasta mudra more easily now and learn usages
Anyway, let us stop this sarcasm and proceed further. on exhalation in supine positions in one cycle, then with
It was said earlier in this chapter that nasal pranayama in 3 to 4 cycles with palms resting on chest or on the sides.
a classical way is very complicated. One of the most important 9) Beginners should not attempt multiple cycles in one go.
reasons for something being too complicated is that not every 10) Learn to use tips skillfully, tenderly and dexterously.
such thing is inherently and intrinsically complicated, but Palm should be akin to an aesthetic ornament on the
because inadequate preperatories, insufficient and orientations nostril and not as a tool or an instrument.

260 / Pranayama Pranayama / 261

 d) velocity and naada relationship,
11) One should learn the precise postions and master the el velocity-pressure naada management.
positioning of the finger-tips and then work on 23) After one such exhalation, the mudra should be relaxed
improving the tonal quality of the breath. for 3 to 4cycles and redone for the next nasal exhalation.
12) Since finger-tips are to be used, nails must be cut (until 24) Some prayogas are important in respect of micro¬
they are below the tips); this is not for beauty alone. positioning for reaching breath passage. This literacy
There is no provision for using the forepart of the top is paramount. There is a search mechanism and search
of the fingers and the thumb. process in place. Precise positioning will have ideal
13) Wrist, back of palm and fingers should be well rounded. naada parinama. It is important to trace exhalative spot.
The knuckles should be bent for rounding and not be 25) It must be noted that velocity and pressure units have
kept with straightness. reverse proportions that is higher velocity lower
14) Initial attempts are in exhalation and not in inhalations. pressure and lower velocity higher pressure.
15) Single-nostril exhalation should be strictly avoided in 26) If the spotting of the passage is perfect-pressure is
the beginning. minimised. If imprecise, then the pressure is greater.
16) After taking a voluntary deeper inhalation with open 27) Velocity and pressure both are under voluntary control.
nostrils, towards the end of it, hasta-mudra should be 28) Usually both the nostrils are unevenly opened . This is
taken and be placed on nostril at a fixed spot just below an important consideration. One must be able to
the nasal bone before exhalation. ascertain this disparity. It is a case of superior nostril
17) Exhalations should be done by partially blocking both and an inferior nostril.
the nostrils and thus exhalations be attempted in both 29) On arriving at such disparity, one may deal with superior
the nostrils and work on varied apertures of the nostril. nostril for single-nostril exhalation than predecided
nostril.
18) This exhalation must be slower, thinner and longer
ideally done in stages rather than continuous . 30) Initially avoid working on the inferior nostril but work
19) Usage of tips should be used for naada parinama which on superior nostril to improve the naada parinama. The
inferior should be closed and improve tuning of superior
will be/should be sonorous.
nostril.
20) Initially, the aperture of the nostrils be reduced to effect
a condition such as 30 to 40 percent closed and 60 to 31) Get convinced that by full nostril open without tips
being used is hot shvasayama or pranayama. And that
70 percent open.
skillful usage of tips for closing and opening the nostril
21) As the skill appears, the above proportions may be
is important and imperative.
reversed.
32) Interactive role of tips on either side is important.
22) Rather than attempting Pranayama (precisely
33) In nasal pranayamas, naada is important and not
shvasyama), one must carry out prayogas (experiments)
breathing in one nostril.
in respect of: ^ 34) After sufficient prayog on exhalative breath, inhalation
a) velocity of exhalation may be tried again in both the nostrils and not block
b) pressure management for aperture.
any of the two.
c) pressure management for naada.
Pranayama / 263
262 / Pranayama
35) Realize that role, placement, micro-placements are
1) Literacy in shavasayama and pranayama,
different between inhalations and exhalations.
36) Naada-parinama of in-breath and out-breath are 2) Lot to observe and learn application, usages and
addressed of/on/by breath,
different.
37) Naada parinama is more important than volume and Now comes the final statement in the chapter which
is thus:
length or duration.
38) Become familiar with differences in the usage of tips, In nasal pranayama, the breathing is not in
their role, their skills for in-breath and out-breath. one or both nostrils or exhalation or inhalation
39) As the breathing is supposed to be thin, rarified and Or both in one nostril; or two nostrils
fine thus be done in steps, not to loose breath while but the breathing takes place in one naadi
fingers are being manipulations is on. Suspend the of one nostril or one or two naadis of two nostrils.
breath for a while. As generally believed, the breathing is not
40) In case of loss of tonal quality of breath, suspend breath In one nostril but the nadi in one nostril;
immediately and work on repositioning of finger tips Thus this pranayama is in nadi, of nadi and
and thumb tips. by nadi, but not of, for, by or in cavities.
41) In higher velocity, the tonal quality of breath is inferior, There are thousands of nadis in the right nostril
and in low velocity, it is superior. And one of them is the Surya nadi. So also, there are
42) Do not consider the role of the little or small finger less thousands of nadis in the left nostril and one of them is the
important; it is a fine-tuning tip. Chandra nadi. Therefore by keeping the right nostril open,
If one feels that attempting nasal pranayama the chance of getting surya nadi pranayama has a 0.100000%
or shvasayama is complicated, suspend these practices chance.
and postpone it to a future point and So in the case of Chandra nadi pranayama in
go for preparatories once again. The left nostril. Of course not to equate the
Trying and simplifying it is not justifiable. Suryanadi breathing with suryanadi pranayama.
And so also Chandra nadi breathing with
Finally, do not ever succumb to mockery such as:
Chandra nadi pranayama.
1) Inhale from left, exhale from open
2) Exhale from left, inhale from open In any case and any of the nasal (digital) pranayama, it is
3) Inhale from left, exhale from right. vitally important to develop the ‘fingering’ of nostrils like
4) Exhale from left and inhale from right etc. instrumental musicians need to develop exalted skill,
and even incorporate either inner retention or outer sensitivity, tenderness and dexterity. In such pranayamas
retention. there is
Anyway, before Reading for pranayama or naada parinama, Svara sadhana
there is much to leamf and inculcate as described in the earlier Naada sadhana and
chapters, it is wise not to hasten for nasal pranayama. There Prana sadhana.
is a lot for Let us deal with such exercises in another chapter.
264 / Pranayama
Pranayama / 265
 1) Right hand only must be used,
2) In no case, the middle finger and the right index finger
are to be used; thus they are folded in to settle at the
Chpater: 45 base of the thumb; the tips of these fingers ire bent at
the knuckles.
THE ART OF FINGER-TIP SKILL 3) The thumb should be brought as an opponent to touch
the tips of the ring finger and small finger which are
joined together. This is called hasta-mudra for
Pranayama.
We have seen in an earlier chapter that nasal pranayama 4) The two fingers and the thumb must be bent to form a
is initiated to a child of eight years in Brahmopadesham for ring-shape rather than a clip-shape. In nasal
the twice-born. The hasta mudra is taught then. This mudra is pranayamas, the tips or fingers do not come as a clip
common to all the twice-bom. on the nostrils but as tuners and adjusters for tonal
quality of breath.
But it is highly astonishing as to who started
5) The right hand (in mudra position) should be taken
‘the mockery-mudra\ which has no
up by bending the elbow joint. Then slightly open the
validity, yet it is widely practiced in the yog
contact between the thumb and two fingers and place
community today.
it immediately below the nasal bone and not too far
The classical mudra has remained in
down on the nostrils.
Vedic rituals but nowhere else.
6) The back or the wrist of the right hand is slightly bent
The current practices ofpranayama
for convexity on the posterior side. This is just a slight
mudra must be set aside.
curve of the wrist.
Anyway, let us see the description of
7) The tips of the fingers (ring, small and thumb) are to
this pranayama mudra.
be gently placed; they should touch the membrane as
It must be understood that the right hand fingers should if the nose is as gentle as a flower.
not be kept anywhere or in anyway on the nose. There are 8) Skin of the fingers and thumb tips should be as gentle
specific fingers generally to be used in a specific way as well as the skin of the nose.
as in a specific place but there is no specific spot and way to 9) What these tips are going to handle is again very tender
use them on the nose. Perhaps it is each of the cycles of and infant-like. Thus one must be aware of the
breathing in search of the point of placement changes. Even handling culture. The hand work, finger work, arm
during an exhalation or inhalation, it will be with constant work etc.
manipulation. There is a hasta-mudra for all such pranayamas 10) Finger work is almost like finger work for “touch
for all those who do it and at all times and in any case. screen” mode.
Following are the invariable factors: 11) The finger tips are placed for sensing naada parinama

