Pranayama-Info

Pranayama प्राणायाम
- Science of Breathing Techniques, An ancient life transforming technique

“I take refuge in the breath. Breath is all this, whatever there is, and all that ever will be. I take refuge in the breath.” Chandog Upanishad

Prana - A Story
The Upanishads tell the following story. Once all the deities that reside in the body - air, fire, water, earth, ether, speech and mind - had an argument. Each claimed that it was superior to all others, declaring, "I sustain this perishable body."

Prana was listening to this debate, and ultimately said to them, "Do not delude yourself. It is I, having divided myself into five parts, who supports and sustains this body." The deities did not believe him. Indignantly, Prana began to withdraw from the body. Instantly, all the other deities found themselves withdrawing too.

When Prana again settled in the body, the deities found that they had assumed their respective places. Convinced of Prana's superiority, all now paid obeisance to Prana.

Pranayama - (in yoga) the regulation of the breath through certain techniques and exercises.

Origin
Sanskrit, from prāṇa ‘breath’ + āyāma ‘restraint’.

From Sanskrit प्राणायाम (prāṇāyāma), from प्राण (prāṇá, “life force, vital energy, the breath”) (whence also English prana) + आयाम (āyāma, “lengthening, extending, stretching”).

So pranayama means 'extension or expansion of the dimension of ‘prana‘ or breadth expansion.
It is the science of breath.

It is a process of the elongation, extension, expansion, length, and breadth of each breath.

According to Yoga Sutra of Patanjali, Chapter 2 Sadhana pada:

Sutra 2.49) - This having been established (that is, having mastered a comfortable and firm seated posture (asana), pranayama is defined as the cessation of inspiration and expiration.

(Sutra 2.50) - Its fluctuations are internal, external or suppressed; it is observed according to time, place and number, and becomes prolonged and subtle.

(Sutra 2.51) - The fourth variety is the one that goes beyond the sphere of internal and external.

The benefits of Pranayama are discussed in the following two sutras:
(Sutra 2.52) - From that (practice of pranayama) is dissolved the covering of light (the darkness of ignorance that covers the light of knowledge)

(Sutra 2.53) - and the mind develops the ability for Dharana (concentration). Dharana, dhyana (meditation) and samadhi (total absorption) are the last three limbs of the eight limbs of yoga (Ashtanga Yoga) and represent a progressively deepening inward focus, leadhing finally to a state of samadhi.

In addition to the above sutras which are described as part of the Ashtanga Yoga, sutra 1.34 in chapter 1 (Samadhi Pada) also mentions about pranayama with respect to controlling the fluctuations of the mind (chitta vritti nirodhah) and providing 5 ways to do it:

(Sutra 1.34) - Or by the expiration and retention of breath (mind is stabilized).

Pranayama in Hatha Yoga Pradapika (HYP) - Classical Hatha Yoga Text

CHAPTER II. On Prâṇâyâma.

|| २ || दवितीयोपदेशः || 2 || dvitīyopadeśaḥ
अथासने दॄधे योगी वशी हित-मिताशनः |
गुरूपदिष्ह्ट-मार्गेण पराणायामान्समभ्यसेत || १ ||

athāsane dṝdhe yoghī vaśī hita-mitāśanaḥ |
ghurūpadiṣhṭa-mārgheṇa prāṇāyāmānsamabhyaset || 1 ||

Posture becoming established, a Yogî, master of himself, eating salutary and moderate food, should practise Prâṇâyâma, as instructed by his guru.

Chale vāte chalam chittam niśchale niśchalam bhavet
Yogī sthānutvamāpnoti tato vāyum nirodhayet

Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogî gets steadiness of mind.

Yāvadvāyuh sthito dehe tāvajjīvanamuchyate
Maranam tasya nishkrāntistato vāyum nirodhayet

So long as the (breathing) air stays in the body, it is called life. Death consists in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath.

Panchkosha System

According to Panchkosha System:
Our body does not just consist of the visible physical form; we also possess four other subtle sheaths. Altogether each person consists of five “bodies” or KOSHAS.

These five Koshas are:

ANNAMAYA KOSHA - the Body of Nourishment - Physical Body
PRĀNAMAYA KOSHA - the Energy Body - Astral Body
MANOMAYA KOSHA - the Mental Body - Astral Body
VIGYĀNAMAYA KOSHA - the Intellectual Body - Astral Body
ĀNANDAMAYA KOSHA - the Body of Joy - Causal Body

Objective of Pranayama

Pranayama techniques provide the method whereby the life force can be activated and regulated in order to go beyond one's normal boundaries or limitations and attain a higher state of vibratory energy and awareness.

Whichever technique is chosen, the most important part of pranayama is the exhalation. If the quality of the exhalation is not good, the quality of the whole pranayama practice is adversely affected. If you are not able to breathe out slowly and quietly, you are not ready for pranayama, either mentally or otherwise.

"If the inhalation is rough we do not have to worry, but if the exhalation is uneven it is a sign of illness, either present or impending."

The exhalation is vitally important because it transports impurities from the body, making more room for prana to enter. Often when pranayama is discussed it is the holding of the breath that is emphasized. Yet the ancient texts talk about the total breath, not simply kumbhaka, breath retention.

Human Respiration system - facts

The cells of the human body require a constant stream of oxygen to stay alive.
The respiratory system provides oxygen to the body’s cells while removing carbon dioxide, a waste product that can be lethal if allowed to accumulate.
A person's respiratory rate is the number of breaths you take per minute.
The normal respiration rate for an adult at rest is 12 to 20 breaths/minute.
During normal inhalation, an average person takes about 500 cubic cm of air, during deep inhalation, the intake of air is about 6 times as great amounting to 3000 cubic cms.
Respiration fuels the burning of oxygen and glucose, producing energy to power every muscular contraction, glandular secretion and mental process.

Measuring your own respiration rate

While watching a clock, count the number of times you breathe in two minutes. Make three trials, and find the average.
Divide by two to find the average number of breaths per minute.
The rate should be measured at rest, not after someone has been up and walking about.
Being aware that your breaths are being counted can make the results inaccurate, as people often alter the way they breathe if they know it is being monitored.

