Centre for Yoga Studies

The Art of Personal Sādhana

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    prāṇa

    Root: an Devanāgarī: प्राण Translation: vital force; the breath of life; breath; inward air Similar words:vāta, vāyu, prāṇāyāma Opposite words:apāna, apānāsana Related concepts:candra, sūrya, kuṇḍalinī, haṭha, sthāna, laṅghana, prāṇāyāma, pūraka, recaka, kumbhaka, ojas, samāna, vyāna, udāna, sahasrāra, śakti, nāḍī, agni, āyurveda, bāhya kumbhaka

    Appears in

    Yoga Sūtra:

    Chapter 1: 34

    Sāṃkhya Kārikā:

    29

    Bhagavad Gītā:

    Chapter 5: 27

    Yoga Rahasya:

    Chapter 1: 34 , 42 , 45 , 85
    Chapter 2: 30


    Click here for complete Saṃskṛta Index

    Commentaries around

    “The power of the breath,
    the power of the senses and
    physical strength of the body are each distinct properties.
    They should not work against each other
    but rather contribute to each others well being.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 30

    “Slow and regulated breathing using special techniques to lengthen the the inhale and exhale processes are also helpful techniques to quieten the disturbed mind and reduce the unpleasant consequences of this state. Along with these breathing techniques examination of food habits and changing them to suit is also a must.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 34

    “From this, the role of senses and sense objects
    in causing a ground for disease becomes evident.
    They are chiefly responsible for creating disturbance in the mind.
    Hence the value of Vairāgya insisted as an aid to help the student.
    Otherwise the whole system is sure to reach a state of chaos
    because of the erratic movement of vital energy all over the body.
    To put it another way, disease results from excess of contact
    with objects not conducive to the individual system.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 34

    “Our continued effort
    with the breath in Āsana
    is that which helps to enliven
    our various levels of interaction
    with our inner and outer worlds as
    expressed through the Pañca Maya.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 47

    “From Yoga Sūtra Chapter Two verse 47
    Krishnamacharya taught that the
    common denominator for successfully uniting
    both aspects of relaxation and the infinite
    within the practice of Āsana is the breath.
    He saw it as continued effort
    and synonymous with giving life.
    The continued effort of the breath is that which gives life.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 47

    “Within the practice guidelines for Prāṇāyāma
    Length and Subtlety are the fruits of a process,
    they are not tools for use within this process.
    The tools here are Deśa, Kāla and Sāṃkhya.
    By these the breath becomes Dīrgha and Sūkṣma,
    in other words the breath becomes Long and Subtle.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 50

    “When working with the Breath in Āsana,
    it’s perhaps less appealing initially,
    but ultimately more attractive, satisfactory
    and effective, to integrate a Bhāvana on
    the Samāpatti of Śaithilya and Ananta,
    within a developmental Prāṇāyāma Sādhana,
    focused towards the Siddhi of Dīrgha or Length,
    supported by its counterpoint, Sūkṣma or Subtlety.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 50

    “Remember the mind should follow
    the exhale, inhale and retention.
    Exhale, inhale and retention all support the vital force.”
    – From T Krishnamacharya’s composition,
    the Yoga Rahasya Chapter One verse 34

    “Without Āsana,
    Prāṇāyāma cannot become accomplished.
    Without containing Prāna,
    the mind cannot achieve steadiness.”
    – From T Krishnamacharya’s composition,
    The Yoga Rahasya Chapter One verse 45

    “If engaging therapeutically, firstly
    examine the gait of the breath
    and the power of the body.
    Otherwise it will not bestow fruits.”
    – From T Krishnamacharya’s composition,
    the Yoga Rahasya Chapter One verse 85

    “You have to practice in such a way that
    day to day the breath gets longer and subtler.”
    – From T Krishnamacharya’s composition,
    the Yoga Rahasya Chapter Two verse 30

    “Mudrā practice is important since it assists the ten Prāṇa to move freely in the Nāḍī.”
    – T Krishnamacharya introducing Chapter Three in the Gheraṇḍa Saṃhitā

    “Question to T Krishnamacharya –
    Q: Some people describe that Kuṇḍalinī
    goes through the Suṣumṇā
    to the Sahasrāra.
    Is this correct?
    A: No, it is the Prāṇa Vāyu that
    moves through the Suṣumṇā.
    – Śrī Krishnamacharya – The Pūrnācārya
    – published by the KYM in 1997″

    “Breath is indispensable for life
    and its absence is death.
    Hence the necessity to make it longer
    and accumulate the Prāṇa Śakti.
    Just as a rich man accumulates money slowly to get wealthy,
    so also one should practice every day,
    through the proper use of the breath in Āsana,
    to maintain good health.”
    – T Krishnamacharya‘s response to a question on breathing.

    “While we use the breath for the body in Āsana,
    in Prāṇāyāma we accept the posture and forget the body.
    The only requirement is that we must be comfortable and keep our backs straight.”
    – TKV Desikachar Religiousness in Yoga Chapter Nine Page 117

    “Holding the breath gives us a moment when there is nothing happening.
    A moment when it should be possible to count.
    In fact, the best time to introduce Mantra is not during
    inhalation or exhalation but while holding the breath.
    It is said that a moment of holding the breath is a moment of Dhyāna.
    Some Mantra are very long.
    Since we do not have to concentrate on breathing while holding the breath,
    these longer Mantra can be recited correctly.”
    – TKV Desikachar Religiousness in Yoga Chapter Nine Page 128-129

    “Prāṇa is simply the expression of Puruṣa in all parts of the body and beyond.
    This Prāṇa has an intimate relationship to the mind
    because the Puruṣa sees only through the mind.
    Thus Prāṇa, mind and breath are interrelated.
    Whatever happens in the mind influences the breath.”
    – TKV Desikachar Religiousness in Yoga Chapter Ten Page 135

    “What we are trying to do in the  practice of Prāṇāyāma
    is to confine more and more Prāṇa within our bodies.
    When Prāṇa is not able to enter our bodies,
    it is because something is there that should not be.”
    – TKV Desikachar Religiousness in Yoga Chapter Ten Page 136

    “However, in Āsana attention is divided between the breath and the body movement.
    In Āsana we use the breath as the medium of movement to affect the body.
    Since our attention is divided between body and breath,
    the effect upon Prāṇa will not be as much as in Prāṇāyāma.”
    – TKV Desikachar Religiousness in Yoga Chapter Ten Page 138

