“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

“Without mastering Āsana and
regulating the inhale and exhale in Āsana,
the Āsana will not produce the desired fruits.”
– From T Krishnamacharya’s composition,
the Yoga Rahasya

“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

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.”

“One should move the spine as you would inhale and exhale.”
– TKV Desikachar

“It is not essential to work in the firm order of exhale, inhale, holds.
However the exhale should come first,
then you can emphasise the inhale or holds, whichever suits the person or situation.
If the exhale is disturbed you must be careful.
Always start the use of the ratio from the exhale.
Based on the reaction you can play with the inhale and hold.
Never sacrifice the quality of the exhale.
Sometimes the length of the exhale can be sacrificed, but not the quality.
One can refer to Yoga Sūtra I 34 to show that the exhalation should come first.”
– From personal lessons with TKV Desikachar

“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

“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 ‘Choosing a Ratio and the proper technique for Prāṇāyāma’
Religiousness in Yoga Chapter Twelve Page 163

“The aim in Yoga is to train ourselves so that we can modify
inhalation or exhalation and hold the breath to meet a demand.
That is why we develop different ratios.
If these things can be done,
and if we need a particular ratio,
it is in our pocket.”
– TKV Desikachar ‘Choosing a Ratio and the proper technique for Prāṇāyāma’
Religiousness in Yoga Chapter Twelve Page 173

“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 ‘The Concept, Preparation and Techniques of Bandha’
Religiousness in Yoga Chapter Fourteen Page 197

“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

“If I (Desikachar) had a student I would give more respect to the exhalation.
The course would be based on the observation of the exhalation in Prāṇāyāma and Āsana.
This would give the type of Prāṇāyāma and for which Āsana.
One should see what is the response of the exhalation in the posture or when sitting.
When fixing Prāṇāyāma, even if you are reducing the length of the exhalation,
if any problem then the cycle should be completely changed.
One must give respect to the exhalation.
One can get an idea by the position of the stomach.
One should keep 2/3″ in hand on inhalation and exhalation.”
– 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

“We are welcome to use Kumbhaka (breath suspension)
but if it in any way affects the quality of the inhale or exhale
and our own relation with this flow, then there is no meaning.
The tragedy of Kumbhaka is that we can use force,
as in Āsana, to achieve our aim.
But why and at what price?”
– TKV Desikachar Switzerland 1978

“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

“The quality of the Pūraka (inhale) or Recaka (exhale)
determines the quality of the Kumbhaka (suspension).”
– TKV Desikachar 1987

“Breathing should be done to have maximum effect on the spine;
so start the inhale at the top of the lungs down,
with contracted abdomen to hold spine erect, offering from top to bottom.
Inhale from top to bottom makes sure that the spine is erect.
It was believed that breathing from the bottom to the top
would send the internal organs further down, which wasn’t considered healthy,
whereas breathing from the top to the bottom lifted the organs.
It also helps to work on the upper portion of the spine, which is a very sluggish area,
this type of breathing helps to create movement.”
– From study notes with TKV Desikachar England 1992

“Inhale (Pūraka) from top to bottom makes sure that the spine is erect.”
– From study notes with TKV Desikachar England 1992

“Emphasis on the inhale brings attention to the upper chest,
with the retention of the breath after the inhale the spine will stretch and create heat.”
– 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

“Any movement can be done on the exhale or stop.
Not every movement can be done on inhale or hold.
Therefore the gradual movement of the breath
or introduction of the breath
should be directed into the exhale.
The exhale must be respected.
When the exhale is secure or firm,
then the attention can be shifted to the inhale or to work on the holds.”
– From personal lessons with TKV Desikachar

“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

– Bhāvana when moving or staying in Dvipāda Pīṭham
“When lifting or staying within the Pūraka focus on
drawing upwards, as if raising from the chest,
rather than just raising as if from the hips.
When lowering or staying within the Recaka focus on
not collapsing down, but drawing in from the abdomen,
rather than the body just dropping as if from the hips.”
– 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

“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

“When working with the inhale in Mahāmudrā try
to create an effect of upward movement in the spine,
as if within Bhujaṅgāsana inhaling from the top down,
whilst arching the spine upwards through the inhale.
So straightening the spine lifting the chest upwards,
whilst keeping the Jālandhara Bandha locked down.”
– 108 Mudrā Practice Pointers

“When intending to use  Uḍḍīyana Bandha don’t
hold the stomach area tensely just after inhaling,
or if using Antar Kumbhaka, just before exhaling.
In choosing working ratios concentrate on those
emphasising the exhale and the Bāhya Kumbhaka.”
– 108 Mudrā Practice Pointers