PRANAYAMA PHYSIOLOGY

Nostril dominance shifts - NDS

Our nose has a bit of built-in redundancy.

We could survive perfectly well with a single nostril, our nose holds two parallel breathing passages that are divided by a thin wall of cartilage called the septum.
These passages meet at the back of your throat, where they take a single tunnel down to your lungs.
Two nostrils shift their workload back and forth in a delicate dance called the NASAL CYCLE.
At any given moment you are breathing through one dominant nostril; then some time later you switch to another one. This switch happens every 2-2.5 hours (although it can vary), and continues in a rhythmical fashion.
This rhythm changes over time for most people.
It seems to be controlled by the central nervous system.
Swelling and shrinking seems to be related to sympathetic (SNS) and parasympathetic (PNS) nerves.
(That’s why we often have intermittent periods of easy breathing even when we suffer from a heavy cold. In this case, one nostril is plugged more than the other.)
Sometimes one can be so off balance that one nostril remains dominant, which is a symptom of some physical, mental, or emotional difficulties.

Yoga Physiology of Pranayama - Nadi System

Yogis arrived at a similar discovery a while ago, though they have used different language to describe it. They said that our energy balance is affected by the flow of energy along three major channels:

Ida Nadi (lunar channel) - cooling and has overall feminine quality; it terminates at the left nostril.
Pingala Nadi - Pingala (solar channel) is heating and has an overall masculine quality; it terminates at the right nostril.
Sushumna Nadi – central, balanced
Nadis are astral tubes made up of astral matter that carry Pranic currents.
They can be seen by the astral eyes only. They are not the nerves.
They are 72,000 in number.
The main Nādīs, Idā and Pingalā, run along the spinal column in a curved path and cross one another several times.

Respiration process & stages

The process of respiration has three components.

Pooraka: inspiration of air
Kumbhaka: retention
Rechaka: expiration.

It can be said that kumbhaka is pranayama and pranayama is kumbhaka, not pooraka and rechaka, which are natural processes. Kumbhaka is again of three types.

Bahir kumbhaka - retention of breath at the end of expiration.
Antar kumbhaka - holding the breath after inspiration of air
Kevala kumbhaka or sahaja kumbhaka - holding the breath with no particular state of respiration in consideration.

Kevala kumbhaka is one of the final stages of yoga parallel with the state of samadhi.
Bahir kumbhaka is not used very often.

Hence we shall consider antar kumbhaka i.e. retention or holding the breath after fully inspiring or taking in air.

Now let us explore the process of breathing itself. It starts with inhalation of course. When we inhale, we allow a quantity of air inside our lungs through the bronchial tube. Air is approximately 20% oxygen rich. Thus, a proportionate amount of oxygen is absorbed by our lungs. The lungs, then, infuse this oxygen into our blood. Our blood has a compound of iron called hemoglobin. It is also known as the oxygen carrier. This hemoglobin carries the oxygen to various organs in our body. Thus oxygen is transported to brain, intestine, and other organs ensuring their proper functioning. Another set of blood vessels carries the used blood back to our lungs. Obviously, this blood is depleted of oxygen and is loaded with carbon dioxide along with other toxins. Back in lungs this impure blood releases this carbon dioxide which is carried out via exhalation. This completes the process of breathing.

The Siva Samhita discusses the four stages (avastha) of pranayama in third chapter these are:

Commencement (arambha avastha)
Intent endeavour (ghata avastha)
Intimate knowledge (parichaya avastha)
Consummation (nispatti avastha)

1. Arambha avastha

This is the first stage. It is entered when the practitioner has performed Nadi-sudhi (purification of channels of energy in the body).
At the beginning, pranayama is practised to destroy all obstacles and sins. This is arambha avastha, beginning or the first stage of pranayama. At this stage, during the practice the body of the yogi begins to perspire. When it perspires one should rub it well with the hands. Physical trembling also occurs, and the body sometimes jumps like a frog.

2. Ghata avastha

Ghata avastha is the second stage, which is acquired by constantly practising retention of breath.
When perfect union takes place between prana and apana, manas and buddhi or jivatman and Paramatman without opposition, it is called ghata avastha.
Once this is attained, only one-fourth of the period of time for practice is required – by day and by evening one yama (three hours). Kevala kumbhaka should be practised once a day.

3. Parichaya avastha

Then by such constant practice, the third state is gained.
In the parichaya avastha, vayu or breath pierces the kundalini, along with agni through thought, and enters the sushumna along with prana.
It reaches the high seat in the head, along with prana. When the practitioner acquires the power of action, kriya shakti, and pierces through the six chakras and reaches the secure condition of parichaya, he verily sees the threefold effects of karma.

4. Nishpati avastha

The fourth and final stage where the practitioner reaches a state of perfect bliss. At this point, he is able to perform keval kumbhaka (doing away of the process of breathing at will for long periods of time. He can now go months without food and breathing.
Having destroyed all the seeds of karma, such a yogi feels neither hunger nor thirst, nor sleep nor swoon and drinks the nectar of immortality. He becomes absolutely independent, free from all diseases, decay and old age, and can move anywhere in the world. No longer in need of any yogic practice, he enjoys the bliss of samadhi.

Pranayama - Formula

1. Space:

Inside or outside of the body and the particular length or the breadth and also where Prana is held in the body.
The length of the breath is respectively 12, 16, 4, 8, 0 fingers’ breadths according to the Tattvas—Prithvi, Apas, Tejas, Vayu or Akasa (earth, water, fire, air or ether).
This is again external during exhalation and internal during inhalation.

2. Time:

Duration of each of these, which is generally counted by Matra, which corresponds to one second.
Matra means a measure.
By time is also meant how long the Prana should be fixed in a particular centre or part of the body.

3.Number:

Number of times the Pranayama is performed.
The Yogic student should slowly take the number of Pranayamas to eighty at one sitting.
He should have four sittings in the morning, afternoon, evening and midnight, or at 9 a.m., and should have thus 320 Pranayamas in all.
The effect or fruit of Pranayama is Udghata or awakening of the sleeping Kundalini.
The chief aim of Pranayama is to unite the Prana with the Apana and take the united Pranayama slowly upwards towards the head.

