The Vedic sages (rishis) have rewarded us with invaluable knowledge for our well-being and mental and spiritual evolution. The yoga science of prañayama is unique of such precious gifts, which offers enormous benefits to our physical as well as subtle bodies by enhancing our praña (vital spiritual energy).
Elevated praña enables an otherwise ordinary being carry out extraordinary deeds. A unique feature of all great beings is their above-normal level of praña. In normal course, the vital energy we consume via breathing fresh air is just sufficient for sustenance of our physical body. If that is obstructed for few minutes one feels suffocated and may suffer unconsciousness, coma or even death if the blockage continues longer. As a ‘physical exercise’, prañayama is a practice of deep and harmonized breathing. Several kinds of prañayamas – including those with meditation and specific kinds of mantra chanting are described in the yoga literature.
Two broad categories of prañayamas are – (i) antarang vyayama paraka: dealing with deep breathing; as the name suggests, these help inner cleansing and introvert concentration of mind along with raising the level of praña; (ii) upasana paraka: rhythm of the breath is also important here. This category is named so because the prañayamas in this class help inner purification as well as tuning of inner emotions and are also useful for seekers of spiritual sadhanas.
Duration, mechanism and rhythm of purak (inhalation), antah- kumbhak (holding the breath inside), rechak (exhalation) and bahya-kumbhak (holding the breath outside) are specific for specific types of prañayama. Apart from these, some meditative practices are also associated with certain (esp. upasana paraka) prañayamas.
In general the antarang vyayama paraka prañayamas focus only on the first three phases – purak, antah-kumbhak, and rechak. The durations of time for these should be in the ratio of 1:2:1; i.e. the duration of holding the breath inside should be double of that of inhalation and the time taken for exhalation should be the same as that of inhalation. For more experienced practitioners this ratio is raised to 1:4:2.
The upasna paraka prañayamas are more like devotional practices than exercises. After succeeding in the initial practice of these prañayamas, the sadhaka is usually advised to mediate or practise a meditative state of mind while doing the breathing exercise associated with such a prañayama. The duration of time for purak, antah-kumbhak, rechak and bahya-kumbhak in these prañayamas should be generally controlled to remain in the ratio of 2:1:2:1. In other words, the time and pace and duration of inhalation and exhalation should be the same and the time of holding the breath (in or out) should be half of the former.
Both the kinds – antarang vyayama paraka and upasana paraka are useful. Likewise for the physical exercise or yoga-asanas, one should not eat anything at least three hours before doing a prañayama and at least half an hour after. One should relax for a while to let the breathing get pace normalize between two successive prañayamas. If one wants to practise some prañayamas of each category, there should be a gap of at least half an hour between them. Usually it is advised that one type (preferably, upasana paraka) of prañayamas is practised in the morning and the other (antarang vyayama paraka) in the evening.
The yoga-science of prañayama or the science of breathing as it is often called describes ten nadis (neuronal channels) of the flow of praña. The discipline of yoga-science pertaining to these aspects is known as Swar Yoga or Swar Vigyan. IDa, Pingla and SuSumna are most prominent among the nadis referred in Swar Vigyan. These are also called the lunar (chandra nadi), solar (surya nadi) and absolute currents of praña.
Except for a few moments throughout the day, we naturally breathe only through one nostril. Natural breathing through the left nostril is linked with activation of the Ida, which has cooling (calming) effect on the mind body system. This pattern of breathing is called chandra swar. The surya swar – natural breathing through the right nostril – is linked with activation of the Pingla, which has warming (stimulating) effect on the mind body system.
Very rarely we naturally breathe through both the nostrils. At this time the praña flows through the SuSumna. Such moments occur at the time of reversal of respiration from left to right or vice versa. Each type of swara has its positive or negative effect depending upon the state and activity of the mind and body. (See the books listed in reference nos. [5] and [6] for details). Different kinds of prañayamas aim at controlling one or the other of the swaras or their rhythm or intensity, or balancing the two swaras. Certain higher-level prañayamas also aim at the absolute flow of praña through the SuSumna.
The prañayamas recommended in Pragya Yoga are upasana parak. These are effective in enhancing vitality and alertness. These also help purify the nadis and harmonize the swaras and thus help maintain mental calm and concentration. These are elementary, as compared to other difficult practices of prañayamas and yoga-kriyas and can be practised without difficulty by people of all age groups.
