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Pranayama‌  ‌
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  ‌ Report‌‌by‌‌Bharatkumar‌‌Amitkumar‌‌Thakarar‌  ‌
Vedic‌‌Yoga‌‌Shala‌‌Institute‌  ‌
 ‌
 Table‌‌of‌‌contents‌  ‌
 ‌
1.‌‌Introduction‌ 3‌  ‌
1.1‌‌Definition‌ 3‌  ‌
1.2‌‌Concept‌‌of‌‌Pranas‌ 4‌  ‌

2.‌‌Objective‌ 5‌  ‌

3.‌‌Literature‌‌Review‌ 5‌  ‌

4.‌‌Yogic‌‌Concepts‌‌of‌‌Body‌‌Functions‌ 7‌  ‌
4.1‌‌Forms‌‌of‌‌Prana‌ 7‌  ‌
4.1.1‌‌Prana‌‌Prana‌ 7‌  ‌
4.1.2‌‌Udana‌‌Prana‌ 8‌  ‌
4.1.3‌‌Samana‌‌Prana‌ 8‌  ‌
4.1.4‌‌Apana‌‌Prana‌ 8‌  ‌
4.1.5‌‌Vyana‌‌Prana‌ 8‌  ‌
4.2‌‌Balance‌‌of‌‌a‌‌Healthy‌‌Body‌ 8‌  ‌
4.3‌‌Nadis‌‌and‌‌Kundalini‌ 9‌  ‌
4.4‌‌Chakras‌ 10‌  ‌
4.4.1‌‌Muladhara‌ 11‌  ‌
4.4.2‌‌Swadhisthana‌ 11‌  ‌
4.4.3‌‌Manipura‌ 12‌  ‌
4.4.4‌‌Anahata‌ 12‌  ‌
4.4.5‌‌Vishuddha‌ 12‌  ‌
4.4.6‌‌Ajna‌ 13‌  ‌
4.4.7‌‌Sahasrara‌ 13‌  ‌

5.‌‌Pranayama‌‌Practice‌ 14‌  ‌
5.1‌‌Three‌‌Components‌‌of‌‌Pranayama‌ 14‌  ‌
5.2‌‌Correct‌‌posture‌ 14‌  ‌
5.3‌‌Matra‌ 15‌  ‌
5.4‌‌Bandhas‌ 16‌  ‌
5.4.1‌‌Mula‌‌Bandha‌ 16‌  ‌
5.4.2‌‌Uddiyana‌‌Bandha‌ 16‌  ‌
5.4.3‌‌Jalandhara‌‌bandha‌ 16‌  ‌
5.5‌‌List‌‌of‌‌Basic‌‌Pranayama‌ 17‌  ‌
5.5.1‌ ‌Anuloma-Viloma‌‌Pranayama‌ 17‌  ‌
5.5.2‌‌Suryabhedana‌‌Pranayama‌ 18‌  ‌
5.5.3.‌‌Ujjayi‌‌Pranayama‌ 18‌  ‌
5.5.4.‌‌Sitkari‌ ‌Pranayama‌ 18‌  ‌
 5.5.5.‌‌Shitali‌‌Pranayama‌ 19‌  ‌
5.5.6.‌‌Bhramari‌‌Pranayama‌ 19‌  ‌
5.5.7.‌‌Murchana‌‌Pranayama‌ 19‌  ‌
5.5.8.‌‌Plavini‌‌Pranayama‌ 20‌  ‌
5.3.9.‌‌Bhastrika‌‌Pranayama‌ 20‌  ‌

6.‌‌Bibliography‌ 21‌  ‌

 ‌

1.‌‌Introduction‌  ‌

1.1‌‌Definition‌  ‌
'Prana'‌‌means‌‌breath,‌‌respiration,‌‌life,‌‌vitality,‌‌energy‌‌or‌‌strength.‌‌‘Ayama'‌‌means‌‌  
extension‌‌or‌‌control.‌‌Thus‌‌'Pranayama'‌‌means‌‌the‌‌prolongation‌‌of‌‌breath‌‌and‌‌its‌‌  
restraint.‌‌The‌‌Siva‌‌Samhita‌‌calls‌‌it‌‌vayu‌‌sadhana‌‌(vayu‌‌=‌‌breath;‌‌sadhana‌‌=‌‌practice,‌‌  
quest).‌‌Patanjali‌‌in‌‌his‌‌Yoga‌‌Sutras‌‌describes‌‌pranayama‌‌as‌‌the‌‌controlled‌‌intake‌‌and‌‌  
outflow‌‌of‌‌breath‌‌in‌‌a‌‌firmly‌‌established‌‌posture.‌  ‌
 ‌
Prana‌‌is‌‌the‌‌energy‌‌permeating‌‌the‌‌universe‌‌at‌‌all‌‌levels.‌‌It‌‌is‌‌physical,‌‌mental,‌‌
 