Types of pranayama based on Time

Categorically there are three types
1. Adhama – inferior or lower

It is for beginners
Ratio of 1:4:2 1 matra = 1 second. 12 matras of Puraka 48 matras of kumbhaka 24 matras of Rechaka.

2. Madhyama - medium

It is for intermediate.
puraka 24 seconds and the rest follow suit in fore mentioned proportion.

3. Uttama – superior or upper

It is for advance

Types of Pranayama based on Space

Puraka pranayama
When the emphasis is on the inhalation.

Rechaka pranayama
When the exhalation is lengthened while the inhalation remains free.

Kumbhaka pranayama
When the focus is on breath retention. In kumbhaka pranayama we hold the breath after inhalation, after exhalation, or

Pranayama - Preferred Asanas (yoga poses)

There are several positions in which to practise pranayama:

Standing
Lying Down
Seated

However, all have one component in common: a straight spine, neck and head, without which the flow of breath and prana will be hampered in many ways.

1. Standing posture - Samastithi
This posture is not very common in pranayama practice because it is less stable than the other asanas.
However, it does allow for comfortable deep breathing as there is less abdominal restriction. It may be used at times when sitting or lying is impossible, although a little more concentration is required to keep the body steady.

Stand with the feet placed shoulder-width apart and parallel to each other. This gives the best standing base to maintain balance.
Adjust the pelvis, which forms a base for the rest of the body, so that the trunk is supported in an upright position, neither leaning too far forward or backward, nor to the right or left.
Keep the spine straight. Let the arms hang on either side of the body, the hands either in front of the thighs or to the sides. The shoulders should not slouch forward or be pulled backward.
Adjust the position of the head so that it is balanced on the shoulders, looking directly ahead.
With eyes open, concentrate on a fixed point to help maintain balance. With eyes closed, balance needs a more subtle control.
If the body is placed correctly, very little strain is necessary. No tension other than that necessary to maintain the upright position is required. Try to imagine a plumb-line through your body, centring all the parts; the head is balanced on the trunk, the trunk is balanced on the pelvis, and the pelvis is balanced on the top of the legs.
Then, when body and breath are steady, you may commence pranayama.

2. Supine posture - Shavasana

The lying position or shavasana (corpse posture) is used in preparatory practices to teach the student how to breathe correctly in a relaxed state.
It also helps in becoming more intimately aware of the respiratory processes. Shavasana enables each part of the body to be absolutely relaxed, from the muscles of the limbs to the eyelids, tongue, lungs and abdomen. ractise on a flat, even and hard surface, with a folded blanket on the floor.
A small pillow or folded blanket can be placed under the head or neck if necessary.
Lie on your back on the floor, ensuring that the spine, neck and head are in a straight line. The feet should be approximately 45 cm apart, with the toes pointing outward.
Place the arms beside and about 15 cm away from the body with the palms upwards, and let the fingers curl naturally. Close the eyes.
Consciously and systematically relax every muscle by becoming aware of each part of the body in sequence, working from the feet up to the top of the head. After some time a feeling of pratyahara (sense withdrawal) will be experienced, and the breath will become regular and even.
Remain aware, without strain or concentration.
At this stage the breathing practices may be commenced.

3. Seated postures
In order to fulfil the requirements of steadiness and a straight back, neck and head, the classical meditation postures are best:

Sukhasana - Comfortable Pose (cross-legged)
Siddhasana - Pose of the Adept for Men
Siddha Yoni Asana – Pose of the Adept for Women
Swastika Asana (Auspicious Pose)
Vajrasana - Sitting on the Heels
Ardha Padmasana - Half-Lotus
Padmasana - Lotus

Pranayama : Maintaining a correct seated pose

With all suitable sitting positions for Meditation and Pranayama, it is necessary to make sure that:

the upper body is straight and erect
head, neck and back are in alignment
shoulder and abdominal muscles are relaxed
the hands rest on the knees
the eyes are closed
the body remains motionless during the practice

In the asana, try to elongate the spine from the base to the top, lifting it upward. Then relax your shoulders and arms, still keeping the spine straight. If the body is properly balanced, the back will be straight but relaxed. Inhaling as the spine is stretched up and exhaling as the shoulders relax down is quite a helpful and natural action.

The arms should be slightly bent so there is no tension in the muscles. They can rest on the knees or in the lap in a particular mudra. The elbows are generally bent slightly to relax the upper and lower arm muscles. It is important that the abdomen and chest should not be cramped. The lungs, diaphragm and abdomen should be able to expand and contract with ease and without undue force.

Mudra used for pranayama

The Sanskrit word mudra is translated as 'attitude' or 'gesture'. Attitude is something which reflects mind in body, and body in mind. With a little observation, we can learn a lot about someone's mental state by the way they walk, sit, act, and so on. A person who is frightened will walk quite differently from someone who is angry.

This 'body language' is a constant communication between the annamaya kosha (physical body) and the other koshas, via the network of nadis in the pranayama kosha.

Even simple hand or facial gestures will have a corresponding 'gesture' in the subtle body. Tantra has developed this knowledge into a system of mudras which are specific attitudes of the body relating to specific attitudes of mind. The mudra may be a whole body position or a simple finger position, but the effect is transmitted through all levels of the panchakosha, and the appropriate 'signal' transferred from gross to subtle.

Within the pranamaya kosha, these mudras represent a linking of various circuits within the network of nadis, creating a flow of prana which has gross and subtle implications. Mudras induce a change in the pranic circulatory system; they activate the nadis, ensuring a smooth flow of prana and eliminating wastage of prana. Therefore, they are able to guide prana towards a specific organ, as intended by a specific mudra.

The hand mudras in particular gradually re-channel the energy back into the system, others influence specific nadis and organs, and so on.

As a number of mudras are used in yogic practices, those relevant to pranayama are described here.