    “Nobody can control the Prāṇa,
    it has its own movement.
    We create a condition in which the Prāṇa returns.”
    – TKV Desikachar Religiousness in Yoga Chapter Ten Page 141

    “It is beyond our conscious effort to move the Prāṇa.
    What is within our conscious effort is the breath,
    so we use the breath to make this movement possible.”
    – TKV Desikachar Religiousness in Yoga Chapter Ten Page 142

    “This is what I mean by having Prāṇa inside the body.
    When this is the case,
    a person is not affected by the whims and opinions of others.”
    – TKV Desikachar Religiousness in Yoga Chapter Eleven Page 148

    “If we are completely absorbed in the breath in Prāṇāyāma,
    automatically there is Pratyāhāra.”
    – TKV Desikachar Religiousness in Yoga Chapter Eleven Page 153

    “The choice of a proper ratio involves two things,
    what can be done and what should be done.
    What can be done involves a given person’s capacity
    to inhale, hold the breath, exhale and hold the breath.
    What should be done involves
    our direction of movement, our aim, our need.”
    – TKV Desikachar Religiousness in Yoga ‘Choosing a Ratio and the proper technique for Prāṇāyāma’ Chapter Twelve Page 163

    “What can be done can be easily established if we observe our breath in Āsana.”
    – TKV Desikachar Religiousness in Yoga ‘Choosing a Ratio and the proper technique for Prāṇāyāma’ Chapter Twelve Page 163

    “As Uḍḍīyāna Bandha is done on holding the breath after exhalation,
    one of the most important requirements
    is that we are able to do a long holding of the breath
    without sacrificing the quality of the inhalation and exhalation.
    If this is not possible we should forget about Bandha for the time being.”
    – TKV Desikachar Religiousness in Yoga ‘The Concept, Preparation and Techniques of Bandha’ Chapter Fourteen Page 197

    “We should anticipate a great reduction in our ability to do
    long breathing and holding the breath once we introduce the Bandha.
    There is quite a lot of effort involved in doing them.
    If a person can do 10.10.20.10, I have found
    that with Bandha the breath is reduced to 6.6.12.6,”
    – TKV Desikachar ‘The Concept, Preparation and Techniques of Bandha’ Religiousness in Yoga Chapter Fourteen Page 200

    “Many people have this problem of maintaining attention during the practice.
    You can place your attention on a particular part of the body
    but there must be something happening, a movement.
    Thats why the best movement is the breath.”
    – TKV Desikachar Religiousness in Yoga ‘Various Approaches to Yoga’ Chapter Seventeen Page 237

    “The number of times you say OM on inhalation, holding the breath,
    and exhalation is influenced by the length of the breath.
    We cannot fix the number of recitations on the basis of the Praṇava itself.
    We can only fix it on the basis of a person’s capacity of breath.
    If you are simply using OM, it can go with almost any ratio.
    If you are using something more complex, say Gāyatrī Mantra,
    it is very long and has different structures so there are regulations on
    how many times you say it when you inhale, hold the breath, and exhale,
    and in what part of the Mantra you can break, etc.”
    – TKV Desikachar Religiousness in Yoga ‘Various Approaches to Yoga’ Chapter Seventeen Page 238-239

    “The obstacle is also called Kuṇḍalinī because it looks like an earring
    worn by women in the olden days and Kuṇḍali means ‘earring’.
    It is also called Śakti because its power is so great that
    it is able to block the flow of Prāṇa into the Suṣumṇā.
    We must note that it is Prāṇa that is eventually
    supposed to go into the Suṣumṇā.
    Many books describe that which goes up as Kuṇḍalinī.
    Kuṇḍalinī does not go up.
    Suṣumṇā is like a conductor through which energy flows.
    This energy is the same energy that is always present, Prāṇa.”
    – TKV Desikachar Religiousness in Yoga ‘Various Approaches to Yoga’ Chapter Seventeen Page 243-244

    “The terms Ha and Ṭha also represent
    two extreme sides of a wavering mind.
    Ha often is meant to represent the sun, Ṭha the moon.
    Suṣumṇā in the middle Nāḍī.
    Prāṇa in the Ha and Ṭha represents
    a confused and wavering mind.
    Prāṇa in the  Suṣumṇā represents a clear, steady mind.
    Hence, Jñāni is one whose Prāṇa is in Suṣumṇā
    and Ajñāni is one whose Prāṇa is still
    in the opposite two Nāḍī, Ha and Ṭha.”
    – TKV Desikachar Religiousness in Yoga ‘Various Approaches to Yoga’ Chapter Seventeen Page 246-247

    “While it is used as a metaphor that the Kuṇḍalinī
    is going up, really, it does not make sense.
    If we say that Kuṇḍalinī is an energy that gives us truth,
    then we have to a accept the fact that we have
    two energies in life, Prāṇa and Kuṇḍalinī.
    Some also say that energy is sleeping.
    What is meant by this?
    Many of these ideas, Im sorry to say,
    are based on incorrect translations.
    Kuṇḍalinī represents Avidyā,
    and the absence of Avidyā
    represents absence of Kuṇḍalinī.”
    – TKV Desikachar Religiousness in Yoga ‘Various Approaches to Yoga’ Chapter Seventeen Page 248

    “If we relate to part of the breath,
    we are related to all of the breath.”
    – TKV Desikachar Switzerland 1978

    “If we direct the mind onto one part of the breath,
    then the mind affects the other parts of the breath.”
    – TKV Desikachar Switzerland 1978

    “The test for intelligent effort is the response of the breath.”
    – TKV Desikachar Switzerland 1978

    “Of the Four Aspects of the breath which is more important,
    (such as) holding after inhalation by will and so on?”
    – TKV Desikachar Switzerland 1978

    “Before studying Prāṇāyāma one must understand something about the breath.”
    – TKV Desikachar Switzerland 1978

    “My understanding of Prāṇāyāma is that the Kumbhaka should be an aid.
    The aim is to get a feeling difficult to put into words, but different from normal states.
    The question is how much does Kumbhaka play a part in this?
    So Investigate the use of Kumbhaka and only use it when it helps you be with the breath.”
    – TKV Desikachar Switzerland 1978