intellectual,‌‌sexual,‌‌spiritual‌‌and‌‌cosmic‌‌energy.‌‌All‌‌physical‌‌energies‌‌such‌‌as‌‌heat,‌‌  
light,‌‌gravity,‌‌magnetism‌‌and‌‌electricity‌‌are‌‌also‌‌prana.‌‌It‌‌is‌‌the‌‌prime‌‌mover‌‌of‌‌all‌‌
 
activity.‌‌It‌‌is‌‌energy‌‌which‌‌creates,‌‌protects‌‌and‌‌destroys.‌‌Vigour,‌‌power,‌‌vitality,‌‌life‌‌and‌‌
 
spirit‌‌are‌‌all‌‌forms‌‌of‌‌prana.‌‌
   ‌
 ‌
Pranayama‌‌is‌‌an‌‌art‌‌and‌‌has‌‌techniques‌‌to‌‌make‌‌the‌‌respiratory‌‌organs‌‌move‌‌and‌ 
expand‌‌intentionally,‌‌rhythmically‌‌and‌‌intensively.‌‌It‌‌consists‌‌of‌‌long,‌‌sustained‌‌subtle‌‌ 
flow‌‌of‌‌inhalation‌‌(puraka),‌‌exhalation‌‌(rechaka)‌‌and‌‌retention‌‌of‌‌breath‌‌(kumbhaka).‌‌  
Puraka‌‌stimulates‌‌the‌‌system;‌‌rechaka‌‌throws‌‌out‌‌vitiated‌‌air‌‌and‌‌toxins;‌‌kumbhaka‌‌  
distributes‌‌the‌‌energy‌‌throughout‌‌the‌‌body.‌‌The‌‌movements‌‌include‌‌horizontal‌‌  
expansion,‌‌vertical‌‌ascension‌‌and‌‌circumferential‌‌extension‌‌of‌‌the‌‌lungs‌‌and‌‌the‌‌rib‌‌ 
cage.‌‌This‌‌disciplined‌‌breathing‌‌helps‌‌the‌‌mind‌‌to‌‌concentrate‌‌and‌‌enables‌‌one‌‌to‌‌attain‌‌ 
robust‌‌health‌‌and‌‌longevity.‌  ‌
 ‌
Pranayama‌‌is‌‌not‌‌just‌‌automatic‌‌habitual‌‌breathing‌‌to‌‌keep‌‌body‌‌and‌‌soul‌‌together.‌‌
 
Through‌‌the‌‌abundant‌‌intake‌‌of‌‌oxygen‌‌by‌‌its‌‌disciplined‌‌techniques,‌‌subtle‌‌chemical‌‌ 
changes‌‌take‌‌place‌‌in‌‌the‌‌body.‌‌The‌‌practice‌‌of‌‌asanas‌‌removes‌‌the‌‌obstructions‌‌which‌‌  
impede‌‌the‌‌flow‌‌of‌‌prana,‌‌and‌‌the‌‌practice‌‌of‌‌pranāyāma‌‌regulates‌‌that‌‌flow‌‌of‌‌präna‌‌ 
throughout‌‌the‌‌body.‌‌It‌‌also‌‌regulates‌‌all‌‌the‌‌thoughts,‌‌desires‌‌and‌‌actions,‌‌gives‌‌poise‌‌
 
and‌‌the‌‌tremendous‌‌will-power‌‌needed‌‌to‌‌become‌‌a‌‌master‌‌of‌‌oneself.‌   ‌