Hasta Mudra (Hand Mudra)

The physical body is made up of five elements namely, Air, Water, Fire, Earth and Sky.
A mudra is a gesture or positioning of the hands intended to direct energy flow and to connect parts of the body to the brain as life force energy flows through the body.
Certain yoga mudras are believed to instigate particular energy flows and stimulate different emotions, spiritual reactions and reactions in the body.
By pressing together, curling, touching or pointing different fingers or parts of the hands in different ways, you can stimulate reflexes from the hand to the brain.

The natural sciences of Mudra therapy believe that the five fingers correspond to the five basic elements viz. Ether, Air, Fire, Water and Earth.

Thumb – The fire (Agni)
Index finger – The air (Vayu)
Middle finger – The ether (Aakasha)
Ring finger – The earth (Prithvi)
Small finger – The water (Jala)

Pranayama - Place

Pranayama should be practised in a clean environment to minimize the effects of pollution.
One may practise in the open air or in a well-ventilated, clean and pleasant room. One should never perform pranayama in a foul-smelling, smoky or dusty room.
Ideally, the place of practice should be somewhat isolated, away from people, noise and interruptions.
Avoid practising in the sun or wind.
The soft rays of the early morning sun are beneficial, but when they become stronger, they are harmful and the body will become overheated.
Practising in a draught or wind may cause chills and upset the body temperature.

Pranayama - Cleanliness

Personal cleanliness is necessary for pranayama practice.
If a full bath is not possible, one should wash the hands, face and feet with water. Bathing helps to wake up properly before commencing sadhana.
However, one should not bathe immediately after pranayama; one should wait for at least half an hour.

Pranayama - Time of practice

Early morning is the best time to practise pranayama.
At the time of brahmamuhurta (between four and six am) the vibrations of the atmosphere are in their purest state. The body is fresh and the mind has very few impressions, compared to its state at the end of the day.
Most pranayamas should not be done in the heat of the day (unless a special sadhana is given by the guru).
The yogic texts advise four periods for the practice of pranayama: sunrise, noon, sunset and midnight, but this is for advanced practitioners only.
Pranayama should not be practised after meals. One must wait for three hours after a meal before practising.
An empty stomach ensures that the prana vayus are not concentrated in the digestive process and can be used to initiate more subtle activities.
At the same time, pranayama should not be practised when one is very hungry.

Pranayama - sequence

Pranayama should be performed after asanas and before meditation practices.
After doing asanas, the practitioner may rest for five minutes and then begin pranayama.
A few rounds of pranayama may also be practised just before japa and meditation.
The mind becomes one-pointed and the body feels lighter after pranayama, and then meditation is more enjoyable.

The seat:

Natural fibres such as cotton or wool are best to sit on for the practice of pranayama.
It is not advisable to sit on or wear materials made of synthetic fibres, as they repel negative ions and attract positive ions.
Positive ions are not conducive to pranayama or to good health because they act as a shield, obstructing the flow of negative ions into the body.

PRANAYAMA TECHNIQUES

Heating & Cleansing pranayama - Kapabhati and Bhastrika
Balancing Pranayama - Nadi Shuddhi, Surya Bhedhan, Chandra Bhedhan
Tranquilizing pranayama - Ujjayi
Vitalizing/cooling pranayama - Shetali, Shetkari and Bhramari

1. HEATING AND CLEANSING PRANAYAMA

Kapal bhati (Frontal Lobe Cleansing)

Kapalbhati is not technically a pranayama (since there is no possibility of retention), rather a shatkarma or a preparation so that you can handle the energetic currents that pranayama or (or breathing extension) will bring and let pass through your nervous system.
KAPAL = cranium and BHATI = light or shining.
Kapalbhati means increasing the efficiency of the organs situated in the cranium.
Kapalbhati improves the function of brain.
Another name for kapalbhati is 'bhalbhati'.
Emphasis is given more on the processes of exhalation.

Technique

Sit in a comfortable meditative posture with normal breathing.
Both hands in chin mudra, gently placed on the knees.
Take few deep abdominal breaths. Notice the abdomen moving out while inhaling and moving in while exhaling.
Then start a series of ten rhythmic, short, active exhalation. After each exhalation, let a gentle passive in-breath just happen.
The time taken for inhalation and exhalation should be just about 2 seconds.
Keep the body easy and relax, don’t feel like stress. As a beginner, the force should be very low as per the body strength.
After 10 pumps, take two full abdominal breaths.
Whenever feel tired take a break with normal breathing and then resume.
Abdominal area also makes inward and outward movements and considerable force is applied to the Manipura, Svadhisthana and Muladhara Chakra.
In the beginning the practitioner may feel little pain in the abdomen and back because of new strain to the body, which disappears after some days.

Duration

In a cycle of Kapalbhati, swift Rechakas (exhalation) followed by Poorakas (inhalation) are expected. Both the actions are so swift that the duration cannot be definitely determined.
However, after studying the process minutely, it can be said that Pooraka and Rechaka together about half second is the duration.
Approximately three fourth time is required for Rechaka and one fourth for Pooraka. It is not possible to adhere to it strictly.
None of the ancient Sanskrit yoga describes how many cycles of Rechaka and Pooraka should be performed in a cycle of Kapalbhati.
When the process can be performed neatly, the Pooraka and Rechaka should be performed for at least 21 times in a cycle of Kapalbhati. Such three cycles may be performed in one sitting.
When this much is achieved, then the repetitions within a cycle can be increased. Each one should increase the repetitions as per his individual capacity and strength.
Between two cycles of Kapalbhati, gradual breathing should be continued.
To further the study of Kapalbhati, either the repetitions of Pooraka and Rechaka within a cycle should be increased or keeping those repetitions constant, the number of cycles may be increased.
All these things should be considered thoughtfully on the basis of experience of one's own and under guidance of expert.

Variation

Left Nostril

Close the right nostril with the thumb.
Exhale forcefully and inhale passively through left nostril 10-20 times.
After this, take a deep breath in & out through left nostril

Right Nostril

Close the left nostril with the thumb.
Exhale forcefully and inhale passively through right nostril 10-20 times.
After this, take a deep breath in & out through right nostril.