Pranayama / 267
266 / Pranayama
 14) Then one must be aware of the subtle parts
of pranayamic breath and does not deal with pneumatic of the nostrils which are again five. And
breathing. these are initially to be taught by teachers
12) Tips or even fingers are not to be used for physically to students.
closing the nostrils. By such an act of the fingers, it is The description is as under:
ridiculous to think that the nostrils become air tight. Identify the prithvi kendra or spot of breath under prithvi
Only breath passage is to be blocked. When it is a tattva. This is done by inhaling voluntarily and sensitively by
question of blocking, nostrils are not a passage for silently uttering ‘Lum’, which is prana kriya. This will help
breathing. ascertain the spot location by breathing under the presiding
13) One must be aware of the breath passages grossly. element of earth.
These are described as under: Then silently utter the letter ‘Vum’, while inhaling and
Base of nostrils is that part when we have a running exhaling similarly voluntarily, sensitively and deeper. This
nose and to avoid embarrassment, we clean the nasal will help us to identify the spot location of the breath by the
water from that location. Then inserting the index presiding element of water.
finger straight into the nostril which is facing you, Then do a similar breathing by silently uttering the letter
that part of the nose it touches is “the carpet of the ‘Rum’, which will help indentify the spot location of breath
floor of the nostrils.” When the index finger is inserted by fire element.
in the right nostril while it is facing the left side, it is Similarly breathe sensitively, voluntarily and deeply by
the carpet of the septum of the nostril. When the same using the letter
finger is turned to the right side and inserted, the part* ‘Yum’ to indentify the spot location of breath by the
that it touches is called the carpet of the membrane element of air (vayu Tattva).
and where the tip of the index finger touches is called Then finally use the sound form of the letter ‘Hum’,
the roof of the nostril. These parts can similarly be silently uttered for breathing by the spot location of the element
indentified in the left nostril as well. Thus the parts of Aakash Tattva. These are the spot locations of breathing
are: by the five elements. This is the precept of scientific yog
1) Base/gates of the nostrils, (Shiva-Svarodaya) and a fact that we breathe cyclically under
2) Carpet of the septum (divider wall), these five elements by rotation and it is a cycle of 60 minutes.
3) Carpet of the membrane, Thus we come back to the same breathing after every 60
4) Roof of the nostrils, minutes. Before taking up nasal pranayama one must be
5) Carpet of the floor of the nostril. • literate about it. The postulations of Shivasvarodaya can be
Thus, these are five parts (grossly) of the nostrils of experienced and testified by any one who is an ardent seeker
which one should be sensitive in breathing. Then one of yog. Without the usage of fingers, these must be practiced
must be able to inhale or exhale in these five parts; or (and sensitized). Now let us again move towards the list.
bracing these five parts. This is one of the preliminaries
for nasal pranayama. Now let us continue the list.
Pranayama / 269

268 / Pranayama
 15) One must have sufficient training, sensitivity and
literacy of the pressure of finger tips and aspects and for tonal quality. Once the above four directions are identified,
factors concerning it. There has been a detailed then there will be identification of other four sub-directions
delineation of it to. describe velocity, tone and such as:
pressure consideration. There is a spoi to pressurize 1) Agneya (south-east)
and counter-pressurize and a way to pressurize and 2) Nairuttyya (south-west)
gauge the amount of pressure in practical aspects. 3) Vayavya (north-west)
Here is a description of this. The pressurization and 4) Ishannya (north-east).
counter-pressurizing or even depressurization and counter- These are the directions for pressurizing. These are parts
depressurizations are important considerations. They on which the tips and the use of directions are placed. The
correspond to velocity of the breath, exact spot location of cases of membranes moved in those directions are always of
breath and tonal quality or naada-parinama of breath. pressurizing. Even if one attains some proficiency and fluency
We have already seen that there is a concerted effort of in identifying hundreds or thousands of nadis we are not in
thumb-tip pressure, ring-small finger-tip pressure in mutual a position to know which nadis are those functionally.
co-ordination. Then velocity management should be However Jnaneshvars, Vyasas, Vasishthas and Yagnavalkyas
considered. Right pressure must be exercised by the tips. The etc can certainly identify those hundreds of nadis functionally.
other conditions are also to be considered such as: So also they can modify the breathing and attain suitable
a) Whether the nostrils are dry or damp or average breathing.
b) Whether the nostrils are blocked or open. Thus in Vaidika karmas, these veteran
In such cases, the way to pressurize is important to be sages know the kind of karma in terms of energy,
considered. This can help mitigate or overcome a negative so also time in terms of chronology by
condition and even improve the positive condition and Graha, nakshatra, etc. panchanga aspect
improve nada parinama and get a superior condition. The way and select suitable breath for clemency
to pressurize are basically in four directions and then eight in karma. The karmas are the influence
figuratively called dasha-disha meaning the 10 directions. of one of the five
Directions are the same as in navigation endeavors. These Elements or devatas. They have corresponding
directions are:
Nadis and energies. Thus they can select suitable
1) upwards (north) breathing pranayama before karma
2) downwards (south) in the sankalpa or intension.
3) towards the face (west)
4) away from the face (east) We can mock such practices but they are served by vital
One must attempt these apart from the amount of pressure. purpose in pranayama. Thus their karmas and karma
If proper direction is taken, then pressure will become tender anushthana is exclusive.
and in case of imprecise selection the pressure will be heavier The interested ones may study the treatise of
Shivasvarodaya which tells us of Tattva influence of karma.
270 / Pranayama
Pranayama / 271
 6) To be inhaling in right and exhaling in the left.
karmakala, grahas (planets) and constellations (nakshatra) as 7) To be exhaling in right and inhaling in left.
well as Tithi-vaar etc. Yogis and sages can set right their 8) To be inhaling through the right when the right is
energies to suit the karma and make it exaltedly successful. clear.
They set right their energies by Pranayamas. 9) To be inhaling through the right when the right is
Anyway, now let us consider some sundry aspecsts or
not clearly opened.
miscellaneous aspects. In such nasal pranayamas, only right 10) To be inhaling through the right when the right is
hand (its mudra) is used. Even left-handers have no option.
blocked.
The use of middle finger and index finger is strictly prohibited. 11) To be exhaling through the right when it is very
The applied fingers and thumb should not at all be erect but
clearly opened.
bent at the knuckles. Never use the foreparts of the digits. Do
12) To be exhaling through the right when it is not fully
not make a clip or clamp of the fingers and thumb. The hasta-
clear and open.
mudra apart from being skilful and functional should have
13) To be exhaling through the right when it is blocked.
omament-like beauty and tenderness. The right-hand wrist
14) To be inhaling through the left when the left is clear
should not be raised but must be running down. In any case in
and open.
any such pranayamas the nostrils are never disconnected from
15) To be inhaling through the left when the left is not
the tips or vice versa. Ideally, the aperture should be minimum
fully clear.
for fine, super-fine and precise breathing. This is attained by
16) To be inhaling through the left when the left is
minimum pressure and by precise positioning and
blocked.
pressurizing. This will ensure sonorous nada-parinama. The
17) To be exhaling through the left when it is fully clear.
opening session of such pranayamas should start with
18) To be exhaling through the left when the left is
exhalations rather than inhalations. Such prayog should go
partially opened and partially closed.
on for a long time before the inhalative process is attempted.
19) To be exhaling through the left when the left is
Most of the control skills are to be learnt in exhalative process.
blocked.
Using minimum but precise pressure must be the goal.
20) To be exhaling through both the nostrils when one is
Now, let us analytically arrive /it reasons why pressure
superior and ideal while the other one has semi-good
points and pressure modes change for the tips. This will be
or bad condition.
helpful for studious practitioners. The following factors have
21) To be inhaling through both the nostrils when one is
to be considered for finger-tip pressure and dynamics or skills.
fine and the other one not so fine or very bad
1) Right nostril to be closed and left to be opened for
22) Pressure on a good nostril while counter pressure is
breathing.
ideal /not ideal/inferior, for inhalation/exhalation/
2) Left to be closed and right to be opened for breathing.
3) Breathing to be done in both the nostrils. both
23) While the ida is operative, ida inhalation/exhalation/
4) To be inhaling in right and exhaling in left.
5) To be exhaling in right and inhaling in left. both to be done.

