prāṇāyāma

Devanāgarī: प्राणायाम Translation: extending the breath Similar words:vāta, vāyu Related concepts:recaka, pūraka, kumbhaka, samavṛtti, viṣamavṛtti, ujjāyī, bhastrikā, nāḍī, śodhana, bhrāmarī, śītalī, sītkārī, anuloma, viloma, pratiloma, haṭha, kapālabhāti, āsana, mudrā, bandha, pratyāhāra, dhāraṇā, dhyāna, āyāma, prāṇa

Appears in

Yoga Sūtra:

Chapter 2: 29 , 49

Bhagavad Gītā:

Chapter 5: 27

Haṭha Yoga Pradīpikā:

Chapter 2: 1

Yoga Rahasya:

Chapter 1: 45 , 89
Chapter 4: 31
Chapter 2: 45
Chapter 1: 84

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Commentaries around

“The greater the Śraddhā, the more meaning there is in the techniques such as Āsana, Prāṇāyāma, Dhyānam, Bhāvana and all the others. Without Śraddhā, these techniques have little effect on the state of the mind and the progress to Citta Vṛtti Nirodha.
However, sometimes some minor benefits that we get through Āsana or Prāṇāyāma practice, open up the Śraddhā within us. Śraddhā is within each of us but is covered. It could be any experience that uncovers it.”
– TKV Desikachar on Śraddhā in the Yoga Sūtra

“It is not the number of hours in Meditation,
the type of Ratio in Prāṇāyāma,
the number of times you turn the Mālā,
it is the intensity of the attempt.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 22

“Can these four Yoga Aṅga – Yama, Niyama, Āsana, Prāṇāyāma
– be practiced by everyone at every stage of life?
How often and how long should one practice?
How can we adapt our practice to changing circumstances?
These questions and others like them must be answered by a competent teacher,
according to each student’s individual circumstances.”
– T Krishnamacharya’s commentary to 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 commentary to Yoga Sūtra Chapter One verse 34

“For curing an illness,
Prāṇāyāma practice of at least 24 breaths
should be done several times each day
– ideally eight times.
All other unnecessary physical activities should be curtailed.
Food should be limited to liquids – primarily milk
and hot, dry foods avoided.
Breathing practice should be done without the aid of any tools or instruments.”
– T Krishnamacharya’s commentary to Yoga Sūtra Chapter One verse 34

“In the Yoga Sūtra,
Āsana is basically something linked to Prāṇāyāma,
since Prāṇāyāma is a very important practice there,
linked to Dhāraṇā.”
– TKV Desikachar commentary on Yoga Sūtra Chapter Two verse 46

“As Prāṇāyāma dissolves the covering of the light,
fitness of the mind for concentration arises.”
– Yoga Sūtra Chapter Two verse 53

“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

“According to one’s capability and reference,
Prāṇāyāma done along with Mantra yields fruits
in the treatment of all kinds of diseases.”
– From T Krishnamacharya’s composition,
the Yoga Rahasya Chapter One verse 84

“There is a particular order of teaching Āsana,
so also an order to follow when teaching Prāṇāyāma.”
– From T Krishnamacharya’s composition,
the Yoga Rahasya Chapter One verse 89

“In the Sthiti Krama the most important Yoga Sādhana
for the householder, according to my view, is Prāṇāyāma.”
– From T Krishnamacharya’s composition,
the Yoga Rahasya Chapter Two verse 45

“When the body is disordered,
make use of the body to reduce.
When thought is agitated,
make use of Prāṇāyāma to reduce.”
– From T Krishnamacharya’s composition,
The Yoga Rahasya Chapter Four verse 31

“One could say, of course, that I have taught Yoga to hundreds of people, of different ages, states, origins, but by Yoga I mean only postures and breath control, and do not count meditation or interpretation of the texts.
These I have only taught to a few people and only to those I deemed worthy after several interviews, designed to give me an idea of their personality and the firmness of their intentions.
I discouraged those who appeared to have superficial reasons for learning Yoga, but never those who came to find me because of health problems and who had frequently been turned away by the medical profession.”
– From interviews with T Krishnamacharya by Sarah Dars, published in Viniyoga Review no 24, December 1989

“Haṭha Yoga is Prāṇāyāma.”
– Śrī T Krishnamacharya

“Some disturbances will respond to Āsana.
Some of the more resistant, to Prāṇāyāma.”
– T Krishnamacharya

“We cannot say that this Āsana or this Prāṇāyāma can be given for this disease.”
– T Krishnamacharya 1984

Question to T Krishnamacharya:
How necessary is Yoga in these modern times?
Krishnamacharya’s Response:
For the strengthening of the Aṅga,
Yoga Āsana practiced with long inhalation and exhalation is important.
To reduce the disturbances of the mind,
to gain mental strength and to increase longevity,
Prāṇāyāma is necessary.