Both Nostril

Now repeat the same process through both nostrils

Benefits

Effective in reducing weight by increasing the metabolic rate
Clears the nadis (subtle energy channels)
Stimulates abdominal organs and thus is extremely useful to those with diabetes
Improves blood circulation and adds radiance to the face
Improves digestive tract functioning, absorption and assimilation of nutrients
Results in a taut and trimmed down belly
Energizes the nervous system and rejuvenates brain cells
Calms and uplifts the mind

Precautions

If pain or dizziness is experienced, stop the practice and sit quietly for some time.
When the sensation has passed, recommence the practice with more awareness and less force. If the problem continues, consult a yoga teacher.
All pranayama practices should be learned under the guidance of a qualified yoga instructor.
Also, if you have any medical condition, one should consult the doctor before taking up the practice. Kapalbhati should not be practiced by those suffering from heart ailments, high blood pressure, stroke or epilepsy.
Those with ulcers should do it with caution. If you had any recent surgery of the thorax and abdomen, you should avoid the practice.

Bhastrika – bellow breathing भस्त्रिका प्राणायाम

The word “Bhastrika Pranayama” is comes from the Sanskrit word Bhastrika, which basically means breathing like a bellows (धौंकनी).
Bellows is a device for producing a strong current of air which was used to fan fire in Ancient days.
In Bhastrika Pranayama our lungs are moved with movements that is very much similar to the bellows.
Hence it is called the ‘bellows breath’.
It is a powerful and energetic Pranayama in yoga breathing exercises.
In Ancient yogis they called this breathing exercise as “the yoga breath of fire”.
If you did Kapalbhati Pranayama, in this the importance is only on exhalation which is forced, short and quick.
In Kapalbhati Pranayama, inhalation is passive and natural. During exhalation we also force the belly in toward our spine in a brisk movement.

Benefits

Bhastrika stimulates the circulation of cerebral fluid and provides compression and decompression of the brain in a rhythmic manner giving it a gentle massage.
Rhythmic movement of the lungs and the diaphragm stimulates the heart and blood circulation.
Accelerated blood circulation increases "gas exchange" in each cell, producing heat in the system and getting rid of waste gases.
Bhastrika heats the nasal passage and sinuses, clearing out excess mucus and building resistance to colds and respiratory disorders. Thus it provides a yogic cure for sinusitis, asthma and bronchitis.
It improves digestion, increases appetite and improves metabolic function.
Bhastika helps in strengthening the nervous system, harmonizing the emotions and brining inner calm.
Bhastrika increases physical vitality and improves clarity of mind.

Contraindications/Cautions

Those with high blood pressure, heart disease, brain tumor, vertigo, stomach or intestine problems, glaucoma, dysentery/diarrhea should NOT attempt this practice.
If you experience light-headedness or dizziness during the practice, stop the practice.
Build up the practice by increasing the number of rounds gradually.
Bhastrika should be practiced when the mind is relaxed and the mind should be kept fully focused on the breathing during the practice.

Technique

While in the Bhastrika Pranayama Inhalation and exhalation both are forced. The movement of belly along with every breath is an optional variation.
So Bhastrika Pranayama is all about inhaling and exhaling completely so that our body gets sufficient amount of oxygen.
There are two different techniques for Bhastrika Pranayama.
One is predicated on the classical approach given within the Hatha yoga Pradipika.
The other is a modern and changed version of the technique and involves the movement of the arms and shoulders along side the breath.

Classical

This is the classical approach to Bhastrika as given in the Hatha Yoga Pradipika.
Sit in any comfortable, cross-legged meditation posture with the spine upright, arms and shoulders relaxed.
Take a slow, deep inhalation.
Exhale quickly and forcefully through the nose. Immediately, at the end of exhalation, inhale with the same force. Do not strain.
During exhalation, the belly moves slightly in and during inhalation, the abdomen relaxes and fills out slightly. TheseÂ movements of the belly are slightly exaggerated with conscious movement of the diaphragm.
Continue for ten rounds. Then relax with normal breath.
Practice three to five rounds in the similar manner.
During practice, the breathing should be rhythmical and both inhalation and exhalation should be of equal duration.
After some practice, you may try to increase the speed as well as the number of breaths in each round, keeping the breathing rhythmical.

Technique 2

Using Vishnu Mudra with the right hand, close the right nostril with the thumb.
Alternate nostril breath
Inhale slowly and deeply through the left nostril.
Then breathe in and out with force through the left nostril, as described above, and repeat it for 20 breaths.
After completing the last breath, breathe in deeply, close both the nostrils, lower the chin toward the chest in Jalandahara Bandha and hold the breath as long as comfortable.
Raise the head, close the left nostril with the ring finger and exhale slowly through the right nostril.
Now take a deep, slow inhalation through the right nostril.
Then breathe in and out with force through the right nostril, as described above, and repeat it for 20 breaths.
After completing the last breath, breathe in deeply, close both the nostrils, lower the chin toward to the chest in Jalandahara Bandha and hold the breath as long as comfortable.
Raise the head and exhale slowly through the left nostril.
That completes one round. You may go for up to three rounds if it feels comfortable.
Now repeat the same procedures with both the nostrils open. First breathe in deeply and slowly through both nostrils, then breathe in and out rapidly and forcefully for 20 breaths.
After the last breath, take a deep inhalation, close both the nostrils and lower the chin in Jalandhara Bandha and hold the breath.
When you are ready to exhale, release the bandha and exhale slowly through the left nostril.