Pranayama / 273
272 / Prana yama
 24) Open the ida and exhale/inhale/both through‘that
nostril 42) Akash inhalation in right/left/both in suitable/
unsuitable conditions.
25) When pingala is operative and inhalation/exhalation/
both to be done. (In case of these pancha tattvas there will be pran'akriyas
26) When the pingala has to be activated and be used for of Lum, Vum, Rum, Yum, Hum for the five elements which
inhalation/ exhalation/both. are invoked by silent utterances in madhyama varti or speech.)
27) When sushumna is operative, inhalation/ 43) Muladhara kriya pranayama (Bahhya-Abhyantara/
exhalation or both to be done. sthambha vritti)
28) While sushumna is operative, inhalation by one 44) Svadhishthana kriya pranayama (Bahhya-
and exhalation by both. Abhyantara/sthambha vritti)
29) While sushumna is operative, exhalation by one and 45) Manipuraka kriya pranayama. (Bahhya-Abhyantara/
inhalation by both. sthambha vritti)
30) Transfer from Ida breathing to pingala/sushumna. 46) Anahata kriya pranayama (Bahhya-Abhyantara/
31) Transfer from pingla breathing to ida/sushumna sthambha vritti)
breathing. 47) Vishudhi kriya pranayama (Bahhya-Abhyantara/
32) Transfer from sushumna to ida/pingla breathing. sthambha vritti)
33) Prithvi inhalation in right/left/both in suitable/ 48) Ajna kriya pranayama (Bahhya-Abhyantara/
unsuitable conditions. sthambha vritti)
34) Prithvi exhalation in right/left/both in suitable/ In both kumbhakas, the hasta-mudra is relaxed and the
unsuitable conditions. palm rested on the lap; this is because kumbhakas are by
35) Aap inhalation in right/left/both in suitable/ mudra-traya or bandha-traya.
unsuitable conditions. Then, the amount of pressure depends upon certain factors
36) Aap exhalation in right/left/both in suitable/ such as:
unsuitable conditions. 1) What is the role of these tips as sahayogi
37) Tej inhalation in right/left/both suitable/unsuitable And Pratiyogi meaning complimentary
conditions. pressure and counter pressure.
38) Tej exhalation in right/left/both in suitable/unsuitable 2) If the pressure spot is imprecisely selected, the
conditions. pressures are more and if selected properly, the
39) Vayu exhalation in right/left/both in suitable/ pressure is normal.
unsuitable conditions. 3) Whether the proponent has selected proper spot or
40) Vayu inhalation in right/left/both in suitable/ not.
unsuitable conditions. 4) The condition of the nostril on ‘as is basis’ such as
41) Akash exhalation in right/left/both in suitable/ dry, damp, ideally opened, closed etc.
unsuitable conditions. 5) Whether the nada parinama is proper or not.

274 / Pranayama
Pranayama / 275
 Therefore the nostrils are the keyboard of the synthesizer.
6) Velocity pattern of the breath, i.e. higher velocity-
Nostrils have countless control points and switches.
lower pressure or lower velocity-higher pressure.
The student’s Pranayama package has many such
7) Whether pressure is for inhalation of its side or
considerations, while, pop-yog simplifies it this to
opposite side.
'Inhale on right
8) Whether the pressure is for exhalation of its side or
and Exhale on left, etc.
opposite side.
The nose and nostrils are like “Prana-vaddya” for a yogi.
9) Whether it is pressure or counter pressure or both.
Just as a musician holds the instrument above the heart, this
10) Velocity tapering for exhalation/inhalation or both.
is the prana instrument for yog; thus dearer than heart. In neo¬
11) Whether the breath is of ida/pingala/sushumna and
yog, nostrils are ridiculously belittled. This is a heart-breaking
prithvi/aap/tej/vayu/akash.
travesty. Pranayama is naada sadhana. Just as sangeet (music)
12) Whether the nadis are to be altered or nadis of tattvas
has sapfa svaras (seven notes) and 22 strutis, there are svaras
to be altered.
in pranayama too such as:
13) Examining/altering nadis of ida, pingala, sushumna
Ida svara
or the five tattvas.
Pingala svara
14) Whether the present nadi is vata, pitta or kapha.
Sushumna svara
An unprepared, unqualified and immature practitioner may
Prithvi svara
faint at the above details. One can understand as to why it is
Aap svara
called digital pranayama here. In neo-yog, however, there is
Teja svara
whole-sale mockery and nasal pranayamas are taught even in
Vayu svara
one-week camps.
Akasha svara
Coming to some miscellaneous aspects here, it may be
and infinite prana-svaras, nadi svaras, chakra svaras etc. Our
said that there is vata, pitta, kapha chakra in 24 hours. They
nostrils are like a Pranic harp.
do become affecting factors in nasal pranayamas. Morning
time is kapha period; after sunrise to day time pitta time, and
night (sleeping hours) are vata influences, again leading to
kapha is Brahma-muhurta (morning). These cycles do impact
breath centers, breath nodes, breath functions, and breath
chemistry. Therefore at the time of pranayama, these have a
major influence. The seasons again contribute to the above
factors. Vasanta, Grishma, Varsha, Sharad, Hemanta, Shishir
are the rutus (seasons). So also subjective pathology (dhatu,
rasa, mala, dosha, vaishamya etc.) again influence the
outcome.

Pranayama / 277
276 / Pranayama
 Here, the deity presiding over the organ is Ashvinikumars,
the celestial physicians. Ashva meaning horse is again known
as a tireless animal. Within a short time such as four seconds
Chapter: 46
and that too every four seconds thse nose does several acts
such as:
NOSTRILS - A MARVEL
Sorting out Filtering Sterilization
Regulating the temperature
. Making it lung worthy.
The nose works as a dual organ; one as a breathing organ
There is no such karmayogi ever who does the duty
and the other as an olfactory one, i.e. an organ of smell
without any expectation and fruits. Can one imagine if we
sensation. Even if the mouth is a food organ, the food to be
got a bill for breathing every day?
ingested is examined by the eyes, nose, and tongue for the
A noble person with spiritual and religious consciousness
NOC (no objection certificate) of visual, olfactory and
knows the worth of this bounty. Thus yogic pranayama is
gustatory organs. Thus the nose is a major organ of ingestion.
eulogy to the Almighty. Pranayama can be called cosmic
Before the food goes to the tongue, visual and olfactory organs
poetry. The greatness of the nose does not stop here. It is also
have to give an NOC. Moreover, for some fragrances and
a voice organ. It contributes for voice and even vocalists are
smell, we need to inhale to smell an object.
not aware of it. They attribute the voice to the throat. They
Now, coming to the most vital act of the nostrils, it is to
need to be educated here that the nose and nostrils make a
take a breath duly examined and processed. There are 21,600
great contribution to our voice.
cycles per day or an in-breath every four seconds. Within four
Why does our voice change during common cold apd
seconds it examines and processes the breath, filters the breath,
when we close one or both the nostrils?
conditions the breath, homogenizes the breath for all cycles.
Finally, it can be said that in our
It has 24 x 7 duty for 365 days from birth to death. Within
four seconds, the temperature of the breath is brought to 98° Nose, nostrils, breath and prana lies the greatest of mind
degrees F., even if the external temperature may be -15 degrees and chitta conditions to evolve than to achieve any
to +55 degrees C. Every breath is thoroughly tested, examined, Pranayama. We know the nose as an organ
moderated. In no time, it makes the breath 98 degrees F; this of breathing and our biological existence.
is an unquestionable and incredible marvel, not duly Although it is one of the most vital organs, its
acknowledged by the intelligent but ungrateful man. role as a breath organ is one of the most insignificant
functions if we consider its functions in their entirety.
Breathing is an absolutely incessant act
The most unwieldy mind can becomes a puppet through it.
Going a^ an incredible rate such as more
In the next chapter let us consider how we can carry out
Than 15 cycles per minute. It goes on
Pancha Tattva prayogas at our hierarchy.
Incessantly 24 x 7 x 365 'years of life.
❖❖
278 / Pranayama
Pranayama / 279
 Vayu pranakriya of«... «... «..., etc. And akash by F... i...
F..., etc. So also the pranakriya of prithvi Taltva which is LA,
LAA, LEE, LOO, etc. It will be a fascinating physiognomic
Chapter: 47
study . These are the five major river s of the prana kriya of
Tattvas They have tributary rivers by vowelisation as
A FASCINATING EXPERIMENT mentioned below.
and its terminal. Keep watching your facial awareness
despite the eyes closed. After a few cycles start the pranayama
of aap which is «-- «— «— «. This will be another river
Take up a steady, restful passivating shavasana-position.
originating in nose and nostrils. Keep watching the face by
Go for yogic and pranayamic preparatories with good amount
of prominence. Evolve insulations to all the anxiety currents sensitivity. Then comes the pranakriya by agni which is i— i-
become transcendent, neutral, insulated in mind by breath - i— i and then Vayupranakriya of«-- «— «-- «. And akash

