Pranayama
From Buddhist Encyclopedia
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Pranayama (Devanagari: प्राणायाम, prāNāyāma) is a sanskrit word that means control (yama) of the life force (prana). It is also commonly used to describe various yogic breathing exercises that help give the practitioner control of the life force, or pranayama. It was originally expounded by Patanjali, an ancient Hindu philosopher and yogi, in his Yoga Sutras, a text on yoga philosophy and practices.
There are numerous pranayama practices in yoga, including the Kriya Yoga of Lahiri Mahasaya, Sudarshan Kriya, Ujjayi, and countless breathing exercises. One of these is conscious prolongation of inhalation, retention, and exhalation of the breath.<ref name=Iyengar>Light on Pranayama, Sixth Edition, Crossroad Publishing Co.</ref>
The word pranayama is comprised of two roots: prana and ayama. Prana includes the breath, but more accurately signifies the 'vital energy' or 'life force' that permeates the universe at all levels. It is similar to the Chinese concept of "chi", or the Hawaiian concept of "mana." Ayama is defined as 'extension' or 'expansion'. Thus, the word pranayama can be understood as the extension or expansion of prana. When working with some yogic breathing exercises, a pranayama practitioner receives prana on inhalation, savors the energy of prana by retaining the breath, and empties all thoughts and emotions on exhalation, surrendering the individual "I" energy to the universal energy.<ref name=Iyengar/> Pranayama thereby influences the flow of prana through the 350,000 nadis (channels) that run through the gross and subtle/spiritual body.
Pranayama has been reported to be beneficial in treating a range of stress related disorders,<ref>Brown & Gerbarg (2005)</ref> improving autonomic functions,<ref>[http://www.ncbi.nlm.nih.gov/entrez/query.fcgi db=pubmed&cmd=Retrieve&dopt=Abstract&list_uids=15347862 Pat et al (2004)]</ref> relieving symptoms of asthma,<ref>Cooper et al (2003)</ref><ref>Vedanthan et al (1998)</ref> and reducing signs of oxidative stress.<ref>Bhattacharya et al (2002)</ref> <ref>Jerath et al (2006)</ref> Practitioners report that the practice of pranayama develops a steady mind, strong will-power, and sound judgement,<ref name=Iyengar/> and also claim that sustained pranayama practice extends life and enhances perception. <ref name=Iyengar/><ref name=Saraswati>Asana Pranayama Mudra Bandha, 2002.</ref>
Pranayama is a powerful practice that requires preparation. A strong basis in yoga asana is a prerequisite for pranayama, and new practitioners should consult with an experienced teacher before beginning their own practice.<ref name=Iyengar/>
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Techniques of Pranayama
There is no way one can hope to profit from pranayama without energy. If proper Asana is practiced there is enormous profit from pranayama.
There are a number of specific breathing methods practiced as part of Pranayama, some of which are intended as standalone exercises, others are meant to be incorporated and sustained as part of a larger yogic practice. A partial list of these includes:
Dhirga Pranayama
"long breath", also called "three part breath" -- a cyclic breath where, with each inhalation, the lower abdomen, ribcage, and upper chest are filled in turn with air. This is meant to fill the lungs to capacity, and to provide a meditative focus on the breath cycle. Awareness of Dhirga Pranayama is typically sustained throughout a larger yogic practice (e.g. sequence of asanas).
Ujjayi Pranayama
"victorious breath" -- also known as "ocean breath" for the sound produced. Ujjayi breathing consists of breathing through the nose with the throat tightened so that an "ahh" sound or hissing sound is produced. This is sometimes described as "sipping air through a straw". Ujjayi breathing is intended to facilitate a meditative state, to deepen concentration on one's overall practice. Ujjayi breathing can be combined with other methods of Pranayama such as Dhirga Pranayama (above).
Kapalabhati Pranayama
"skull-cleansing" -- This exercise likens the lungs to a blacksmith's bellows. The procedure is to exhale forcefully with a powerful contraction of the abdomen muscles. The subsequent relaxation allows for inhalation; and the process is repeated rapidly. The exhalation, if performed properly, causes a sound rising from the base of the throat, and the practitioner is conscious of the pressure of the air as it is expelled. A good rate of kapalabhati is about 120 exhalations a minute.
Bhastrika Pranayama
"breath of fire" -- This exercise combines elements of Kapalabhati with anuloma viloma; typically, sixty rounds (one exhalation and one inhalation) of Kapalabhati are performed, followed by a round (or multiple rounds) of anuloma viloma.
Bhramari Pranayama
exhaling sound is similar to "Flying Beetle" (Bhramar in devnagari) and is also often known as "Bee Humming". Take a pose with both palms resting on your face to be able to close your eyes wih middle fingers, ears with thumbs, nostrils (just below middle cartilage bone) by ring fingers while first finger & little fingers rest above eyebrows & at chin respectively. Inhale slowly to full lung capacity. Exhale through nostrils to produce a sound of "ma-kar" while closing eyes & ears fully & nostrils to suit, spreading vibrations of "m-kar" all over the face, nasal cavities & skull. Take a second breath & repeat as many times. This too has energizing & cleansing effect especially on sinus cavities & throat organs of a body.