“Mental attitude is very important in the practice of Prāṇāyāma.
In Prāṇāyāma we have no body movement to see; it involves mostly what we feel.
The only thing dynamic in Prāṇāyāma is the breath.
Yet, we must have the same attitude of attention in Prāṇāyāma, as in Āsana.”
– TKV Desikachar Religiousness in Yoga Chapter Nine Page 125

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

“The Yoga Sūtra says that as we practice Prāṇāyāma,
more and more of the covering of the mind,
Avidyā, is removed and there is clarity.”
– TKV Desikachar Religiousness in Yoga Chapter Ten Page 137

“Another simple posture is Adho Mukha Śvan Āsana.
the next step is to try them in some sitting postures such as Mahā Mudrā.
These Bandha can also be done in the headstand.
It is easy to do Bandha in this position because the lifting,
Uḍḍīyana Bandha, and holding up, Mūla Bandha,
of Apāna to the flame is almost automatic
because now the Apāna is above the flame.
If we can do the three Bandha in these postures,
we are ready to introduce them in our Prāṇāyāma.”
– TKV Desikachar ‘The Concept, Preparation and Techniques of Bandha’
Religiousness in Yoga Chapter Fourteen Page 197

“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

“Ones own actions can develop or make one Guṇa prominent.
Thus we can plan or practice Āsana or Prāṇāyāma to promote one Guṇa.”
– TKV Desikachar Madras November 24th 1979 on Sāṃkhya and Yoga

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

“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.

“Because of the different uses of breathing,
he strongly believes that the beginning of Prāṇāyāma is in Āsana.
Āsana, and Āsana alone,
with proper breathing techniques,
leads you to the idea of Prāṇāyāma.”
– TKV Desikachar from lectures on ‘The Yoga of T Krishnamacharya’,
given at Zinal, Switzerland 1981.

“Further, he also added long ago, the idea of Bhāvana in the practice of Prāṇāyāma. Long, long ago, he said, the breathing, inhalation, exhalation and retentions have some sort of relationship with the highest force, Lord Nārāyaṇa.
Inhalation is like an inspiration from God himself.
Retention is some sort of meditation, because you are with Him.
Exhalation is some sort of movement towards God,
and retention after exhale is like a surrender to God.”
– TKV Desikachar from lectures on ‘The Yoga of T Krishnamacharya’,
given at Zinal, Switzerland 1981.

“And, in the Prāṇāyāma also, the different types, like Vaikharī,
the different Vṛtti, the different Krama, he put them all into practice.
One of the greatest contributions, I would say, of Krishnamacharya to Prāṇāyāma,
is the use of Bāhya Kumbhaka, and the importance of Recaka, or exhalation.”
– TKV Desikachar from lectures on ‘The Yoga of T Krishnamacharya’,
given at Zinal, Switzerland 1981.

“Patañjali has proposed 3 approaches to verify the indications.
Tapas – Process of action
Food, Āsana, Prāṇāyāma.
You will be doing something that you will not be habitually doing.
For example one day no salt, cigarettes, Prāṇāyāma.
Tapas is from the root to create thirst.
It means to deprive.
It will tell us about ourselves.
It will reveal our Saṃskāra and Pariṇāma or changes in ourselves.
From this Tapas we will start to get an indication of our individual nature.
For example active or lazy.
Tapas indicates the the beginning of the Bheda, through the Bhāva.”
– TKV Desikachar France 1983

“One important thing is food.
Different combinations have different effects on the body.
When we work with Āsana and Prāṇāyāma we need to consider which foods to take.
Your mind is according to your food.
The type of food you take influences your mind.
The subject is vast.”
– TKV Desikachar France 1983

“Some people say they practice Āsana, Prāṇāyāma, Meditation.
Among these things which is close to Sādhana and which is not close to Sādhana?”
– TKV Desikachar France 1983