    “Do not make a style or fashion out of Kumbhaka.
    Only use it if it helps you feel the breath and
    what is happening inside the body.”
    – TKV Desikachar Switzerland 1978

    “By observing how the breath responds in Āsana i.e.
    Forward Bends.
    Backward Bends.
    Lying Postures.
    Inverted Postures.
    Twist Poses.
    As to whether there is a better quality in either inhalation or exhalation,
    one can decide how to proceed in Prāṇāyāma.”
    – TKV Desikachar Switzerland 1978

    1. Know the Breath from the feelings in the Āsana.
    2. Choose a ratio close to that used in Āsana.
    3. Choose a technique to suit the day.
    4. Choose a proper posture for the spine.
    – TKV Desikachar Switzerland 1978

    “The Āsana in which you sit can alter the characteristics of the breath.”
    – TKV Desikachar 1980

    “We can use Āsana to explore the breath and
    then use Prāṇāyāma to experience the breath.”
    – From personal lessons with TKV Desikachar

    “According to Krishnamacharya,
    one who has not mastered the Bāhya Kumbhaka,
    has not mastered the breath.”
    – TKV Desikachar 1988

    “Then he has certain ideas also about Kuṇḍalinī.
    The force is Prāṇa,
    the force called Śakti or Kuṇḍalinī is indeed Prāṇa.
    The only means that can have any effect is the use of Prāṇāyāma,
    with emphasis on exhalation and the Bandha,
    aided by devotional chantings.
    And the evolution of Kuṇḍalinī is very much linked to the person’s state of mind and Vairāgya.”
    – TKV Desikachar from lectures on ‘The Yoga of T Krishnamacharya’,
    given at Zinal, Switzerland 1981.

    “The breath is related to the intellect, chest, respiratory system, digestive system, etc.
    So one should consider and understand the relevance of the breath to these areas.
    Also how these areas are in students before we start applying specific principles of breathing,
    otherwise it could aggravate the area and any inherent problem.”
    – From personal lessons with TKV Desikachar

    “The difference in chest to stomach and stomach to chest
    breathing is minimal in the length of the breath.
    How you bring about the length of the breath affects Āsana differently.
    Apart from medical restrictions,
    to give respect to the chest, the spine and gravity
    we need to breathe chest to stomach on the inhale.”
    – From personal lessons with TKV Desikachar

    “Prāṇa is that which helps us handle things.
    It is not something we can handle.”
    – From personal lessons with TKV Desikachar

    “To influence Prāṇa,
    we have to influence the mind.
    This is achieved by the by means of the breath.”
    – From personal lessons with TKV Desikachar

    “There are categories of Sādhana relating to Body, Breath, Senses and mind.”
    – TKV Desikachar France August 1983

    “The request for learning must come from the aspirant.
    Only then can be the process be step by step.
    First one question which is understood, then the next.
    For example Annam is Brahma,
    then Prāṇa is Brahma.
    This was the traditional approach by the aspirant.”
    – TKV Desikachar France 1983

    “The ancient people introduced holding of the breath
    to stop, to quieten the mind,
    considered as linked to the movement of Vāta.”
    – TKV Desikachar December 1987

    “The first step in the practice of Āsana is the linking of the mind to movement and breath.”
    – TKV Desikachar Madras December 26th 1988

    “A question:
    Who in you linked breath to body movement?”
    – TKV Desikachar Madras December 26th 1988

    “The breath makes Āsana part of Yoga.”
    – From study notes with TKV Desikachar England 1992

    “The attention is within the posture if we concentrate on the breath.”
    – From study notes with TKV Desikachar England 1992

    “Some people felt that it was dangerous to interfere with the breath during Āsana practice,
    it was felt better to segregate Yoga practice into Āsana, Prāṇāyāma and Meditation (Dhyānam).”
    – From study notes with TKV Desikachar England 1992

    “The breath makes it possible to find ways to achieve access to the posture,
    it is possible to adapt a posture through the breath.”
    – From study notes with TKV Desikachar England 1992

    “So much happens in the spine with the breath,
    we need to be aware of our breathing to have a maximum effect on the spine.”
    – From study notes with TKV Desikachar England 1992

    “Exhalation is the most important part of the breath,
    it encourages the inhalation.
    By increasing the exhalation we bring attention to the lower abdomen.”
    – From study notes with TKV Desikachar England 1992

    “The breath becomes very short using Bandha.
    It is necessary to have a very long exhale
    before it is possible to work with them effectively.”
    – From study notes with TKV Desikachar England 1992

    “The great yogin Yājñavalkhya said that the constant and intensive
    practice of Prāṇāyāma brought Prāṇa and Agni together,
    and gradually the obstacle at the base of the Suṣumṇā would be totally dissolved.
    He gave this block the name ‘Kuṇḍali’ meaning coiled
    or ‘Kuṇḍalinī’ meaning ‘rolled up’ in other texts.
    Kuṇḍalinī represents that which blocks access to the central energetic channel.
    When this obstacle is eliminated, Prāṇa penetrates
    and begins to rise in the central channel.
    This is the most precise description we have of the process.
    This is also the most clear and coherent.”
    – ‘Concerning the Cakra’ by TKV Desikachar

    “Conscious breathing is one of the greatest tools to influence the effect of the postures
    without changing the posture.”
    – TKV Desikachar

    “The quality of our breath expresses our inner feelings.”
    – TKV Desikachar

    “The act of establishing contact with the external world is called Yoga.
    It is continuous, inevitable, swiftly changing.
    Yoga is a basic fact of life.
    However it is the quality of the relationship that leads to a healthy life and well being or otherwise.
    The clarity and strength of the force involved in the contact and awareness of the contact
    is reflected in the flow of what is called Prāṇa Śakti,
    What is it that disturbs this flow?”
    – TKV Desikachar

    “Actively contract the abdomen when exhaling to emphasise Apāna Sthāna.
    Actively constrict the abdomen when inhaling to emphasise Prāṇa Sthāna.”
    – 108 Postural Practice Pointers

    “When bending towards the lower limbs during forward bend Āsana,
    move firstly by as if rounding from the lower back,
    before ultimately rounding from the upper back.
    In terms of a Bhāvana during the movement,
    the focus is on exhaling from Apāna Sthāna towards Prāṇa Sthāna.
    Thus breathing as if from the lower abdomen towards the upper chest.”
    – 108 Postural Practice Pointers