associations and breath sensitivity culture. by F-- F-- F~ F It will be a fascinating physiognomic study.
Become nose aware, nostril aware, and breath aware. These are the five major rivers of the pranakriya of Tattvas
Evolve close awareness to breath and its movements, its They have tributary rivers by vowelisations as mentioned
seepage in and around the nose and nostrils. Keep neutrally below.
watching the face and facial expressions as if those are of a
FT FTT ffl Fl ^ fil Fft FT H; I
distinguished actor. Soon you will see various expressions of
F Ff tjl ^ ^ ^ til ^1 ti F: I
physiognomy.
TTT-ftFFttTtftTT: I
commence soft, subtle, tender, gentle, thin and ratified ««Tlft^^^«tzft««: |
but little slower and creeping breath. Then commence
FFTtfO t f ¥: I
the pranakriya as described in an earlier chapter. We will be introduced to so many physiognomic
Silently utter FT- - FT- - FT- - FT which is Beeja mantra conditions with rich pranic irrigative schemes. Then by using
for PrithvL Imagine and consider the breath as a river svara—vama—vyanjan we can have
and indentify source ^ course ^ mounth. Watch the 10 + 40 +250 = 300 rivers in nostrils. The nostrils will be
in breath river and the in breath terminal as well as a KALEIDOSCOPE. The breathified face will be like a
the out breath river and its terminal._' proficient actor making several faces for one expression of

Keep watching your facial awareness despite the eyes closed. Quietude, placidity, passivity, neutrality
After a few cycles start the pranayama of aap which is «... Virginity, purity, piety, sanctity, nobility
«... «..., etc. This *vill be another river originating in nose Sublimity etc..
and nostrils. Keep watching the face by sensitivity. Then The following experiment may be attempted by those who
comes the prana kriya by agni which is f... T... T, etc and then are well settled in nasal pranayama.

280 / Pranayama Pranayama/ 281

 The ida is the nadi in the left nostril
Which is lunar and of shakti,
While the pingala is in the right nostril
Which is solar and of shiva. Chapter: 48

Now looking at the following table, attempt ida—pingala,

shiva—shakti, Chandra—surya,, pranayamas by silently
REPERTOIR OF KUMBHAKA
uttering the beeja mantra ofTattva and breathing in well-tuned
nostrils.
We have considered the aspect of kumbhaka in our earlier
LEFT/SHAKTI RIGHT/SHIVA chapter. We had considered Bahya Kumbhaka and
IDA PINGALA Antarakumbhaka and the subject of:-
MOON SUN
Prana kriya
cT Round Tattva kriya
rf Round
Chakara kriya,
3 Round 3 Round
T Round i Round so also by extrapolation Ida-pingala-sushumna nadi
4 Round Round kumbhakas. Thus there are countless kinds of kumbhakas and
t Round t Round it can be a mega—project to make an exploration. We might
•
easily get lost in making such an endeavour. However, in
The point is that there is solar manifestation of five pedantic approach we cannot get lost in this forest The
elements as well as lunar manifestations of five elements. shastras have given precise classification
Just as the sun has many manifestations from dawn to dusk Basically there are two classes called
and from chaitra to phalgun, there are such here. 1) Sahita and
Just as the moon has several manifestations from new 2) Kevala
moon to new moon or full moon to full moon of chaitra to apart from
phalgun there are several ida-pinglas manifestations. These 1) Bahya and
are all to culture the chitta. 2) Abhyantara
Again it is suggested here that one can study The Sahita kumbhaka is conditioned by Desha—kala_
Shivasvarodaya. sankhya as laid down by Patanjali. Thus there are either post-
T P°st'inhalative meaning bahya or abhyantara.
While Kevala kumbhaka is neither bahya or abhyantara (this
is discussed in a separate chapter too.)
Sahita kumbhaka is again Sagarbha or Nigarbha. Sagarbha
means with the support of the beeja mantras such as

282 / Pranayama Pranayama / 283

 Uddiyana mudra kumbhakas
d«K4*
Jalctndara mudra kumbhakas.

Secondly pranayamas in the classical mode are by

Nigarbha means the ones based on svara, vama.vyanjanas
proportions as seen earlier as samavritti pranayama and
excluding “ UM” form such as> Vishama vritti pranayama. Shastras have said:-
t *3 ect
^ *5 ect Superior Pranayama is of
16:64 : 32
Z t t ect
si i ect Middle pranayama is of
4 4: ^ ect 8:32: 16
^ i ci ect and Inferior Pranayama is of
Gheranda samhita gives the following classes:- 4: 16:8
1) Surya bheda (Chandra bheda implied) mantras.
2) Ujjayi Neophyte should try this proportion aspect by mental
3) Sheetali counting such as one, two, three, four, five —ten. These may
4) Bhasrika be mental seconds and proportions can be attempted such as:-
5) Bhramari
6) Murchha 1) 5 2 10
7) Sahita 2) 5 3 10
8) Kevala 3) 5 4 10
By basic pranayamas using single lettered breathing there are 4) 5 5 10
nearly 350 kinds. Neophytes can have another set to go through 5) 5 6 10
orientation for profundity which 6) 5 7 10
Bahya—abhyantara kumbhaka OR
7) 6 4 10
Of the muladhara chakra.
8) 7 4 10
Svadhisthana chakra
9) 8 4 10
Manipuraka chakra.
Anahata chakra OR
10) 5 5 5
Vishuddhi chakra
11) 7 7 7
Ajna chakra
12) 8 8 8
These are preceded by
Pancha Vayu Bahya Abhyantara kumbhakas Here middle unit is kumbhaka, the first and the third can
Pancha Pranas kumbhakas be either in-breath or out-breath to result antara—Bahya
Mulabandha mudra kumbhakas

284 / Pranayama Pranayama / 285

kumbhakas. These kumbhakas can be attempted at a higher
proportion of in-breath and evolve capacity. The proportions
can be such as Chapter: 49
Purak : Kumbhaka • Rechaka
Pu < Ku < Re
Pu > Ku < Re CLUSTER OF KRIYAS
Pu > Ku > Re
Pu Ku = Re
Etc, etc,, etc. This chapter comes as a facility to a student of yog and
Most importantly it must be borne in mind
Pranayama in particular. Most of pranayama is ideally
That yogis would do kumbhakas
introduced, attained, practiced and is made profound in
(with bandha Traya ) and we
shavasana rather than seating position where the beginner has
would be doing merely retentions
to struggle for mere seating position. The first and foremost
after inhalations or exhalations and
kriyas is Prarambhana kriya. This has been dealt with in detail
not puraka and rechaka.
as preparatory of pranayama/ shvasayama. These following
Now let .us have an over view of numerous kriyas in
are kriyas of which some are to be attempted and many have
pranayama. This will be a separate chapter. to be merely known by a raw beginner. Some are to be tried,
leamt, understood and perhaps some merely imagined !
However, this is not a sequential order:-
1) Prarambha kriya.
2) Shvasa kriya.
3) Prashvasa kriya.
4) Shvasa-Prashvasa kriya.
5) Antara sthamban kriya.
6) Bahir stambhana kriya.
7) Puraka kriya.
8) Rechaka kriya.
9) Antara kumbhaka kriya.
10) Bahya kumbhaka kriya.
11) Kevala khumbaka kriya.
Knyas from seven to ten are not at all in the syllabus of
neo-yogis!