“Śikṣaṇa Krama – do something perfectly or correctly.
Anything is taught to achieve perfection in the practice of Āsana and Prāṇāyāma.
In other words teaching children and healthy people where you can take risks with no problems.
Not a valid approach for groups.
We need to use intelligence and Viveka,
not follow the idea of no pain, no gain to become painless,
or to get to a point without suffering.”
– TKV Desikachar France 1983

“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

“There are many postures to suit a variety of different body types.
Āsana practice is to prepare the body, to sit for Prāṇāyāma.
Āsana also helps to get rid of impurities
so that it is possible to do something deeper, inside the mind.”
– From study notes with TKV Desikachar England 1992

“The hands should be upwards for counting and breathing,
with elbows slightly bent to keep the shoulders relaxed.”
– From study notes with TKV Desikachar England 1992

“The purpose of Āsana and Prāṇāyāma are twofold,
to reduce symptoms of ill-health or,
to prepare the mind towards fulfilling the main emphasis of Patañjali,
which is Meditation.
However according to the teaching I have received,
both of these roles can be fulfilled with
relatively few Āsana postures and Prāṇāyāma techniques.”
– TKV Desikachar Madras 1996

“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.”

“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 PrāṇāyāPrāṇāyāmaa 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.”

“Prāṇāyāma, as with Āsana and Dhyānam, was taught according
to the principles of Cikitsā, Rakṣaṇa and Śikṣaṇa Krama.
Thus we have breathing practices ranging from Cikitsā using simple ratio to settle an irregular breath, to Rakṣaṇa with competence and fluidity with various basic techniques and mild ratios, to Śikṣaṇa and mastery of all techniques, and ratios and especially, the Kumbhaka with long holds both after the inhale and the exhale.
The Vinyāsa Krama or steps in the evolution of practice are measured by our practice abilities and consistency and potential within our life situation.
The longer term measure of our Prāṇāyāma potential is determined by our skilful efforts with all four components of the breath in Āsana. For example can we maintain 8.8.8.8. in Parśva Uttānāsana or 12.6.18.12 in Mahā Mudrā?
These days though, it seems that there is not much place for or interest in the use of Kumbhaka and breathing practices, if used at all, appear to be mainly Cikitsā or about recovery, or at best Rakṣaṇa or constitutional, rather than Śikṣaṇa and developmental.”

“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.”

“Amongst the Antarāya that
relegate Prāṇāyāma to the wish list
is the choice of a long relaxation as
a substitute ending to Āsana practice.”

“Prāṇāyāma as a Tool in the Morning,
– Can be a Means to Hone the Mind.
Prāṇāyāma as a Tool in the Afternoon,
– Can be a Means to Refresh the Mind.
Prāṇāyāma as a Tool in the Evening,
– Can be a Means to Clear the Mind.
Prāṇāyāma as a Tool in the Night,
– Can be a Means to Settle the Mind.”

“Mahā Mudrā is the bridge between Āsana and Prāṇāyāma.”

“One of the primary roles for Āsana
is to make the spine a fit vehicle for Prāṇāyāma.”

“One of the major tools in bringing or refining
the level of observation to the subtler aspects
of our physical, energetic, mental and emotional
patterns is Prāṇāyāma.”

“In Āsana, the Breath is an accessory to the Āsana.
In Prāṇāyāma, the Āsana is an accessory to the Breath.”

“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.”

“There are those who can’t find time for Prāṇāyāma but don’t make time.
There are those who can’t find time for Prāṇāyāma but do make time.”

“We can make a profession out of the myriad of ways we find
to use Āsana to stay too busy to make time for Prāṇāyāma.”

“Āsana is the primary choice to work the breath.
Prāṇāyāma is the primary choice to refine the breath.”

“Don’t get stuck on the sticky.
Learn Prāṇāyāma.
Learn Pratyāhāra.
Learn Nādānusandhāna.
Learn Adhyayanam.
Learn Dhyānam.”

“The ABC of the Viniyoga of Yoga
is the bespoke long term cultivation of
a personalised, pertinent and progressive
Āsana Practice as a foundation for a separate
Breathing Practice with its own identity alongside a
Chanting Practice to honour teachings and transmission.
Dhyānam is the fabric that time weaves from these related threads.”

“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.”