2. BALANCING PRANAYAMA

Naadi Shodhanam or Anuloma-Viloma, Naadi Shuddhi (नाडी शुद्धि)

It is one of the most commonly practiced pranayama techniques in yoga.
The word "naadi" means "nerves". In fact, in yoga the term naadi is applied to psychic channels associated with the flow of prana (vital life force).
According to some ancient texts, there are 72,000 such naadis in a human system.
The words "shuddhi" or "shodhanam" both mean "cleansing" or "purification". So the term "naadi shuddhi" literally means cleansing of the subtle nervous system.
A clean naadi system allows free flow of prana which helps bring more vitality and energy to the system.
The purpose of the Alternate Nostril Breathing is to balance the physical energy and mental energy.
It is recommended for all types of problems.
As Hatha Yoga principle says that the health conditions are due to imbalance between this Ida and Pingala. Alternate nostril breathing balances these two forces.
As mentioned above, naadi shuddhi helps cleanse the naadi system so prana can flow freely and energize the whole system.
Deep, slow breathing brings in increased supply of fresh oxygen into the system. More oxygen means more pure, oxygenated blood going to every cell of the body. This also means that more of carbon dioxide and toxins are eliminated from the body.
Deep breathing helps calm the nerves which can help with the management of anxiety and stress.
Deep, alternating breathing is also now recommended for managing high blood pressure
Alternate breathing brings about a balance in the system – balancing the dualities like hot/cold, good/bad, honor/dishonor etc. This also helps balance the two sides of the brain – the analytical and the emotional, thus developing a more balanced personality.
In the Kundalini system of yoga, balancing the breath between the two nostrils implies balancing the Ida and Pingala naadis. When these two naadis are balanced, then the prana (vital energy) can flow through the central channel of energy called "sushumna naadi" thus clearing the passage for the rising of the Kundalini Shakti.

Technique
Stage 1

Sit in any comfortable sitting posture with the spine erect, eyes closed and shoulders relaxed.
Make the Vishnu Mudra (shown in the picture to the right) with the right hand – make a soft fist, lift the thumb and the last two fingers up, keeping the middle two fingers at the base of the thumb. During the practice using this mudra, the thumb is used to close the right nostril whereas the ring finger is used to close the left nostril.
With the left hand, make the Chin Mudra – join the tips of the index finger and the thumb, keeping the rest of the fingers open and relaxed. Keep the hand on the left knee, palm facing up.
Use the right thumb to close the right nostril. To get started, exhale through the left.
Begin the first round by inhaling through the left nostril.
At the end of inhalation, close the left nostril with the ring finger and open the right. Then exhale through the right nostril.
Inhale now through the left. At the end of inhalation, close the right nostril with the thumb again and exhale through the left.
This completes one cycle of breathing. Continue for about 6-7 similar cycles. Make sure to use deep and soft Ujjayi breaths for each inhalation and exhalation.

Stage 2

Once you become comfortable with the basic breathing pattern for naadi shuddhi, you can introduce a count into your breathing.
You can use a mental count of ‘OM 1’, ‘OM 2’ etc, each being approximately one second, to determine the duration of inhalation and exhalation.
The effort in this breathing technique is to make the duration of exhalation longer than that of inhalation.
Over a period of time, with practice, you want to achieve a ratio of 1:2 between inhalation and exhalation.
So, for example, if your count for inhalation is 5 seconds, then try to extend the exhalation to up to 10 seconds.
As your practice deepens, you may be able to extend the duration of each breath, maintaining the same 1:2 ratio. Try to build up your capacity to a count of 10:20 – 10 seconds of inhalation and 20 seconds of exhalation.

Duration

If one second is regarded as a unit, then the Pooraka = 4 units, Kumbhaka = 16, Rechaka = 8. This means total 28 seconds for half a cycle. One complete rotation will take 56 seconds i e approximately 1 minute.
However, this does not mean that the duration of a minute is fixed for Nadi Shuddhi Pranayam.
It should be possible to go through a number of rotations at the rate of one per minute.
When the rotations continue, the time measure can go on changing.
Sometimes, the control over the breathing is lost, sometimes it is continued on its own.
At times, it may turn out to be suffocating and the practice may have to be discontinued for breathing in a natural manner.
However, it is advisable to stop the practice when such hindrances occur. There should be no unnecessary strain on the breathing which proves harmful to the body.
The duration for which the pranayama is to be practised is the time for which it can be practised easily without encountering any disturbances.
It is stated that he should be able to practise pranayam with ease for a period of ten minutes without facing any disturbances in the proportion of 1 : 1 : 2. The progress should be with this aim.

Surya Bhedhan (Right Nostril Breathing)

Right nostril is Pingala Nadi, which represents physical energy and body. The breath through right nostril is important for many important metabolic processes.
The word "surya" means the sun and "bhedi" means one that can pierce. Thus the literal meaning of Surya Bhedi is to pierce or energize the right/Sun/heating nostril.
The purpose of the Right nostril breathing is to increase the Pranic energy , the physical energy, to revitalize the body.
It increases the efficiency of digestive system, also boosts the nervous system, especially the sympathetic nervous system.
It increases the body temperature, which removes the Kafa (mucus) imbalance.
This is very effective in obesity.
Prana increases in the body, increasing the vitality.
Very effective for depression, low energy, and stress management. It aslo helps reducing the anxiety, depression and other mental illnesses.

Technique

Surya Bhedi is a very energizing breathing technique and can generate heat in the body. So we want to progress slowly with the technique, working in stages to introduce breath retention and bandhas, increase capacity and duration of each session.
If you are a beginner, practice each stage for a few weeks before moving on to the next stage.
Practice - Note (Practice of Right Nostril breathing should be done with a Yoga Expert Only)
Beginners can start with deep breathing practice in sitting position (Padmasana - Lotus, Swastikasana- Auspicious, Vajrasana - Thunderbolt, Any Cross legged position in which the body can be relaxed and spine is erect.)
Pranav Mudra of right hand, will help close the left nostril while inhaling through right nostril.
Initially 4 seconds inhale through right and exhale for 6 seconds through left nostril, this can be practiced for about 5 minutes.
With practice one can increase the counts to 4:8, or 5:10 or 6:12 seconds

Benefits

Creates heat in the body and counters imbalances of the vata dosha (disturbances of the wind element).
Activates and stimulates the pranic energy by energizing the Pingala Nadi.
Helps alleviate dullness, lethargy, depression.
Brings fresh energy to the body so one can perform physical activities more efficiently.
Makes the mind more alert and perceptive and is a good pre-meditation pranayama practice.
Useful in treating low blood pressure and infertility in women.

Contraindications

People suffering from heart disease, high blood pressure or epilepsy should avoid this pranayama.