Tummo Pranayama
Tummo is the practice of generating Psychic Heat. The Keys to Tummo are Mantra, Pranayama and Shaktipat.
Quotes
Pranayama is a way of expanding the Sukshma Prana within to which you have no direct access. Prana is a subtle invisible force. It is the life-force that pervades the body. It is the factor that connects the body and the mind, because it is connected on one side with the body and on the other side with the mind. It is the connecting link between the body and the mind. The body and the mind have no direct connection. They are connected through Prana only and this Prana is different from the breathing you have in your physical body. Prana is not Svasa. The respiratory breath that moves within your nostrils is not Prana. It is called Svasa Vayu. Svasa-Prasvasa, inhalation and exhalation, is of air. But then, why is the regulation of the inner breath and the outer breath of the nostrils given the name of Pranayama, when they do not constitute Prana, when they constitute only Svasa Vayu? The process of regulation of breath is given the name Pranayama, because this is the way to ultimately gain control over the subtle life-force that is present within as Prana.<ref>Chidananda, Sri Swami, The Philosophy, Psychology, and Practice of Yoga, Divine Life Society, 1984, ISBN 81-7052-085-3</ref>
Simultaneously with the practice of Asanas, there should be effort towards the regulation of the Prana. So, Asana and Pranayama go together. There is an intimate relation between the activity of the physical body and that of the Prana. The Prana is the total energy which pervades the entire physical system and acts as a medium between the body and mind. The Prana is subtler than the body but grosser than the mind. The Prana can act but cannot think. The Prana is not merely the breath. The breathing process,-inhalation, exhalation and retention-does not constitute the Prana by itself, but is an indication that the Prana is working. We cannot see the Prana; it is not any physical object. But we can infer its existence by the processes of respiration. Air is taken in and thrown out by a particular action of the Prana. Some hold that there are many Pranas and others think it is one. The Prana is really a single energy, but appears to be diverse when viewed from the standpoints of its different functions. When we breathe out, the Prana operates in one of its functional forms. When we breathe in, the Apana functions. The ingoing breath is the effect of the activity of the Apana. The centre of the Prana is in the heart, that of the Apana in the anus.
There is a third kind of function called Samana, the equalising force. Its centre is the navel. It digests food by creating fire in the body and it also equalises the remaining functions in the system. The fourth function of the Prana is called Udana.. Its seat is in the throat. It prompts speech and, on death, separates the system of the Prana from the body. The fifth function is called Vyana, a force which pervades the whole body and maintains the continuity of the circulation of blood throughout the system.
This fivefold function of the Prana is its principal form. It has also many other functions such as belching, opening and closing of the eyelids, causing hunger, yawning and nourishing the body. When it does these five secondary functions, it goes by the names of Naga, Kurma, Krikara, Devadatta and Dhananjaya, respectively. The essence of the Prana is activity. It is the Prana that makes the heart beat, the lungs function and the stomach secrete juices. Hence, neither breathing nor lung-function ceases till death. The Prana never goes to sleep, just as the heart never stops beating. The Prana is regarded as the watchman of the body.<ref>Krishnananda, Swami, The Yoga System, The Divine Life Society</ref>
Cautions
However, the practice of pranayama techniques is not trivial and Kason mentions circumstances where pranayama techniques might disrupt the balance of a person's life.<ref>Kason, Yvonne, Farther Shores: Exploring How Near-Death, Kundalini and Mystical Experiences Can Transform Ordinary Lives, Toronto: HarperCollins Publishers, 2000</ref> These cautions are also made in traditional hindu literature, as illustrated by the following excerpt from the Yoga Sutras of Patanjali:
The real achievement of Pranayama is directly linked with the physical and mental activity of our, daily routine. Only when a perfect order is achieved in the routine of mundane life can we expect perfect mastery over breath and vital pulsations. It is always dangerous to attempt it - by beginning with the control of breath. Trying to control the breath without a control of our daily movements and reactions to others will produce dangerous turmoil in the constitution. Any experiment with the breath results in a stimulation of the energy centres on the etheric plane. When the physical and emotional stuff is not sufficiently purified beforehand then the turmoil causes stormy activity of the emotions. This results in great strain to the nerves and the vascular system. A total or partial wreck of the physical vehicle by paralysis, insanity or senility of mind may be the result of attempting Pranayama beginning with the control of breath before achieving the control of other activities.
A practical way of practising Pranayama should always be rightly discriminated, by the increase of ease and absence of discomfort at every step. For the various methods of Puraka, Kumbhaka and Rechaka described by various teachers and prescribed in the name of 'esoteric breaths' the present author is no way responsible.<ref>Visakhapatanam, Bharat, Yoga Sutras of Patanjali. Master E.K, Kulapathi Book Trust, ISBN 81-85943-05-2</ref>