    “When moving away from the lower limbs during forward bend Āsana,
    move firstly by as if arching from the arms and upper back,
    before ultimately arching from the lower back.
    In terms of a Bhāvana during the movement,
    the focus is on inhaling from Prāṇa Sthāna towards Apāna Sthāna.
    Thus breathing as if from the upper chest towards the lower abdomen.”
    – 108 Postural Practice Pointers

    “Keep the arms up as you go down
    Thus moving down from
    Apāna Sthāna to Prāṇa Sthāna.
    Lift the arms first as you come up.
    Thus moving up from
    Prāṇa Sthāna to Apāna Sthāna.”
    – 108 Postural Practice Pointers

    “The slower the breath,
    the longer the movement.
    The longer the movement,
    the stronger the effect.
    The stronger the breath,
    the slower the movement.
    The slower the movement,
    the longer the effect.”
    – 108 Postural Practice Pointers

    “Āsana is about the movement of the force,
    rather than the force of the movement.”
    – 108 Postural Practice Pointers

    “Within the teachings of T Krishnamacharya,
    as transmitted to TKV Desikachar,
    the role of Śavāsana within an Āsana practice was as
    a transitional link pose between categories of Āsana.
    For example between Standing and Lying Āsana,
    or Lying and Inverted Āsana,
    or Inverted and Prone Backbends,
    or Prone Backbends and Seated Āsana,
    or Seated Āsana and Sitting Practices.
    The extent of its use and length of rest at each stage,
    when transiting from one category to another within our
    Āsana practice journey, was dependent on the facility
    of the practitioner and the intensity of the practice.
    Within this individualised variance is the guiding
    principle that the role of Śavāsana is to facilitate a
    smooth transition for the flow of the breath and also
    the pulse through and beyond the Āsana practice,
    as a marker for the practitioner’s state of mind.
    However according to Desikachar the Viniyoga of
    Śavāsana was seen in terms of recovery from the
    fatigue of the preceding aspect of the practice rather,
    than say recovery from the preceding aspects of one’s life.
    Regarding the approach for the recovery
    from the preceding aspects of one’s life,
    amongst other things such as Āhāra and Vihāra,
    the wider purpose, content, duration and frequency
    of the Āsana practice must be carefully reconsidered.”
    – 108 Postural Practice Pointers

    “Making the Breath longer than the Stillness
    means the body needs to be completely still
    before the Recaka or Exhale is started
    and especially before it is stopped.
    Equally the body needs to be completely
    still before the Pūraka or inhale is started
    and especially before it is stopped.
    This is harder than it sounds given the
    propensity to want to tweak or adjust
    the body at the beginning and especially
    when at the end of a movement.
    Thus making the Breath longer than
    the Movement also means making
    the breath longer than the Stillness.”
    – 108 Postural Practice Pointers

    “The Length of the Breath
    sets the Speed for the
    Movement of the Body.
    Rather than the Movement
    of  the Body setting
    the Speed for the
    Length for the Breath.”
    – 108 Postural Practice Pointers

    “The Breath is the activating force in all aspects of the Āsana.
    For example, when comparing a dynamic performance
    of an Āsana with the static performance of an Āsana,
    the difference is in the degree or extent of the movement.
    Thus, from a Viniyoga or application of Āsana perspective,
    whether the extent of the movement is what is seen
    as long-range, mid-range, short-range, or even micro,
    the activating force of the Breath is integral to the Āsana.
    From a developmental viewpoint, as in a longer-term
    Vinyāsa Krama, this a journey from those Āsana that
    mainly favour long-range movement, towards those Āsana
    and Mudrā that mainly favour micro-range movement.
    Within this developmental refinement in the relationship
    of Breath as the activating force, sit the place and roles
    of mid-range movement and short-range movement.”
    – 108 Postural Practice Pointers

    “It is not enough in Āsana to just
    work at lengthening the breath.
    We need also to explore how to
    refine the subtlety of the breath.
    Whether within a single Āsana,
    a number of Āsana in one practice,
    or within the evolution of all aspects
    of our practice over a number of years.”
    – 108 Postural Practice Pointers

    “Jālandhara Bandha needs to be in place before
    interacting with the breath and the spine
    through mid-range movement.”
    – 108 Mudrā Practice Pointers

    “Whatever the effect Bāhya Kumbhaka has, it is
    extended by the use of Uḍḍīyāna and Mūla Bandha.
    However the total length of the breath is reduced.
    Bandha substantially reduces the lengths
    of the Pūraka, the Recaka and the Kumbhaka.
    Which and by how much depends on the individual.”
    – 108 Mudrā Practice Pointers

    “In Learning the Tri Bandha we engage with certain potential contraindications:
    1. The Tri Bandha reduce the length and subtlety of the breath.
    2. The accumulative effect when repeated should be more intense,
    but often the opposite is what can actually happen.
    3. In the beginning the use of the Tri Bandha can disturb the system and
    create tendencies, such as for the practitioner to lose their temper.
    4. The continued use of the Tri Bandha can easily
    raise tensions in the neck and shoulders.
    5. If the abdomen appears to be retracted strongly, but the breath
    is getting shorter the practitioner is probably cheating.”
    – 108 Mudrā Practice Pointers

    “With regard to the breath, inhale pushes down,
    exhale brings up, Bāhya Kumbhaka tightens.
    Then total effect should be in the Apāna area,
    therefore exhale and Bāhya Kumbhaka important.
    With regard to directional breathing,
    if no Mūla Bandha then exhale can start from the navel.
    If Mūla Bandha held then exhale from the navel is not possible.”
    – 108 Mudrā Practice Pointers

    “One primary prerequisite to initiation into a Tri Bandha Sādhana
    was an ability in Prāṇāyāma within a Vinyāsa Krama around
    Nāḍī Śodhana where the crown was 12 breaths at 12.12.12.12.
    Thus, before being taught Uḍḍīyana Bandha,
    an essential precursor to Mūla Bandha,
    there needed to be competence in sustaining Prāṇāyāma,
    within a Vinyāsa Krama leading to a crown ratio of 1.1.1.1.
    with the Pūraka, Antar Kumbhaka, Recaka and Bāhya Kumbhaka
    each set at 12 seconds in a crown of 12.12.12.12. for 12 breaths.
    Thus, a Vinyāsa Krama peak of almost 10 minutes sustaining the crown
    ratio within a Prāṇāyāma practice, with the entire practice itself totalling
    over 20 minutes, all performed with one technique, Nāḍī Śodhana.
    This technique alone is already in itself demanding to sustain with
    an inaudible softness, as if pouring oil slowly and smoothly amidst
    an almost undetectable deftness of finger movement on the nostrils.
    A further example of how there needs to be an effortless skill in working
    with the Kumbhaka and how our fluency with all four components of the
    breath sets a practice direction and evolution in that, amongst other goals,
    it determines our readiness to incorporate the Tri Bandha into our Sādhana.”
    – 108 Mudrā Practice Pointers