1.2‌‌Concept‌‌of‌‌Pranas‌  ‌
Ancient‌‌Indian‌‌sages‌‌knew‌‌that‌‌all‌‌functions‌‌of‌‌the‌‌body‌‌were‌‌performed‌‌by‌‌five‌‌types‌‌of‌‌  
vital‌‌energy‌‌(prana-vayus).‌‌These‌‌are‌‌known‌‌as‌‌prana,‌‌apana,‌‌samana,‌‌udana‌‌and‌‌  
vyana.‌‌They‌‌are‌‌specific‌‌aspects‌‌of‌‌one‌‌vital‌‌cosmic‌‌force,‌‌the‌‌primeval‌‌principle‌‌of‌‌  
existence‌‌in‌‌all‌‌beings.‌‌Prana‌‌moves‌‌in‌‌the‌‌thoracic‌‌region‌‌and‌‌controls‌‌breathing.‌‌It‌‌  
absorbs‌‌vital‌‌atmospheric‌‌energy.‌‌Apana‌‌moves‌‌in‌‌the‌‌lower‌‌abdomen‌‌and‌‌controls‌‌the‌‌  
elimination‌‌of‌‌urine,‌‌semen‌‌and‌‌faeces.‌‌Samana‌‌stokes‌‌the‌‌gastric‌‌fires,‌‌aiding‌‌  
digestion‌‌and‌‌maintaining‌‌the‌‌harmonious‌‌functioning‌‌of‌‌the‌‌abdominal‌‌organs.‌‌It‌‌  
integrates‌‌the‌‌whole‌‌of‌‌the‌‌human‌‌gross‌‌body.‌‌Udana,‌‌working‌‌through‌‌the‌‌throat‌‌(the‌‌  
pharynx‌‌and‌‌the‌‌larynx),‌‌controls‌‌the‌‌vocal‌‌cords‌‌and‌‌the‌‌intake‌‌of‌‌air‌‌and‌‌food.‌‌Vyana‌ 
pervades‌‌the‌‌entire‌‌body,‌‌distributing‌‌the‌‌energy‌‌derived‌‌from‌‌food‌‌and‌‌breath‌‌through‌‌  
the‌‌arteries,‌‌veins‌‌and‌‌nerves.‌ ‌In‌‌pranayama,‌‌the‌‌prana-vayu‌‌is‌‌activated‌‌by‌‌the‌‌inward‌‌  
breath‌‌and‌‌the‌‌apana-Vayu‌‌by‌‌an‌‌outward‌‌breath.‌‌Udana‌‌raises‌‌the‌‌energy‌‌from‌‌the‌‌  
lower‌‌spine‌‌to‌‌the‌‌brain.‌‌Vyana‌‌is‌‌essential‌‌for‌‌the‌‌function‌‌of‌‌prana‌‌and‌‌apana‌‌as‌‌it‌‌is‌‌  
the‌‌medium‌‌for‌‌transferring‌‌energy‌‌from‌‌one‌‌to‌‌the‌‌other.‌  ‌
 ‌
There‌‌are‌‌also‌‌five‌‌subsidiary‌‌divisions‌‌known‌‌as‌‌upa-pranas,‌‌namely,‌‌naga,‌‌kurma,‌‌  
krkara,‌‌devadatta‌‌and‌‌dhanamjaya.‌‌Naga‌‌relieves‌‌pressure‌‌on‌‌the‌‌abdomen‌‌by‌‌  
belching.‌‌Kurma‌‌controls‌‌the‌‌movements‌‌of‌‌the‌‌eye-lids‌‌to‌‌prevent‌‌foreign‌‌matter‌‌  
entering‌‌the‌‌eyes;‌‌it‌‌also‌‌controls‌‌the‌‌size‌‌of‌‌the‌‌iris,‌‌thereby‌‌regulating‌‌the‌‌intensity‌‌of‌‌  
light‌‌for‌‌sight.‌‌Krkara‌‌prevents‌‌substances‌‌passing‌‌up‌‌the‌‌nasal‌‌passages‌‌and‌‌down‌‌the‌‌  
throat‌‌by‌‌making‌‌one‌‌sneeze‌‌or‌‌cough.‌‌Devadatta‌‌causes‌‌yawning‌‌and‌‌induces‌‌sleep.‌‌  
Dhananjaya‌‌produces‌‌phlegm,‌‌nourishes‌‌and‌‌remains‌‌in‌‌the‌‌body‌‌even‌‌after‌‌death‌‌and‌‌  
sometimes‌‌inflates‌‌a‌‌corpse.‌  ‌
 ‌
Chitta‌‌and‌‌prana‌‌are‌‌in‌‌constant‌‌association.‌‌Where‌‌there‌‌is‌‌chitta‌‌there‌‌prana‌‌is‌‌  
focused,‌‌and‌‌where‌‌prāna‌‌is‌‌there‌‌chitta‌‌is‌‌focused.‌‌The‌‌chitta‌‌is‌‌like‌‌a‌‌vehicle‌‌propelled‌‌  
by‌‌two‌‌powerful‌‌forces,‌‌prana‌‌and‌‌vasana.‌‌It‌‌moves‌‌in‌‌the‌‌direction‌‌of‌‌the‌‌more‌‌  
powerful‌‌force.‌‌If‌‌breath‌‌(prana)‌‌prevails,‌‌then‌‌the‌‌desires‌‌are‌‌controlled,‌‌the‌‌senses‌‌are‌‌  
held‌‌in‌‌check‌‌and‌‌the‌‌mind‌‌is‌‌made‌‌still.‌‌If‌‌the‌‌force‌‌of‌‌desire‌‌prevails,‌‌the‌‌breathing‌‌  
becomes‌‌uneven‌‌and‌‌the‌‌mind‌‌gets‌‌agitated.‌‌Hatha‌‌Yoga‌‌Pradipika‌‌states‌‌that‌‌as‌‌long‌‌  
as‌‌the‌‌breath‌‌and‌‌präna‌‌are‌‌still,‌‌the‌‌chitta‌‌is‌‌steady‌‌and‌‌there‌‌can‌‌be‌‌no‌‌discharge‌‌of‌‌  
semen.‌‌In‌‌time‌‌the‌‌one's‌‌increased‌‌vigour‌‌is‌‌sublimated‌‌for‌‌higher‌‌and‌‌nobler‌‌pursuits.‌‌  
He‌‌then‌‌attains‌‌the‌‌urdhva-retas‌‌(urdhva=upwards;‌‌retas‌‌=‌‌semen),‌‌one‌‌who‌‌has‌‌  
sublimated‌‌his‌‌sexual‌‌energy‌‌and‌‌his‌‌chitta‌‌to‌‌merge‌‌in‌‌pure‌‌consciousness.‌  ‌