286 / Pranayama Pranayama / 287

 45) Pingla nadi kriya.
11) Pancha vayu kriya.
46) Sushumna/shunya nadi kriya.
12) Prana kriya.
47) Ujjai kriya.
13) Pancha prana kriya.
48) Viloma (sarpita loma kriya.
14) Uddiyana mudra kriya.
49) Aakriti kriya (graphic modes).
15) Mulabandha mudra kriya.
50) Anuloma-pratiloma kriya.
16) Jalandara mudra kriya
51) Surya bhedan/Chandra bhaden kriya.
17) Agnisara kriya.
52) Nadishodhan kriya.
18) Kapalabhati kriya.
53) Sheetali/sheetakari kriya (with kaki mudra).
19) Prithvi prana kriya.
54) Bhramari kriya.
20) Prithvi tattva kriya.
55) Matruka cycling kriya (matruka prayog kriya).
21) Aap prana kriya.
56) Pranava kriya.
22) Aap tattva kriya.
57) Namaprayog kriya.
23) Tej prana kriya.
58) Pratyahar kriya.
24) Tej tattva kriya.
59) Chitalaya kriya.
25) Vayu prana kriya.
60) Karmayog sanskruti kriya.
26) Vayu tattva kriya.
61) Jayana yog sanskruti kriya.
27) Akash prana kriya.
62) Dhyanayog sanskruti kriya.
28) Akash tattva kriya.
63) Aham tattva chyayana kriya.
29) Muladhar prana kriya.
64) Bhaktiyog sanskruti kriya.
30) Muladhara chakra kriya.
65) Sthitavritti kriya (Gita chap 2)
31) Svadhisthana pran kriya.
66) Gunateetavritti kriya (Gita chap x lv)
32) svadhisthana chakra kriya.
67) Yogavritti kriya (Gita chap x v 111)
33) Manipuraka prana kriya.
68) Bhakti vtitti kriya.(Gita chap (xl 1)
34) Manipuraka chakra kriya.
69) Pranayajna kriya (Gita chap v)
35) Anhata prana kriya.
70) Dhyana transformation kriya.
36) Anahata chakra kriya.
This is an elaborate list of kriyas which occur in
37) Ajna prana kriya.
pranayama and various pranayamas. What follows is just
38) Ajna chakra kriya.
one line description of these.
39) Shat chakra prana kriya.
Arambha kriya or orientation and preparatory
40) Shat chakra kriya.
kriya has been elaborately described in an earlier chapter
41) Deshapardristha kriya.
in the beginning. Students will be aware that exhalation
42) Kala paridristha kriya.
has a paramount importance which becomes PRASH VASA
43) Sankhya paridrishta kriya.
KRIYA.
44) Ida nadi kriya

Pranayama / 289
288 / Pranayama
 Then that is followed by in-breath as well which is SHVASA In Udana prana region there are Ajnya anf Vishuddhi
KRIYA. Pranayama comprises of several cycles'and there is chakras. The letters are as follows
never one cycle breathing pranayama. Quacks teach how to
3 Class
inhale and how to exhale but never consider the two “roll overs”
R Class
These are in-breath to out-breath smooth roll over and
exhalation to inhalation smooth roll over. The most important And 3flT3«T^3;^^3ft3fr3T3T:
thing is neglected by quacks. Thus there is a kriya called
Then in pranasthana there is Anahata chakra and letters
SHVASA-PRSHVASA KRIYA. Then there is retention of two
are :-
kinds which comes in pranayama. Thus there are BAHYYA
Class
KUMBHAKA AND ANTARA KUMBHAKA KRIYAS. In our
case, they are Antara-bahya sthambhana kriyas and not U Class
kumbhaka kriyas. Thus there are also ANTARA STAMBANA R Class
and BAHYA STHAMBANA KRIYAS. Then there are Puraka w Class
and Rechaka kriyas. Kevala kumbhaka kriya similarly is of a R Class
yogi on supreme hierarchy. Then there are PANCHA VAYU R Class
KRIYAS. This is breathing by confinement such as: Class
Navel and below apana vayu kriya, 3 Class
Heart to navel samana vayu kriya, 3 Class
Heart to nooe prana-vayu kriya and Then conies the region of the samana. Manipuraka chakra
Above heart is Udana vayu kriya comes in this region. The letters are:-
Vyana being all pervasive is common
3 Class
Concomittant in all kriyas. So also peripheral
Actions are called Vyana vayu kriyas. 3 Class
tJT Class
Then comes the prana kriya. It is by silent utterances with
W Class
breathing. These utterances are of literal letters from ar to
R Class
which are nearly 350 sound forms. These are PRANA
Z Class
KRIYAS. Then comes the letters which correspond to five
Z Class
pranas. These are four kriyas in its subset. These are
PANCHA-PRANA KRIYAS..These four kriyas are viz :- R Class
1) Prana- Vyana *5 Class
2) Apana -Vyana Then comes the region of apana where there are two
3) Samana - Vyana chakras viz:- Svadishthana and muladhara chakra. The letters
4) Udana - Vyana.
are :-

290 / Pranayama Pranayama / 291

 Class CHAKRA PRANA KRIYA CHAKRA KRIYA
* Class Muladhara Muladhara
*T Class
^ *T * *T. I ft ft ft ft
^ Class
7TT *TT ?TT I ft W ft ft I
T Class
3 Class ft) ft) ft) ft) I ft) ft) ft) ft) I
W Class *****
* Class ft ft ft ft I ft ft ft ft I
*T Class ft ft ft ft I ft ft ft ft I
ft) ft) ftt ft) I ft) ft) ft) ft) I
Pranayama breathing and retentions have Uddiyana kriya
as an essential component. Thus there is UDDIYANA KRIYA ft ft) ft ft) I ft ft) ft ft I
or UDDIYANA MUDRA KRIYA. Then there are ar: *T: V V: I ft: ft: ft: ft: I
MULABANDHA MUDRA KRIYA and also JALANDARA
MUDRA KRIYA and uddiyana Complementary AGNISARA Form the above table we can infer the modes of
KRIYA and KAPALABHATI KRIYA. Then there are SVADHISHTHANA PRANA KRIYA CHAKRA KRIYA 3 -
PANCHATATTVA KRIYAS. -ft-*T-*-T-cT
Vowelisation in pranakriyaand ft -- ft—ft—ft-ft—ft
The subeset is PRITHVI PRANA KRIYA
vowelisation in chakra kriya. Then Manipurakapranakriya
5--^—ttt—rT—«i—3—tf—qr—<T—are tQ vowelised in
There is PRITHVI TATTVA KRIYA pranakriya. And in the MANIPURAKA CHAKARA KRIYA
ft rtf ft) ^ ft eft ft ft) ct: I has the vowelisation of 5-ft—ft—ft—ft-ft-tj—jhen
Then there is AAP PRANA KRIYA comes the ANAHATA PRANA KRIYA it has the vowelisation
AAPTTTVAKRIYA i of «F>--^
Then there is TEJA PARNA KRIYA I And the ANAHATA CHAKRA KRIYA has the
TEJA TATTVA KRIYA I vowelisation of ft-ft—ft—ft—3
Then comes VAYU PRANA KRIYA Then comes the VISHUDDHI PRANA KRIYA and
*T *tT ft) 4 ft) ^ *t:l Vishudi Chakra Kriya. The pranakriya has only 3T--3TT--f—
Then VAYU TATTVA KRIYA ft ft ft) ^ ft ft ft) ftN: I
AAKASH PRANA KRIYA And the CHAKRA KRIYA has -3-tr-^-ftf-
AAKASH TATTVA KRIYA H H $ tl & \

The shat chakras similarly have two such kriyas . The AJANYA PRANA KRIYA (ft-ST) (ftT~$TT) (ft-ft) (^„
following table shows the letters. *) ($~$) (t~£) (?)-ft)> And the AJANYA