    “One aspect in the refinement of Nāḍī Śodhana is
    the experience of the breath as a subtle vibration
    rather than an audible sound.”
    – 108 Prāṇāyāma Practice Pointers

    “When using the Antar Kumbhaka to lengthen the breath,
    always factor in its effect on the length of the exhale.
    It should be able to stay the same length and quality.
    If it is affected, change the length of the Kumbhaka,
    rather than compromising the flow of the breath.”
    – 108 Prāṇāyāma Practice Pointers

    “When using Mṛgi Mudrā to control the nostril flow in Prāṇāyāma,
    the ring finger and thumb remain as if glued onto the nostrils,
    with one nostril being fully closed and one nostril partially closed,
    with adjustments to the pressure according to technique and ratio.
    Even when using Ujjāyī within techniques such as Anuloma Ujjāyī,
    the finger and thumb remain as if sealed on the sides of the nostrils.
    Externally it’s as if there is nothing to observe in terms of the body.
    Internally there is a vibrant flow within the dynamics of the breath.”
    – 108 Prāṇāyāma Practice Pointers

    “In the beginning, Ujjāyī is experienced more as a sound.
    As we refine its relationship with the breath, through
    increasing the Length and deepening the Subtlety,
    Ujjāyī is felt more as a sensation within the body
    and less as a sound and vibration in the throat.”
    – 108 Prāṇāyāma Practice Pointers

    “Learning how to hold the breath
    can lead one to the experience
    of being held by the breath.”
    – 108 Prāṇāyāma Practice Pointers

    “The longer term measure of our Prāṇāyāma
    potential is determined by our skilful efforts
    within all four components of the breath in Āsana.
    For example, can we maintain a ratio of 8.8.8.8.
    in Parśva Uttānāsana or 12.6.18.12 in Mahāmudrā?”
    – 108 Prāṇāyāma Practice Pointers

    “One of the joyful experiences that can emerge within our morning practice
    is the feeling that arises on arriving at our Prāṇāyāma seat and taking
    that first breath within an atmosphere of having more than enough time
    in hand left to engage with this aspect of our on the mat Sādhana that day.
    The sense of Sukha is palpable and offers a spaciousness that facilitates
    the breath both releasing and entering into the spirit of, as Krishnamacharya
    spoke of in terms of Āsana, Prayatna Śaithilya and Ananta Samāpatti.
    This feeling in itself can both automatically lengthen and deepen
    the flow of the breath without any conscious effort on our part.
    A precious gift to start the days journey into exploring this vital area of practice.
    A constant reminder, if not rejoinder, to not forget
    to leave more than enough time for Prāṇāyāma,
    rather than it being the token twiddle at the end of the practice,
    or that which is oft easily at best compromised or at worst,
    forgotten within the seduction of the bodily experiences.”
    – 108 Prāṇāyāma Practice Pointers

    “Prāṇāyāma is common to both Haṭha and Rāja Sādhana,
    whether working with the Prāṇa Śodhana of Haṭha Yoga,
    where you were taught to practice it at each
    of four transitional points through the day,
    or with the Citta Śodhana of Patañjali,
    where it is the pivotal Bahya Aṅga,
    Prāṇāyāma is seen as the primary means to engage
    the Élan Vital, the vital force or creative principle.”
    – 108 Prāṇāyāma Practice Pointers

    “Prāṇāyāma, in relation to
    Haṭha and Rāja Yoga Sādhana,
    has differing priorities, albeit
    en route towards similar goals.
    In Haṭha Yoga the intended outcome
    of Prāṇāyāma is Prāṇa Śakti.
    In Rāja Yoga the intended outcome
    of Prāṇāyāma is Manas Śānti.”
    – 108 Prāṇāyāma Practice Pointers

    “What defines the transition between
    Cikitsā Krama, Rakṣaṇa Krama and
    Śikṣaṇa Krama is the desire to practice
    Prāṇāyāma for the sake of Prāṇāyāma,
    rather than for purposes such as recovery, or
    preventative health, or constitutional support,
    or reducing agitation, or promoting relaxation.
    Exploring Prāṇāyāma as Prāṇāyāma offers the
    potential to propagate a fresh perspective into
    the relationship between Prāṇa and  Nirodha.”
    – 108 Prāṇāyāma Practice Pointers

    “What can define a transition between
    Cikitsā Krama, Rakṣaṇa Krama and
    Śikṣaṇa Krama in terms of the breath?
    Is it that in Cikitsā Krama, the priority is
    within Āsana practice and establishing a
    core relationship with using the breath?
    Whereas, in Rakṣaṇa Krama, the priority
    is within Āsana practice, and developing
    the core relationship, primarily with the
    exhale and secondarily with the inhale?
    Whereas, in Śikṣaṇa Krama, the priority is
    within Prāṇāyāma practice, and developing
    the core relationship, primarily with the exhale
    and the inhale, and secondarily with the holds?”
    – 108 Prāṇāyāma Practice Pointers

    “Is the primary obstacle to
    experiencing Prāṇāyāma as a
    developmental process, coming
    from what arises within the mind,
    rather than from within the breath?”
    – 108 Prāṇāyāma Practice Pointers

    “Is the primary obstacle to
    experiencing Prāṇāyāma as a
    developmental process, coming
    from what arises within the mind,
    rather than from within the breath?”
    – 108 Prāṇāyāma Practice Pointers

    “Contemplate the Source of the Breath.”
    – 108 Dhāraṇā Practice Pointers

    “Cikitsā Krama is to stabilise dispersed Prāṇa.
    Rakṣaṇa Krama is to conserve stabilised Prāṇa.
    Śikṣaṇa Krama is to intensify conserved Prāṇa..”
    – 108 Yoga Practice Pointers