These should be practised in the sequence described below. Siddhasana is regarded best for practising prañayamas. However, as per once convenience, one may sit in sukhasana (cross-legged), or sit or stand in any posture with erect spine, head and neck. The idea in the following sequence of prañayamas necessary in Pragya Yoga is to first tune up the rhythm of breathing, then attract and absorb praña and finally let it be distributed for internal cleansing, balancing the swars and energizing healthy activities in the mind-body system.
(1) Watch and Set the Rhythm of Breathing: Relax your mind and body and observe your natural and spontaneous breathing. You will feel that it becomes more rhythmic, steady and deep, as your mind frees itself of other thoughts and gets more focused on the breath. Now try to control your breathing pattern so that the time taken for inhalation and exhalation is almost the same. Try to hold the breath inside for some time after inhalation. This duration should be almost half that of inhalation. After exhalation, hold the breath outside (i.e. do not inhale) for almost the same time as for holding it in. In other words, in this process you harmonize the time taken for of purak, antah kumbhak, rechak and bahya kumbhak in the ratio of 2:1:2:1.
Once your breath is fine-tuned this way, close your eyes and imagine that the vital force of praña is internally penetrating every component of the body and eliminating all the dirt, untoward accumulations and infirmities there. (This meditative practice of prañayama can also be applied to focus at specific part or organ of the body which is diseased or injured, in order to allay its pain and heal it).
(2) PrañakarSaña Prañayama: Sit in a meditative posture in sukhasana (or in any other sitting posture with straight back and head; keep your eyes closed). Place your hands in the lap (with right palm above the left) or on the knees. Your breath should have already stabilized and fine-tuned by practice (1) above. Now, meditate upon the soothing glow of praña with a feeling that your being, everything around, and the entire world is immersed in an unbounded ocean of praña. Imagine as though, upon your invocation, the currents of praña are getting denser, bigger and brighter (having a glow of rising sun) around you.
Now take a deep breath and try to feel that the currents of praña are penetrating your body and getting absorbed inside. While holding the breath inside, feel that every cell, every particle of your existence is being purified and energized. With exhaled air, all the impurities, hazardous elements and dullness is being thrown out forever. By holding the breath out, you ensure that the expelled untoward effects are cleansed out from the surroundings too and again you have fresh currents of praña to inhale. Your breaths should be deep, slow and quiver-free. Their rhythm and pace should be as set in the step (1) above. With little practice and determination, you would be able to perfect this prañayama. Practise it for 15 to 30 minutes every day. Gradually your vital and spiritual energy levels will rise and help strengthen and illumine your personality and inner self. Sincere practice of this prañayama endows the devout sadhakas with divine potentials.
(3) NaDi Ïodhana Prañayama: Sit in the posture as for above- mentioned prañayamas. Breathe only through the left nostril. The rhythm and pace of inhalation, retaining the breath internally, exhalation, and retaining it out should also be the same (in the ratio of 2:1:2:1). Breathing should also be deep, slow and consistent. The only difference from what you practised in (1) above is that you are now breathing only through the left nostril. After three complete respirations, repeat the cycle in the same manner by breathing through only the right nostril three times. After this, the next three breaths should be inhaled through both the nostrils and exhaled through the mouth.
This way, in nine consecutive breaths (first three through the left nostril, next three throught the right and last three inhaled through both and exhaled through the mouth) make one round of naDi ïodhana prañayama. On an average three such rounds should be completed. Meditative feeling should be in tune with the nature of the respective swaras. Attempt to feel that after inhalation through the left nostril, the iDa naDi gets stimulated and induces a cooling effect (imagining the glow of moonlight during antah kumbhak would increase this soothing feel); with exhalation, all the existing heat (of unnecessary excitations, anger and jealous etc) is uprooted and is thrown out during bahya kumbhak. For the second phase, the meditative perception/ imagination should correspond to that of activation of pingla naDi – feel of energetic flow during inhalation, which rejuvenates vital capacities of the bio-energy centers during antah kumbhak. Imagination on rising sun’s glow in this state augments this feeling of illumination and boosting. The darkness and dullness assimilated inside is eliminated during exhalation and the energy stimulated inside is let absorbed – during bahya kumbhak – for creative potentials. In the final phase, inhalation through both the nostrils is to balance the lunar and solar impulses to softly vibrate the suSumna naDi; a feeling of peace during antah kumbhak and that of removing all negativity by exhalation through mouth is necessary for best effects. Bahya kumbhak of this phase should be accompanied by a calm feeling of liberation
Thorough practice of this prañayama is a prerequisite for all higher-level yoga (including kuñDalini) and spiritual endeavors.
Source: Pragya Yoga for Healthy & Happy Life
Author: Pandit Sriram Sharma Acharya