292 / Pranayama
Pranayama A293
CHAKRA KRIYA has (*~S) (SMf) Thus there are BHRAMARI NAD KRIYAS in Bhramari
(I-4) (^t—«3t) (^:--*3:) pranayama. The exhalations are done here with vocal sound
of a bee which is a humming sound. Then there are Samantraka
It should be noted that the whole set of letters must be in pranayamas. There the prominence is to AUM
each in-breath , out-breath and retentions. One may notice Thus there is that PRANAVA KRIYA. Then in Samantraka
omissions of some literal letters such as pranayamas there are Mantra-prayogas. Thus there is
MANTRA-PRAYOGA KRIYA, then NAAMA—PRA-YOG
5, 3, ^
<5, *[, S, KRIYAS, then for meditation there are seisnological kriya or
PRATYAHARA KRIYA. There is reference to sense-part in
These are omitted in prana kriya and tattva kriyas. But breathing as mentioned below.
however they may occur in Samantraka pranayamas appearing
in the body of mantras. EYES = outer eye comer
Then there are DESHA—PARI DRUSHTA KRIYA, Inner eye comer
KALA PARIDRUSHTA KRIYA AND SANKHYA PARI Upper eye
DRUSHTA KRIYA to effect regulations in shvasa or prana. Bottom eye
Then there are combinations of them. This has been considered Centre eye -references.
in an earlier chapter.
Then in nasal pranayama there are left nostril breathings EARS = Hind ear
or right nostril breathings or dual nostril breathing. Thus there Fore ear
are Top ear
IDA NADI KRIYA Bottom ear
PINGLA NADI KRIYA Centre ear -references.
SUSHUMNA NADI KRIYA.
Then in digital pranayama there are ANULOMA KRIYA NOSE -= Nasal gate awareness
and PRATILOMA KRIYA and CHANDRA BHEDHANA Nasal floor awareness
KRIYA, SURYA BHEDANA KRIYA and NADI Septum awareness.
SHODHANA KRIYA. There is a huge subset of this with Membrane awareness
combinations of prana tattvas and chakras. Today we are Roof nostril awareness.
familiar with shvasayama in digital shvasayama which are so
called pranayamas. MOUTH = Lip awareness
Then without finger -thumb usages there are UJJAYA Cheek awareness
KRIYAS, VILOMA KRIYS, SARPIL-LOMA KRIYAS,. Thus Tongue awareness
by KAKI MUDRAS of mouth and tongue there are Palate awareness
SHEETALI —SHEETAKAR1 KRIYAS. Teeth awareness.

294 / Pranayama Pranayama / 295

 The training about this is accomplished in yogasana- speech and body by restraint of chitta.
pursuits. There are sensological kriyas and pratyahara kriyas And firmly founded in Sattva, taking a resolute stand
in asanas. By these kriyas the LAYA KRIYAS come in the On dispassion, after having got rid of attachment
And aversion completely, and remaining ever devoted
horizon.
To yog of meditation, having given up Ahankar Himsa,
As seen on an earlier occasion, the act of breathing has a lust
rich fabric of karmayog. Thus comes up KARMAYOG Anger, and luxuries, devoid offeeling
SANSKRUTIKRIYA. By ethereal, sublime and philosoplised Ofpleasures and tranquilled in heart, such
state of mind in pranayama there is JNANAYOGA Man becomes qualifiedfor oneness
SANSKRUTI KRIYA and by meditation there is With Brahman who is TRUTH, CONSCIOUSNESS
DHYANAYOG SANSKRUTI KRIYA. And bliss. Established in that Brahman and
Contented to the brim in the chitta.The yogi no
Since Prana in Brahmasutra and Brahmopasana and Longer grieves or craves for any thing.
pranayama has profused religious consciousness, there is He is same to all the
BHAKTI SANSKRUTI KRIYA because of upasana in it. beings. Such a yogi attains Supreme devotion
Because of metaphysical ambience in chitta, the “I” is now a For ME”
principle than petty ego. Thus comes up AHAM—TATTVA (51—54)
CHAYANAfCHURNING] —KRIYA.This “AHAM”is
transcendent—not determined by birth—decay—age Sthitaprajna (Chap 2)
death—gfender—class—caste—creed—status—ethnicity etc. uArjuna , when one thoroughly dismisses
Then out of such sublime and philosophical process there all cravings of mind, and is satisfied in the
2LTC ,= self through (the joy of) the self, then he is
STHITAPRAJNA VRITT1 KRIYA called stable in mind.
GUNATEETA KRIYA
And The sage whose mind remains unperturbed
BHAKTI VRITTI KRIYA. amid sorrows, whose thirst for pleasures
The following passage from the Gita will shed light on Has altogether disappeared and who is free
those. From passion, fear and anger is called a.
Stable mind.
Yogi: (chapter 18)
He who is unattached to everything, and
“Endowed with mtamished Buddhi and meeting with good and evil without rejoice or
partaking of light —Sattvik and regulated in diet, recoil is stable-minded.
living in lonely and in undefined, having rejected
sensuality objects, having controlled the mind,

Pranayama / 297
296 / Pranayama
 When like a tortoise, which draws in Devotion is dear to Me.
all its senses and organs from their objects, He who is alike to friend and foe,
He too withdraws them similarly As well as to honor and ignominy,
and is said to be stable-minded” Who remains balanced in head in heat
(55-58) And cold, pleasure and pain and other
Contrary experiences and is free from
Bhakta (chapter ' v)
Attachment, he who takes praise and
He who is free from malice towards all Reproach alike, and is given to contemplation
Beings and friendly and compassionate And contented with any means of subsistence
To all, is free from Ahankar, mineness. What so ever, entertaining no sense of
And is balanced in joy and in sorrows. Ownership and attachment in respect of his
Forgiving all and being ever-contented, Dwelling place and full of devotion to Me
And mentally united with Me, who has That man is dear to Me.
Subdued his mind, senses and body,
Has firm resolve, and surrendered his Those devotees, however, who partake
Mind and reason to Me,—that devotee In a disinterested way of this nectar ofpious
Of mine is dear to me. Wisdom set forth above, endowed with faith
And solely devoted to Me, They are extremely
He who is not a source of annoyance Dear to Me !!
To anyone and is not annoyed by (13-20)
Anyone, and is free from delight and
Envy, perturbation and fear, is
Gunatita (chapter 'iv)
Dear to Me. Arjuna, he who hates not light born of
Sattva and activity born of rajas and even
He who wants nothing, who is both Stupor born of tamas when prevalent, nor
Internally and externally pure, is wise Longs for them when they have ceased.
And impartial and has risen above all
Distractions, and who renounces the feeling He who is sitting like a witness, is not
Of doership in all undertakings — Disturbed by the gunas, and who,
That devotee is dear to Me. Knowing that the gunas alone move
Within themselves and thus remains
He who neither rejoices nor hates, nor Established in identity, with the Atma,
Grieves, nor desires and who renounces And never falls offfrom that state.
Both good and evil actions and is full of

298 / Pranayama Pranayama / 299

 He who is ever established in the self Then finally there is Dhyana transformation kriya, because
Takes woe and joy alike, regards the the way of pranayama is in meditativity. Thus are nearly
Clod of the earth, a stone, and a piece seventy kriyas in classical pranayama. Just as in music a
Of gold in equal value, is possessed of veteran and maestro does not dabble in those 78,000 ragas
Wisdom, receives the pleasant as well but masters a few in some tens of ragas but a mediocre carries
As the unpleasant in the same spirit a sack of several ragas, similarly modem pranayama seeker
And views censure and praise alike. is interested in as many pranayamas as possible and creates a
shallow pond of each of those. Here is a list of some of the
He who is indifferent to honor and pranayamas in vogue.
Ignominy, is alike to the cause of a
Friend as well as that of enemy, and 1) Ujaya
Has renounced the sense of doership 2) Bhayaviloma.
In all undertakings is said to have 3) Antara viloma.
Risen above the three gunas. 4) Bhhyabhyantara viloma
5) Sarpil-loma
One who constantly worships Me 6) Paryanka pranayama
And is in union and devotion for Me 7) Sarpil-Pranayama
Transcends the gunas. 8) Mala-Pranayama.
(22—26) 9) Chandra masa pranayama
10) Vartul pranayama
Now coming to the next of the kriyas is the PRANAYAMA
11) Kankana Pranayama
KRIYA. Again we have to turn to Gita for it. The fourth chapter
12) Kundalakara pranayama
while describing various yajnas says the following about
13) Suchipami pranayama
pranayama yajna.
14) Padma Pranayama
“Other yogis offer apana into prana
15) Pushpakara Pranayama
or exhalation into inhalation, even so
16) Bhistaka Pranayama
others, the act of inhalation into
17) Nasika pranayama
exhalation or prana into apana.
18) Gayatri Pranayama
There are still others given to
19) Anuloma—Pratiloma
Practice ofpranayama who have
20) Surya bhedan (set)
Regulated their food and life style.
21) Chanda bedhana (set)
Offer prana into prana. All these
22) Nadishodana (Set)
Have their sins consumed away by
23) Samantraka
Yajna and understood the meaning
24) Naama Pranayama
Of sacrificial worship !! (29—30)