    “The journey into the breath in Āsana is one where we
    evolve from firstly, exploring the breath within ourself
    towards ultimately, exploring ourself within the breath.”
    – 108 Yoga Practice Pointers

    “Āsana is the primary choice to work the breath.
    Prāṇāyāma is the primary choice to refine the breath.”
    – 108 Yoga Practice Pointers

    “In terms of ageing mainframes and creaking joints,
    it is perhaps useful to remind ourselves that
    Yoga practice is much more than just Āsana.
    In other words, even as the body slows down,
    can we continue to slow the Breath down,
    can we continue to slow the Mind down,
    can we be still within the distraction of age?”
    – 108 Yoga Practice Pointers

    “Prāṇa is the élan vital.
    It is the mover and the sustainer of the body in all living beings.
    Because of this all pervasive movement and irrepressible vitality,
    it is also hard to keep reined in through the ten sensory horses.
    When the personalised field of Prāṇa becomes unreined,
    it transforms into Vāta and the system becomes disturbed.
    The primary practice in Yoga to minimise the conversion of Prāṇa into Vāta is Prāṇāyāma.”
    – 108 Yoga Practice Pointers

    “Explore how the Breath can:
    – Challenge Standing Āsana.
    – Support Lying Āsana.
    – Develop Inverted Āsana.
    – Stimulate Prone Backbend Āsana.
    – Refine Sitting Āsana.
    – Channel Sitting Mudrā.
    – Transcend Seated Prāṇāyāma.”
    – 108 Yoga Practice Pointers

    “Āsana is an interface between the body
    and the systemic energy processes.
    Prāṇāyāma is an interface between the
    systemic energy processes and the psyche.
    Dhyāna is an interface between the psyche
    and the awareness that pervades our sense of being.”
    – 108 Yoga Practice Pointers

    “Ultimately our experience of the Āsana is refined
    through the mystery of the breath,
    rather than the mastery of the form.”
    – 108 Yoga Practice Pointers

    “In Āsana, the Breath is an accessory to the Āsana.
    In Prāṇāyāma, the Āsana is an accessory to the Breath.”
    – 108 Yoga Practice Pointers

    “Yoga is more about exploring
    the movement of the mind, whilst
    Āsana is more about exploring
    the movement of the body.
    The vehicle common to exploring both
    is the movement of the breath.
    The yoking of all three is towards the goal of
    experiencing the source of all movement.”
    – 108 Yoga Practice Pointers

    “Within the energetic processes in Haṭha Yoga
    the concept of Candra is that which can direct
    Prāṇa and Apāna in order to influence the activities of Sūrya.”
    – 108 Yoga Practice Pointers

    “Constancy of the body
    reveals the inconstancy of the breath.
    Constancy of the body and breath
    reveals the inconstancy of the mind.
    Constancy of the body, breath and mind
    reveals the constancy of awareness.”
    – 108 Yoga Practice Pointers

    “According to the teachings of Krishnamacharya and Desikachar,
    Āsana involves extending the length of the breath beyond the body,
    rather than the extending of the body beyond the length of the breath.
    The purpose is to facilitate the field of Prāṇa accumulating in its intensity.”
    – 108 Yoga Practice Pointers

    “We realise the Āsana through the breath,
    rather than the breath through the Āsana.”
    – 108 Yoga Practice Pointers

    “Listening to the breath between Āsana is more
    important than listening to the mind between Āsana.”
    – 108 Yoga Practice Pointers

    “The starting point for the Āsana is the breath.
    The finishing point for the Āsana is the breath.
    The journey between the two is via the breath.”
    – 108 Yoga Practice Pointers

    “Until you have an intimate relationship with the breath,
    it’s difficult to have an intimate relationship with the spine.”
    – 108 Yoga Practice Pointers

    “Remain between the two sides
    for at least one long breath,
    in order to savour the taste
    inherent within this space.”
    – 108 Yoga Practice Pointers

    “The more you can work the inhale in the Prāṇa Sthāna,
    the more you can experience the work in the upper spine.
    The more you can experience the work in the upper spine,
    the more you can work the inhale in the Prāṇa Sthāna.”
    – 108 Yoga Practice Pointers

    “The exhalation is the foundation from which
    we explore the three other facets of the breath.”
    – 108 Yoga Practice Pointers

    “In the beginning, the breath in Āsana
    sets the direction for our Prāṇāyāma practice.
    As we develop this, the breath in Prāṇāyāma
    sets the direction for our Āsana practice.”
    – 108 Yoga Practice Pointers

    “When less Āsana time than you would like,
    better to reduce the number of Āsana,
    or the number of repetitions,
    or the length of the stays,
    rather than, reducing the length of the breath.
    Or….. even considering lengthening the breath,
    thus even fewer Āsana, all with a longer breath than usual.
    Here the Bhāvana could be to observe the effect
    of a more spacious than usual Āsana breathing
    on a more cramped than usual daily mindset.”
    – 108 Yoga Practice Pointers

    “In the beginning of our journey into the arts of Āsana and Prāṇāyāma, the outcome of our exploration into the breath in Āsana sets a direction and parameters for the beginnings of our exploration into how and where to develop the breath in Prāṇāyāma.
    As we establish, progress and refine our practice of Prāṇāyāma, the strengths and issues that arise from our practice of Prāṇāyāma invite a subtler investigation of the breath in Āsana.
    This investigation with its reciprocal and yet increasingly subtle direction offers a more precise guidance for where and how we revisit and engage with our work with the breath in Āsana.
    Over time we come to both realise and experience the uniqueness of the breath within each of these two arts and the increasingly subtle development of the qualities of the relationship between the breath in Āsana, with that of the breath in Prāṇāyāma.”
    – 108 Yoga Practice Pointers

    “In Āsana the emphasis is
    more on Body, Breath, Mind.
    In Prāṇāyāma the emphasis is
    more on Breath, Mind, Body.
    In Dhyānam the emphasis is
    more on Mind, Breath, Body.”
    – 108 Yoga Practice Pointers