“Jālandhara Bandha needs to be re-applied
every time during the Bāhya Kumbhaka,
prior to the Pūraka re-inforcing the lock.”
– 108 Mudrā Practice Pointers

“Teaching Bandha starts the day we teach the exhalation.
1. Introduce the exhalation.
2. Extend the exhalation.
3. Attention on Lower Abdomen during exhalation.
4. Deepen attention on Lower Abdomen during exhalation.
5. Further intensification on the Bāhya Kumbhaka.
6. Introduce Uḍḍīyana Bandha by moving Navel Backwards
and Upwards, towards the point between the shoulder blades.
7. Retain the Mūla Bandha during the inhalation, by holding
the lower abdomen as you release the diaphragm.”
– 108 Mudrā Practice Pointers

“In Practicing the Tri Bandha we engage with Haṭha teachings:
In that, the inhale takes the Agni towards the Mūlādhāra.
This effect on Agni increases with the Antar Kumbhaka,
as the Antar Kumbhaka helps to intensify the fire.
Following this process in bringing the Agni down,
the exhale takes the Mūlādhāra towards the Agni.
Thus the exhale draws the Apāna towards the Agni,
plus adding Uḍḍīyana Bandha holds the Apāna up.
This is the link with the effect on the Kuṇḍalinī,
though in terms of practice, very hard to get.
Here also, the coming down period is important.
For example, do not eat just after, though you feel hungry.
Uḍḍīyana Bandha is a heating process and Madhura Rasa,
such as sweet rice cooked with milk is initially recommended.”
– 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

“Bhāvana for the Breath in Āsana, Mudrā and Prāṇāyāma
– Pūraka – Lifting from the Viśuddhi Cakra
– Antar Kumbhaka – Expanding from the Anahāta Cakra
– Recaka – Contracting from the Svādhiṣṭhāna Cakra
– Bāhya Kumbhaka – Sustaining from the Mūlādhāra Cakra”
– 108 Prāṇāyāma Practice Pointers

“Bhastrikā is Kapālabhāti plus finger control with Mṛgi Mudrā.
There are several practice combinations around Bhastrikā:
1. Inhale Left Nostril, Exhale Left Nostril continuously
2. Inhale Right Nostril, Exhale Right Nostril continuously
3. Inhale Left Nostril, Exhale Right Nostril continuously
4. Inhale Right Nostril, Exhale Left Nostril continuously
5. Inhale Left Nostril, Exhale Right Nostril and
Inhale Right Nostril, Exhale Left Nostril continuously
However, the student needs to be proficient in the
practice of Kapālabhāti before introducing Bhastrikā.”
– 108 Prāṇāyāma Practice Pointers

“When using Mṛgi Mudrā in Nāḍī Śodhana
the control should not be at the nose.
The fingers are a guide more than a valve.
Thus you should not bend the nose.
The main control for the Inhale and for
the Exhale is in the chest not the fingers.”
– 108 Prāṇāyāma Practice Pointers

“Prāṇāyāma, the same as with Āsana and Dhyānam,
was taught according to the core principles within
Cikitsā Krama, Rakṣaṇa Krama and Śikṣaṇa Krama.
Thus we have breathwork practice possibilities
ranging from Cikitsā, using simple ratios to settle
an irregular breathing pattern or pulse fluctuation,
to Rakṣaṇa, with a visible competence and fluidity
within a range of basic techniques and mild ratios,
to Śikṣaṇa and a skill base encompassing all techniques,
and ratios and especially, the application and integration of
Kumbhaka with long holds both after the inhale and the exhale.”
– 108 Prāṇāyāma 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

– Prāṇāyāma only Planning Questions
“Design a Prāṇāyāma practice to
increase the length and stamina of
– the inhalation within Viloma Ujjāyī.”
To Download or View this Question as a PDF Study Sheet
– Yoga Practice Planning and Theory Questions – Collected & Collated

Links to Related Posts:

• Āsana and Mudrā Practice Techniques Glossary
  – Grouped into Standing, Kneeling, Lying, Inverted, Backbend, Seated & Sitting
• Prāṇāyāma & Bandha Practice Techniques Glossary
  – Grouped into Primary, Secondary & Ancillary Techniques
• 20 Minute Prāṇāyāma Practice
• Compendium of Quotes from TKV Desikachar on the Yoga of T Krishnamacharya……
• Finding your starting point within Āsana to set a direction and route towards a goal…
• 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
• Longer term Vinyāsa Krama within the Viniyoga of the breath in Āsana……
• Sound – A Means Beyond Āsana and Prāṇāyāma……
• Studying, Practicing and Learning the Tri Bandha involves Theory, Techniques and Cautions…
• Though there are many different aspects to formal ‘home’ practice……