Chandra Bhedhan (Moon breathing)

“Chandra” in “Moon” and Chandra Bhedana Pranayama is a cooling pranayama.
The moon corresponds to the introspective, passive and artistic aspects of an individual’s personality.
Choose a comfortable sitting asana like Swastikasana or Padmasana e.t.c sit comfortably.
Make a pranayam mudra by your fingers (press the index and middle finger of your hand towards the palm).
Now use your right thumb to shut the right nostril. (If you are left handed then make the pranayam mudra with your left hand and shut the right nostril with index and middle finger of your left hand).
Now inhale slowly and deeply through your left nadi until your lungs fills with maximum air.
Now hold your breath for some time or as per your capacity.
Breathe out (exhale) slowly through right nadi.(Exhalation should be longer than the inhalation)
Repeat this process around 10 times.

Benefits

Helpful in reduces the body heat.
Useful in heart burning problems.
Gives the refreshment to the body and mind and kicked out the feeling of laziness.
Very effective in High blood pressure.
Useful in fever.
Decrease the flow of gall.
Mind becomes steady by the daily practice of this Pranayama.
Useful in reducing the tension, stress and other mental problems.

3. TRANQUILISING PRANAYAMA

Ujjayi उज्जायी (ocean breath) / Victorious Breath

The word “Ujjayi Pranayama” made from the Sanskrit prefix “ud” (उद्) and “ji” (जि): “ujji” (उज्जि), Ujjayi (उज्जायी), which means “Victory”, “one who is victorious”.
Thus the Ujjayi breath means “victorious breath”.
In this breathing exercise the process of Inhalation (breath in) and exhalation (breathe out) are both done through the nostrils.
During the process of Inhalation (breathe in or Poorak) the “ocean like sound” is formed by moving the glottis as air passes in and out.
The sound is produced because of the friction of air within the throat; a typical sound like the ocean is made. (The sound is completely different from the sound emitted from the larynx) thence, the Pranayama is termed as Ujjayi Pranayama.
By this it is also called as “Sound Breath” or “Ocean sound breath”.
Because of the various benefits it provides (listed below), Ujjayi is highly recommended as the breathing technique to be used during any of the yoga practices (asana or pranayama) that require you to breathe deeper than your natural breath.
For example, while practicing Sun Salutation, it is recommended that each movement be made slowly and synchronized with the appropriate deep inhalation or exhalation.
In this case, since the breathing is slow and deep, Ujjayi is recommended for each breath.
Similarly, while practicing pranayama techniques involving deep breathing, like the "alternate nostril breathing" called "Naadi Shuddhi", it is recommended to use the ujjayi breath.

Physiology

As the throat passage is narrowed thus, too, is that the airway, the passage of air through that creates a “rushing” sound.
The length and speed of the breath are controlled by the diaphragm, the strengthening of that is, in part, and the aim of Ujjayi Pranayama.
The inhalations and exhalations area unit equal in period, and area unit controlled in a very manner that causes no distress to the professional person.
Ujjayi Pranayama helps to equalization and calming the breath that will increase the action of oxygenation and build internal body heat.

Technique 1

Sit in any meditative pose like Padmasana (Lotus pose) with eye closed and try to keep your spine erect.
Take a long, deep breath slowly from both the nostril (inhale or breath in).
While breath in trying to contract the throat and feel the touch of air in your throat.
Remember one thing air should not touch inside the nose.
As air touches the throat a peculiar sound is produced.
Enable the breath to be light and relaxed as you slightly contract the rear of your throat, making a gentle hissing sound as you inhale and out. The sound isn’t forced; however, it ought to be loud enough so if somebody came near you they’d hear it.
Now breath out by closing your right nostril and exhale from the left nostril. Try to produce the sound ‘HHHHHAAAA’ while exhaling.

Technique 2

If you’re having trouble getting the right sound for your breath, try this:
With your mouth open, try exhaling the sound “HAAAAH”—it’s similar to the sound you make when you’re trying to fog up a mirror.
Get comfortable with this sound to get the hang of the practice.
Close your mouth and attempt a similar sound, feeling the outflow of air through your nasal passages.
Once you have mastered this on the outflow, use the same method for the in-flow breath, gently constricting the back of your throat as you inhale.

Benefits

It is boost the focusing power of mind. Body becomes healthy, strong and lustrous.
It generates the internal heat.
Gives a positive attitude.
Very helpful in clearing blocked arteries, regulates cholesterol.
Helps in cataracts and sinus problems, Rheumatism and migraine also.
It lowers the risk of heart attacks.
Prevents thyroid problems and makes voice sweet and melodious.
Best for those people who are in singing profession.
Beneficial in chronic cold, cough, indigestion, liver problems, dysentery, fever and other diseases.
Best for arousing Kundalini, meditation.
Increases the concentration power.
Improve lisping problems in children.
Very helpful in Asthama problem and other respiratory diseases.

4. VITALISING/COOLING PRANAYAMA

Shitali

The meaning of word “Shitali” is cooling down, that process which can cool down our body and gives feeling of coldness.
The word Shitali is originally taken from the word “Sheetal” which means cold or soothing.
The daily practice of Shitali Pranayama can calm the mind along with body.
The basic purpose of the Shitali Pranayama is to decrease or cool down the body temperature, this may have positive impact on our nervous system and endocrine glands.
Person becomes young and charming by practicing this process which is mentioned in Hatha yoga Pradipika by Swami Swatmaram ji.
Person is able to control thirst and hunger with daily practice of sheetali Pranayama. This has been mentioned in ancient books which are related to Yoga.

Technique

Set comfortably in any meditative pose like Padmasana, Swastikasana e.t.c.

Keep your both hands on knees.
Now bring your tongue all the way out and fold both sides of tongue like a tube or straw.
Take a long, deep inhalation through the tube in the tongue which is formed by folding the both sides of tongue.
After Inhalation close your mouth and exhale with both nostrils.
Repeat this about 8 to 10 times.