    “Bṛṃhaṇa Kriyā and Laṅghana Kriyā, as
    expansive and contractive activities, are two
    potentials explored through Āsana and the Breath.
    Alongside the practice of Āsana, Mudrā and Prāṇāyāma,
    they are actualised through a theoretical understanding of
    the primary principles that inform Haṭha Yoga and Āyurveda.
    The alchemical process underpinning this understanding
    is the relationship between the two primary principles of
    Prāṇa and Agni in order to influence Haṭha Yoga concepts such
    as Prāṇa, Apāna, Sūrya, Candra, Nāḍī, Cakra and Kuṇḍalinī.
    In terms of Bṛṃhaṇa Kriyā and Laṅghana Kriyā, the
    Viniyoga of Bṛṃhaṇa effects a dispersion of Agni from
    the core to the periphery and the Viniyoga of Laṅghana
    effects a concentration of Agni from the periphery to the core.
    Integrating the application of these two specific processes
    facilitates access, through the Merudaṇḍa, Prāṇa and Agni,
    to either energising or cleansing potentials, or as collaborative
    outcomes within the practice of Āsana, Mudrā and Prāṇāyāma.”
    – 108 Yoga Practice Pointers

    “Energetically, in terms of Prāṇa
    and Cakra, we seek to expand
    and lengthen the upper part of
    the body above the diaphragm.
    Energetically, in terms of Apāna
    and Cakra, we seek to reduce
    and shorten the lower part of
    the body below the diaphragm.”
    – 108 Yoga Practice Pointers

    “When inhaling, start the movement in the
    Prāṇa Sthāna from the Viśuddhi Sthāna
    and move the inhale as if towards the
    diaphragm without distending the belly.
    When exhaling, start the movement in the
    Apāna Sthāna from the Svādhiṣṭhāna Sthāna
    and move the exhale as if towards the
    diaphragm without collapsing the chest.”
    – 108 Yoga Practice Pointers

    “Bṛṃhaṇa Kriyā
    has a Lakṣaṇa of
    feeling brighter in
    the Prāṇa Sthāna.
    Laṅghana Kriyā
    has a Lakṣaṇa of
    feeling lighter in
    the Apāna Sthāna.”
    – 108 Yoga Practice Pointers

    “Svatantra within Āsana, Mudrā
    and Prāṇāyāma implies knowing
    the self-application and effects of
    breath ratios, as well as you know
    the self-application and effects of
    the forms of the important Āsana.”
    – 108 Yoga Practice Pointers

    “In Āsana the breath is
    a mirror for the body.
    In Prāṇāyāma the breath
    is a mirror for the mind.”
    – 108 Yoga Practice Pointers

    General Guidelines for Choosing Āsana:
    “Consider, the Physiological, Energetic
    and Psychological aspects of practice.
    Perhaps exploring intended learning
    outcomes across five areas that practice
    can enable us to interact with, namely the
    Body, Spine, Breath, Mind and Emotions.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    Different Types of Postural Activity in Āsana Practice
    “Relating these two types of activity,
    dynamic movement in Āsana is the initial way
    of assessing what is what in the body,
    in the breath and in the mind.
    Furthermore, you can’t just press a button and
    get into and out of an Āsana, you have to move.
    So there is a starting point in learning the practice of Āsana.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    Different Types of Postural Activity in Āsana Practice
    “Consequently in looking at the principles
    of working with dynamic and static,
    we must consider the following:
    – The Lakṣaṇa of the chosen Āsana
    – The Lakṣaṇa of the practitioner’s body
    – The Lakṣaṇa of the practitioner’s breath
    – The Lakṣaṇa of the practitioner’s mind
    – The Vinyāsa Krama to link the Āsana
    with the practitioner’s individual
    body, breath and mind.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    Different Types of Postural Activity in Āsana Practice
    “Furthermore, the consideration of the roles of
    movement and stasis can be further developed through
    Krishnamacharya’s teachings on application of Āsana.
    For example, whether for circulation or for purification,
    within both structural and/or systemic roles for Āsana.
    Regarding circulation, or what he called Rakta Calana.
    When you want to activate the circulation you move.
    Regarding cleansing, or what he called Śarīra Śodhana.
    When you want to activate a purificatory process you stay.
    Both presume there is competent access to the breath,
    working access to the concepts of Prāna, Apāna and Agni,
    and experience of how to direct the breath in the spine.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    Different Types of Postural Activity in Āsana Practice
    “Furthermore, the consideration of movement
    or stasis sits within a relationship to the
    deeper purpose of Āsana within our journey
    through the body and the breath, to the mind
    and beyond, through considerations such as:
    In relation to the dual concepts of Sthira and Sukham.
    Dynamic can be too much effort, as in overly Sthira,
    and Static can be too relaxing, as in overly Sukham.
    Thus, the use of movement and stasis in Āsana needs
    to consider how to correlate these two qualities, namely
    that of steady attentiveness with that of spacious clarity.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    Different Types of Postural Activity in Āsana Practice
    “Furthermore, the consideration of movement
    or stasis sits within a relationship to the
    deeper purpose of Āsana within our journey
    through the body and the breath, to the mind
    and beyond, through considerations such as:
    In relation to the fluctuations of the Guṇa.
    Ideally, dynamic work is a state of still movement,
    rather than a state of active movement, as in Rajas.
    Equally, static work is a state of bright stasis,
    rather than a state of dull stasis, as in Tamas.
    Thus, in relation to the Guṇa, the application
    of both movement and stasis in Āsana need to be
    appropriately supported by a quality of Sattva.
    As in a quality of stillness within dynamic work
    and a quality of brightness within static work.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    Different Types of Postural Activity in Āsana Practice
    “Furthermore, the consideration of movement
    or stasis sits within a relationship to the
    deeper purpose of Āsana within our journey
    through the body and the breath, to the mind
    and beyond, through considerations such as:
    In relation to the concepts of Dhāraṇā and Dhyānam.
    Dynamic is the effort to move the activities of the mind,
    as well as of the body, in one direction as in Dhāraṇā.
    The observations from dynamic work also allow us to see
    the role or appropriateness or subtlety of static work.
    Here static can be considered as the holding of the mind,
    as well as of the body, in one direction as in Dhyānam.
    As Dhāraṇā precedes Dhyānam in terms of directing the
    activities of the mind, so dynamic work precedes static
    work in terms of directing the activities of the body.
    So, the quality of the attention within the mind, as well
    as the body, is important in helping us to experience the
    progressive interrelationship between movement and stasis.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    Different Types of Postural Activity in Āsana Practice
    “Finally, the consideration of movement
    or stasis sits within a relationship to the
    deeper purpose of Āsana within our journey
    through the body and the breath, to the mind
    and beyond, through considerations such as:
    In relation to the psychological ideal of remaining there.
    According to the definition in  Chapter Three verse 2 of
    the Yoga Sūtra, a continuity of psychic activity is the ideal.
    This is seen as the ability to stay, as if in the same moment, as
    one moment melds into the next moment and the next moment.
    In other words, the ability to internally maintain a continuity of
    experience as if maintaining an apparent stillness of movement.
    Access to such subtle states requires a containment of movement
    that ultimately extends from the body to the breath to the mind.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    “Krishnamacharya’s approach
    to teaching children Āsana,
    was more about cultivating
    strength in Prāṇa Sthāna and
    movement in Apāna Sthāna.
    Whereas for teaching adults
    Āsana, the approach was
    now more about cultivating
    movement in Prāṇa Sthāna
    and strength in Apāna Sthāna.”
    – 108 Yoga Teaching Path Pointers