300 / Pranayama Pranayama / 301

 25) Bhramari
uddiyana kriya. Then comes up the incredible breathing mode
26) plavinietc..etc...
which is thus -
Every Pranayama has an astonishing range of hierarchies. Take a deeper inhalation of pelvic location
It will not be proper that some of the pranayamas are of And exhale towards the back ending at the
neophyte and some others are of superior hierarchy. But the Diaphragm and inhale at the diaphragm to
fact remains that Pranayama commences with Ujjayi. All Subsequently exhaling backwards towards the waist.
aspects of conditioning, such as volume, velocity, density, Thus this diagram will be as under like
confinement, deployment modules, graphic modes, breath A crater along the spine.
designs etc. or Dosha—Kala—Saukhya Pardrushtata and inhalation INHALATION
Sukshmata and Deerghata can be attempted for orientation,
training and experimentation. Thus all kinds of Ayama can be
leamt. The viloma pranayamas teach pauses—suspensions
for retention. The spiraloma or sarpila-loma pranayama has
incradible concessions. During deep and and long inhalation
there are micro and magna doses of exhalation which is a
‘release’. So all inhalation of great length has an intermittent
but tiny exhalations which again come as a “release”. A naive
doubt comes up
Thus one inhalation ends at the pelvis and the next at at the
When there is a long-long inhalation diaphragm or thoracic, and all exhalations end in between towards
Is there not a lack of of lapse of the back because of exhalative uddiyana. The inhalations will
De-carbon-di-oxilation and in a alternately end at the pelvis and thoracic.
Long-long-long exhalation is there Then the serpentine pranayama teaches negotiating turns
Not a deprivation and starvation in the in the breath drives. Thus the breath will go along and across
Oxigination! the trunk.
Then let us consider the mala pranayama. In breath and
But this doubt won’t come with the spiral breathing. out breath are mutually contrary in act and movement. These
are movements such as
Then in deep breathing usually inhalation starts at the
pelvic pit and ends at the brim of the throat or even brain. come x go
Then exhalation is a return journey. This is a highly mechanical
In x out
process. Mechanically, where the exhalation ends the
inhalation begins. But the paryanka—pranayama has an Fill up x empty out
astonishing break-through. It needs a very good aclematisation of Inflation x deflation
Up x down etc.
302 / Pranayama
Pranayama / 303
 <U" turn and come down gradually
The breathing is almost a “”sit—up”of breath. How can cycle by cycle of breathing. Reaching
quietude, placidity, relaxation, sedation come about? Secondly, the pelvic pit roll-over to the back.
breathing is an internal drive and if you have a skilful driver This will complete one orbit of the mala.
you don’t get a jerk, jolt and oscillations. Similar thing is Several cycles of normal breathing will
possible in breath. Complete one orbit This will be like a lunar
Month. Since each cycle comprises of
Inhalation to exhalation is a long and long
Exhalation and inhalation, the graphic
“U” turn. So is the case in exhalation to
Effect in the mala will be as the phases of
inhalation. Thus an oval is drawn between
The moon in a month.
. . the anterior and posterior of the body
forming a “Mala ” (not round the neck)
The mala can be moved in both directions
Thus the above mentioned oscillation is
Which may be called clock wise and
Averted.
Anti clock wise.
Then there is chandramasa pranayama. The moon has a
If the orbital normal breathing is given a static confinement
crescent during two fortnights. The moon orbits of the earth
then there can be 4 rotary movement as shown in the diagrams
gives us the lunar month with new moon to full moon fortnight
below:-
with fourteen crescents and full moon to new moon another
set of crescents.
Since there is an orbit the ‘mala’- mode is very much
there.But there is an additional fact to form a crescent moon.
There is a part of the orbit which goes along with front of the
trunk (anterior) and other half along with back of trunk
(posterior). Thus there are two fortnights.(l). Now let us see
the process.

The breathing should be close to being

Normal but voluntary. But however it
Should be commenced after deeper
Exhalation to pelvic pit The normal
Breathing cycles will form a circle.
These circles must be slowly mobilized
Upwards along the back heading
Towards base of the throat and then
Roll over to anterior of the trunk by
Pranayama / 305
3^)4 / Pranayama
 which is perhaps the most popular Pranayama in the present
set up of yog.
When it comes in a consumer package it marvelously
works for making the head light, brain light and fresh and
overcomes any conjestion by cold. It also helps to overcome
chronic cold problems. It is good to counter .hypertension.
Those with a cold perform Bhasrika in mode of blowing the
nostrils successively and overcome congestion and feel
Here, the lined half indicates exhalation. If we look at comfortable. Consumers of yog have made it extremely
phase 1 to phase 9 we see the exhalation mobility creates a popular (!!)
rotary movement and the phase 1 returns in phase 9. This is Any way, in Bhasrika there is a rapid succession of
how inhalative hemisphere and exhalative hemisphere are inhalations and exhalations with high density sharp breathing.
rotated. The circumference can be modified by volume of In one go there are 8—10—15—20—25—30 cycles. Then
breathing. there is a respite of a few cycles and then there is a second
Then there is Kankanakruti (Bangle) breathing. Here the round similarly. There can be 8—10 rounds. It is advisable to
breathing cycle should caste a bangle-shaped cycle over the cut short the round when the breath loses the force and the
spine. Then it should be angulated as far as it goes. Then flush in exhalation has dwindled. The flushing of the brain
retrace and come back to original angle and start angulating that takes place in Bhasrika is just incredible.
on the other side and go on angulating as long as long as one Then there is Kapalabhati kriya. It works for yog-kriya,
can go and then come back. In course of time, by practice and Tattvakriya and chakra kriya long with Uddiyana and Agnisara.
by skill, it can become a rotary movement of 360 degrees. Some of the neo-yogis consider it as pranayama itself.
Then the bangle of breathing may be drawn horizontally and Although in shasstras it is not a pranayama but a kriya. Of
again angulate on either side. course we have considered this in an earlier separate chapter.
Then there is Kundalakara breathing. It is like a coiled In the classical mode it works as contributory to Uddiyana
snake when it sleeps. This is done along the spine by kriya and its profundity.
progressive uddiyana kriya. It can be exhalative uddiyana and Then it is rightly worthy to mention Gayatri Pranayama.
alternately inhalative uddiyana. The Gayatri mantra is ‘_-
Then there is viloma of both kinds casting a coniferous
tree both obverse and reverse. In Padma pranayama When it is normal breathing there is viniyoga of
diaphragmatic location is settled and oval shaped orbits drawn Chatushpada Gayatri and in deeper breathing there is Dvipada
by normal breathing and it is considered to be a petal and Gayatri. (i. e. of four parts and two parts)
lotus in caste. There is also hibiscus form possible. Not much The divisions are as under.
be said about all such graphic modes because these are totally 1) -in breath
unknown to yog-fraternity. But now we come to Bhasrika 2) —.out breath

306 / Pranayama Pranayama / 307

 3) -in breath
both may be done . The prana kriyas should be used after
4) -out breath
asvasayama preperatories are over. These pranayamas too are
1) 3S> I 3S> TJct: I & I
in pop-yog packages, however what is done is shvasayama
2) £b *t?: &> 5R: I 3S> cN: I 3S> I
and called pranayama. Thus the details are not given.
srak<ji<t I* But now we come to unfamiliar pranayam which is
4) 3i 3TNt 3T^rt sl?T y|c|^c|<|^ || “ lattvabhedana pranayama” These are the five tattvas viz
Prithvi (Class of cl)
The phase 2 can be an inner retention and phase 3can be
exhalation and phase 4 can be retention as an alternative mode.This Aap (Class of^)
is Chatush-pada -Gayatri. Tej (Class of T)
The Dvipada Gyatri I is as under Vayu (Class of*1)
1) -in breath Akash (Class of?)
2) -out breath
3i ^f: | (in breath) Suryabhedana can be done with each of the five tattvas
%T: I (out breath) using their class of literal letters and beejamantras or
pranakriya and tattva kriya considered on an earlier occasion.
Then Tripada Gayatri is with retention So in the case of chandrabhedana and Anuloma and pratiloma
and nadishodhana pranayama which will then become tattva
1) -out breath 32> ij: . bhedan or shodhana pranayama.
2) -in breath a3> ...... This becomes the ocean of pranayama by permutations and
3) -retention. aS> 3TPft . combinations. Thus it will be effected
+, - x, +; of tattvas with the help of
Now coming to nasal pranayama kriyas we had several Puraka (+)
chapters to delineate. Thus we shall not consider those here. Rechaka (-)
In Chandrabhedana in-breath is by left nostril and exhalation Antara kumbhaka (x)
by the right nostril. The Suryabhedana has opposite handling. The Bahya Kumbhaka (+)
outer and inner retentions can be incorporated in them. In Nadi This has been described in an earlier chapter on Puraka—
shodhan the process is as under Rechaka—Kumbhaka -dvayas. It may be given as information
that there are 30 prithvibhedana/shodhana pranayamas. And after
1. exhale through the right four tattvas too have 30 each pranayamas. By permutation and
2. inhale through the right combinations in Puraka—Rechaka two Kumbhakas, there are
3. exhale through the left nearly 1800 pranayamas
4. inhale through the left
5. exhale through the right Then there are chakrabhedana and shodhana pranayamas
Then either inner retention or outer retention may be done or by viniyoga of petal—(Dala—). Following table indicates
chakras, dalas (pettles) and useable letters.
308 / Pranayama
Pranayama / 309
 CHAKRAS DALAS USABLES-