Shitkari

Yoga Asanas and Pranayama are the two distinctive gifts to people for maintaining healthy life by natural manner.
They enforce not solely physical well – being however additionally mental well being.
In Shitali pranayama and Sheetkari pranayama we breathe through mouth.
These are same like a Python’s breathing. Python, hens, kids of deer takes a deep breath through opening the mouth and they all are simply sucked in with the air and it’s the capability to digest it. Sheetkari pranayama and Shitali process are also like this.
Both of two breathing activities are very useful in cooling down the body and mind also.
Performing 6 or 7 rounds of these processes can alleviate your thirst when you are feeling vey thirsty and there is no water available.

Technique

Sit in any meditative pose in which you are comfortable.
Keep your eyes close and try to touch the tongue upward.
Join the upper and lower row of teeth.
Now open your lips and start inhaling with making the sound See-See.
After inhaling close your lips and breathe out through nose.
Repeat this at least 8 to 10 rounds.

Bhramari (Humming Bee Sound)

Bhramari Pranayama is made from the hindi word “Bhramar” (मधुमक्खी in Indian language) which means bumble Bee and the meaning of Pranayama is breathing technique so it can also called ‘bee breath’.
Bhraamri (Bee Breath) could be a terribly effective Pranayama (breathing exercise) for meditation.
Activity of this respiratory exercise helps to induce a chilled impact on the mind rapidly.
It edges in reducing high vital sign, fatigue, and mental stress.
Conjointly active this Pranayama for ear, nose, mouth, and eye issues will have a positive impact.
It if one of the great breathing exercises to release the mind of disquiet, anxiety or frustration and get rid of anger.
It is a simple to do breathing technique and can be practiced anywhere at work or home, it is a instant option for de- stress yourself.
Because Bhramari Pranayama has a very calming effect on the nerves and the mind, it is usually practiced as a prelude to meditation.
As a part of the pranayama routine, it should be practiced at the end of other pranayama practices, usually after the alternate nostril breathing (naadi shuddhi), prior to getting ready for meditation.
Bhramari Pranayama is also practiced as a part of the yoga tradition called Nada Yoga (yoga of sound).
As the name implies, Nada Yoga uses the element of sound, both external and internal, to reach higher levels of consciousness.
In the subtle stage of Nada Yoga, one listens to internal sounds allowing the perceived sound to arise spontaneously.
The Bhramari Pranayama is used as a preliminary stage of the practice of Nada Yoga.

Bhramari and Shanmukhi Mudra

Bhramari Pranayama is practiced while applying the Shanmukhi Mudra (also known as Yoni Mudra).
The word ‘shanmukhi’ (शन्मुखी) is composed of two Sanskrit words – ‘shat’ (six) and ‘mukhi’ (mouths or gates).
So the full name means the ‘six-gated mudra’.
The six gates refer to the two eyes, two ears, nose and the mouth.
The purpose of the Shanmukhi Mudra is to symbolically shut the mind from the five senses so the mind can maintain an inward focus in the state of pratyahara (sense withdrawal) and get ready for meditation.
To shut the senses, the thumbs are used to plug the ears, the index fingers are placed on the eyelids, the middle fingers on the two nostrils, the ring fingers above the upper lip and the little fingers under the lower lip. There is no effort to press tightly against these organs but a light pressure is applied with the thumbs and fingers.

Shanmukhi Mudra - Technique

Sit on the Padmasana or any other sitting Asana.·
Close your eyes and breathe deeply.·
Now close your ears lids or flaps with your thumbs.·
Place your index finger just above your eyebrows and the rest of your Fingers over your eyes with your middle fingers.·
Applying very gentle pressure to the sides of your nose.·
Now concentrate your mind on the area between your eyebrows.·
Keep your mouth closed; breathe out slowly through your nose with making a humming sound of Om.·
Repeat this process for 5 times. Important thing is that while doing this Pranayama assume that your are being connected to all the positive energies of the universe.

Technique

Sit in any comfortable, cross-legged meditation posture with the spine upright, arms and shoulders relaxed.
Apply the Shanmukhi Mudra as explained above. Apply light pressure with the thumbs and the fingers against the various sense organs.
Fix your mental focus at the third eye (Ajna Chakra), the spot between the eyebrows.
Take a deep inhalation
While exhaling, make a soft, humming sound. Try to keep the breathing deep and gentle so as to maximize the duration of exhalation without straining the breathing in any way.
Repeat the cycle of inhalation followed by the humming exhalation ten times.
At the end of the routine, you may continue with your own silent meditation.
Contraindications
There are no contraindications for this practice. Anyone who can breathe can practice Bhramari for great benefits.

Benefits

Bhramari causes the whole brain to vibrate. Vibration of the cerebral cortex sends impulses to the hypothalamus which has the capacity to control the pituitary gland- the master of all glands. The hypothalamus also sends impulses to the sympathetic and parasympathetic nervous systems. This helps tune the whole neuro-endocrinal system to function in a harmonious and synchronized way.
It calms the nervous system and brings in a mental state of calm and peace which is helpful in meditation.
It helps in conditions of mental tension, high blood pressure, anxiety and heart-related problems.
By constant practice of Bhramari, the yogi’s mind is absorbed in bliss (Hatha Yoga Pradipika -2.68)
Here is an excerpt from an article that I came across recently. This article talks about the benefits of Bhramari for pregnant women based on research findings on several participants. The same benefits are applicable to all who practice this pranayama technique.
"… bhramari done for a few minutes daily can alleviate anxiety and tension. Vibration of the brain sends impulses to the reticular formation which eliminates anxiety and improves the mood, behavior and personality, so that the expectant mother may take care of her health and nutrition, leading to proper growth and development of the fetus. During labor, elimination of anxiety makes the mother co-operative and less apprehensive, thus facilitating easy delivery.

Pranayama प्राणायाम- Science of Breathing Techniques, An ancient life transforming technique​

Panchkosha System

PRANAYAMA PHYSIOLOGY

1. HEATING AND CLEANSING PRANAYAMA

2. BALANCING PRANAYAMA

Surya Bhedhan (​Right Nostril Breathing)

Chandra Bhedhan (Moon breathing)

3. TRANQUILISING PRANAYAMA

4. VITALISING/COOLING PRANAYAMA

Pranayama प्राणायाम
- Science of Breathing Techniques, An ancient life transforming technique

Surya Bhedhan (Right Nostril Breathing)