    “A suggested strategy is to
    focus primarily on the length
    of the breath when working in
    group class situations with Āsana.
    Whereas, a suggested strategy is to
    focus primarily on the subtlety of
    the breath when working in group
    class situations with Prāṇāyāma.”
    – 108 Yoga Teaching Path Pointers

    “In terms of Prāṇāyāma from
    a one-to-one perspective,
    we need to consider whether
    the practice starting point for
    the practitioner is from a Rakṣaṇa,
    Cikitsā, or Śikṣaṇa Krama viewpoint.
    From  a Rakṣaṇa Krama viewpoint,
    the situation we are focusing on initially
    is on developing the length of the breath.
    From a Cikitsā Krama viewpoint,
    the practitioner’s energy and
    respiratory capacity may be low,
    so the scope for working on the length
    of the breath may well be limited.
    Therefore a suggested strategy initially,
    is to focus on the subtlety of the breath.
    Whereas, from a Śikṣaṇa Krama viewpoint,
    the potential is there to work and develop
    both the length and the subtlety of the breath.
    So both options can be explored from the onset.”
    – 108 Yoga Teaching Path Pointers

    “A key to unlocking the mystery of Yoga is the breath.”
    – 108 Yoga Study Path Pointers

    “Containing the Body,
    or Kāya Nirodha
    doesn’t always imply that…
    you can contain the Breath.
    Containing the Breath,
    or Prāṇa Nirodha
    doesn’t always imply that…
    you can contain the Mind.
    Containing the Mind
    or Mano Vṛtti Nirodha.
    doesn’t always imply that…
    you can contain the Psyche.
    Containing the Psyche,
    or Citta Vṛtti Nirodha
    doesn’t always imply that…”
    – 108 Yoga Study Path Pointers

    – Prāṇāyāma only Planning Questions
    “Design a Prāṇāyāma practice for yourself
    – to influence Prāṇa Sthāna,
    choosing either Samavṛtti or Viṣamavṛtti ratios.”
    To Download or View this Question as a PDF Study Sheet
    – Yoga Practice Planning and Theory Questions – Collected & Collated

    – Prāṇāyāma Theory Questions
    “Compare and discuss the effects of
    Samavṛtti and Viṣamavṛtti breathing ratios
    on Prāṇa Sthāna and Apāna Sthāna.”
    To Download or View this Question as a PDF Study Sheet
    – Yoga Practice Planning and Theory Questions – Collected & Collated

    Links to Related Posts:

    • Prāṇāyāma & Bandha Practice Techniques Glossary
      – Grouped into Primary, Secondary & Ancillary Techniques
    • Āsana & Mudrā Practice Techniques Glossary
      – Grouped into Standing, Kneeling, Lying,
      Inverted, Backbend, Seated & Sitting
    • Āsana practice as a prerequisite to exploring how to integrate Prāṇāyāma
    • Cale Vāte Calaṃ Cittam – As is the Breath so is the Psyche…….
    • Compendium of Quotes from TKV Desikachar on the Yoga of T Krishnamacharya……
    • Correct vibrational intonation was an important emphasis within all aspects of Mantra initiation
    • Deepening our relationship with Prāṇāyāma deepens our relationship with Āsana……
    • Exploring Prāṇāyāma within Cikitsā, Rakṣaṇa and Śikṣaṇa Krama…
    • Finding your starting point within Āsana to set a direction and route towards a goal…
    • Guidelines for exploring the Breath in Āsana Mudrā and Prāṇāyāma
    • How do we apply Viniyoga to students already set in a particular mode of Āsana practice?
    • If we appreciate the role of breathing in Āsana how can we make it longer?
    • Keeping the breath longer than the movement within an Āsana
    • Know your breath and its unique characteristics in Āsana and you will……
    • Longer term Vinyāsa Krama within the Viniyoga of the breath in Āsana……
    • Prāṇa – Its origin, function and malfunction
    • Prāṇāyāma within Rāja Yoga and Haṭha Yoga
    • Religiousness in Yoga Study Guide: Chapter Seventeen Theory: Various Approaches to Yoga Pages 237-249
    • Sound – A Means Beyond Āsana and Prāṇāyāma……
    • Studying, Practicing and Learning the Tri Bandha involves Theory, Techniques and Cautions…
    • The breadth, depth and potential of Desikachar’s teachings on practice……
    • The breath can be a key to unlocking the mystery of the relationship……
    • The Breath has its own developmental process within an Āsana.
    • The presence and actions of Prāṇa Śakti……..
    • The Viniyoga of Inversion as an Āsana or as a Mudrā……
    • Though there are many different aspects to formal ‘home’ practice……
    • TKV Desikachar talks on Śraddhā in the light of the Yoga Sūtra……
    • What are the concepts of Sṛṣṭi Krama, Sthiti Krama and Antya Krama?
    • Whilst Prāṇa circulates in us, we live, and when it goes, we die.
    • YOGA AND MODERN MEDICINE – Interview by TKV Desikachar
    • YOGA: SURGERY SANS INSTRUMENTS – Interview with TKV Desikachar 1998

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    This glossary with its similar, opposite and related concepts categories, supplemented by textual references and additional commentaries around the key word, is a both work in progress and constantly ever-expanding in terms of further cross-references, textual cross links and commentaries.
    As it continues to develop your comments and suggestions on your experience and how it may be enhanced are very welcome via this link, thank you.
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