Muladhara 4 4 Chapter: 50
Svadhisthana 6 6
Manipuraka 10 10 A BASIC LESSON!
Anahata 12 10
Vishuddhi 16 10
Ajna 2 2
Six chakras 50 42 Basically there are two kinds of breathing in pranayama.
This division is based on the gati of shavasana - meaning
These pmayamas are really countless. Then there are directioh of breathing.
Mantra-pranayamas by using the beeja mantras (etc) and 1) Mechanics of pranayamic breathing
Panchakshari, shadakshari, Dvadashakshari etc mantras. Then 2) Physiology of pranayamic breathing.
there are Nama pranayama based on Bhagwannama, The first one is very natural to a person who has not been
Raamanaama, Harinaama.and Ishta Devata namas. trained m pranayama nuances. But those who are influenced
by pranayamic culture adhere to the second mode quite
❖❖
naturally because of certain inculcations by dedicated and long
practice s of pranayamic technique and art.
In the mechanics of pranayamic breathing, the inhalative
flows are from pelvic floor to thoracic brim i. e. bottom of the
trunk to the top of the trunk. The exhalations are in opposite
directions l. e top of the.trunk to bottom of the trunk. Thus, as
described earlier, these are ‘sit ups’ of breathing. The deeper
the exhalation, the more the infiltration of the brain by the in¬
breath.

So also in the inhalation the source movement

Is the pelvis and the terminal movement is in the brain.
Then the source movement in exhalation
Is in the brain and terminal movement in the pelvis.
Thus the gati of in-breath is upwards
and exhalations is downwards.

But pranayama has a Hi-Tech process. There is an effective

alternative to mechanics of breathing. Here the inhalation will

310/Pranayama Pranayama / 311

end in the pelvic—pit rather than the brain and the exhalation
will end in the brain-end rather than pelvic—pit. 4>
abdomen chest
There is a huge difference between nU
The brain treated by initial part naval throat
Of exhalation than tail end of exhalation. viz
pelvis brain
So also pelvis dealing with initial part
Thus the two columns give the comparative understanding
Of inhalation than the tail end of inhalation.
of the two processes. If the brain is flushed at the end of
To conceive the importance and efficacy of Pranayama, exhalation rather than at the beginning of it, it is of exalted
the following example can be given. effect in terms of relaxation. The following table will indicate
It is a school scenario when the bell rings at the end of the inhalations:-
school hours at the last period. The naughty students prefer INHALATIONS
the last benches in class to enjoy the school hours. But the BY MECHANICS OF PRANAYAMA BY
serious front benchers have the joy of escaping the first while PHYSIOLOGY OF PRANAYAMA
the last benchers are deprived of this inexplicable pleasure. EVACUATIONS

In the case of mechanical process of breathing, Pelvis Brain

The brain has to face atrocity when it is vU
extra-ordinarily deeper inhalation. While in Naval Chest
the second mode of breathing deeper, the sU vU
Inhalation gives greater solace for the brain Abdomen abdomen
because it goes away from the brain. * nP
Chest Naval
The following table will indicate breath flows in two vU 4'
processes. Brain Pelvis
EXHALATIONS The mechanical process of in-breath creates atrocity when
BY MECHANICS OF PRANAYAMA BY breathing deeper while in the second process deeper
PHYSIOLOGY OF PRANAYAMA inhalations work in the opposite way by bestowing relaxation.
EVACUATIONS The deeper the inhalation, the greater the relaxation of the
Head Pelvis brain!
vl/ In pranic kriyas there are formulae for these breaths. The
Throat naval breathing will become in the above process. The breathing
should be done in six stages and it will naturalize the above
chest abdomen process.
312/ Pranayama
Pranayama / 313
FORMULA FOR INHALATION
Inhalation by mechanics
3S.

Inhalation by physiology of Pranama Chapter: 51

rf
CONCLUSION
Exhalation by mechanics

Exhalation by physiology of pranayama

It is paramount that we understand that pranayama is not
eT->ST-H-»*T-»F-» a3> primarily and basically breath-control or breath-regulation or
Alternatively the formula are the follows for physiology of shvasayama. Pranayama needs a lot of study of breath usages,
pranic inhalations which is advanced—level—formula applications and Addressals by-~on—in—with breath. Asanas
(;£>) (£>—t) (3fi>—* —^f) (&-—t ^ — -i) provide an incredible field, lab and academy for that purpose.
It is important to note that there is a big difference in
(3a— i — d —f —*) (aS>~i —i —i —i —-ct) physiology of respiration that comes in body-science and
physiology of breathing that occurs in the science of yog. The
Then for exhalation it is reversed i.e.
respiratory system is one of the many systems of human
(<j) (ci —t) (cT — ^ ™ t — *T) anatomy and physiology. But according to physiology of
(^j —«j —f —* — 3) (ct —— t —4 —? — 3S>) breathing of yog, the entire human embodiment is a breathing
organism.
All these things are complicated and incomprehensible
“Even inner, outer, physical, psycho-mental.
for non-student practitioners of yog. Today we have world
Psychic, gross and subtle and esoteric and
wide fraternity of yog, who do not want to be students of yog
esoteric organs, senses and constitution are
but want to be practitioners of yog !
breathing organs. ”

Thus it is a marvellous precept of the science of yog. Thus

even our mind becomes a breathing organ which even the
modem science is accepting whereas yog postulates that
conscious, subconscious, infra-conscious mind is a breathing
organ.
The neo-yog and all its mockery are an outcome of feverish
propagation of yog on a huge scale and thus becoming victims
of Maya (delusion).
314/Pranayama Pranayama / 315
 To call what is being considered as
Pranayama today is wholesale
Defamation of classical, authentic
and timeless yog.

Anyway, Shvasayama provides a realm of spiritualism for

atheists. These later schools do not believe in anything that is
metaphysically true or sublime and transcendent. But they
take recourse to breath; strangely they believe in the shadow
of Divinity -breath (which is a big part in their spiritual
practice such as vipashyana of Buddhism) Breath is a great
solace for those who are averse to God and Divinity.

316/ Pranayama
 YOG TRADITION OF INDIA

Editorial Board:
Dr. S.F. Biria, Dr. Jitendra B. Shah
Mr. Prasant S. Iyengar

PRANAYAMA
(A Classical and Traditional Approach)
Pranayama is a compound word meaning Prana 'Vital
Energy' and Ayama ‘Control and Regulation'. But it is not
basically breath-control or breath-regulation. Pranayama
needs a lot of study of breath usages, applications and
Addressals by—on—in—with breath. This book provides a
classical and traditional approach towards life by breath
control with different type of asnas.

This differentiates between physiology of respiration

that comes in body-science and physiology of breathing
that occurs in the science of yog. According to the book the
entire human embodiment is a breathing organism, even
inner, outer, physical, psycho-mental, psychic, gross and
subtle and esoteric organs, senses and constitutions.

Prashant S. Iyengar is the son of Yogacharya

BKS Iyengar and an authority on yoga. He is
presently the director of Ramamani Iyengar
Memorial Yoga Institute (RIMYI). His
knowledge about the scriptures and the ancient
texts makes learning yoga very interesting. He is
also an accomplished violinist.

NAB
E>mall: [email protected]
Website: www.newagebooksindla.com