2.‌‌Objective‌  ‌
The‌‌main‌‌objective‌‌of‌‌this‌‌report‌‌is‌‌to‌‌introduce‌‌readers‌‌to‌‌the‌‌Philosophy‌‌and‌‌practice‌‌ 
of‌‌Pranayama.‌‌References‌‌of‌‌pranayama‌‌are‌‌found‌‌in‌‌various‌‌old‌‌hindu‌‌texts‌‌and‌‌  
sometimes‌‌there‌‌is‌‌confusion‌‌amongst‌‌the‌‌text‌‌too‌‌with‌‌respect‌‌to‌‌technique‌‌and‌‌goals.‌‌  
This‌‌report‌‌introduces‌‌only‌‌the‌‌basic‌‌concepts‌‌on‌‌pranayama‌‌and‌‌standard‌‌techniques.‌‌    ‌
 ‌
Report‌‌starts‌‌with‌‌defining‌‌the‌‌meaning‌‌of‌‌pranayama‌‌according‌‌to‌‌different‌‌texts‌‌and‌‌  
related‌‌concepts‌‌of‌‌five‌‌pranas‌‌and‌‌sub-prana‌‌and‌‌its‌‌effect‌‌on‌‌mind‌‌and‌‌body.‌‌Section‌‌  
3‌‌describes‌‌the‌‌references‌‌of‌‌Pranayama‌‌in‌‌various‌‌hindu‌‌texts.‌‌Section‌‌4‌‌describes‌‌  
Yogic‌‌concept‌‌of‌‌body‌‌functions‌‌i.e.‌‌pranas,‌‌nadis,‌‌chakras‌‌and‌‌kundalini.‌‌Section‌‌5 ‌‌
describes‌‌techniques‌‌for‌‌practice.‌‌It‌‌starts‌‌with‌‌describing‌‌correct‌‌posture‌‌for‌‌the‌‌
 
practices‌‌and‌‌describes‌‌the‌‌concept‌‌of‌‌matras.‌‌Concepts‌‌of‌‌Bandhas,‌‌additional‌‌  
techniques‌‌to‌‌be‌‌performed‌‌with‌‌breathwork‌‌is‌‌described‌‌in‌‌this‌‌section.‌‌This‌‌is‌‌followed‌‌  
by‌‌a‌‌list‌‌of‌‌basic‌‌Pranayamas.‌‌
   ‌

3.‌‌Literature‌‌Review‌  ‌
The‌‌earliest‌‌reference‌‌to‌‌Pranayama‌‌is‌‌found‌‌in‌‌the‌‌Vedic‌‌literature‌‌which‌‌came‌‌into‌‌
 
existence‌‌in‌‌a‌‌period,‌‌which‌‌extends‌‌from‌‌approximately‌‌1500‌‌B.C.‌‌In‌‌this‌‌period‌‌the‌‌
 
practice‌‌of‌‌Pranayama‌‌had‌‌no‌‌independent‌‌position.‌‌As‌‌described‌‌in‌‌  
Baudhiyanadharma‌‌Sutra‌‌and‌‌Gautama‌‌Dharma‌‌Sutra,‌‌the‌‌practice‌‌of‌‌Pranayama‌‌was‌‌  
mainly‌‌a‌‌part‌‌of‌‌some‌‌religious‌‌ceremony‌‌and‌‌the‌‌word‌‌Pranayama‌‌was‌‌applied‌‌to‌‌a ‌‌
practice‌‌of‌‌holding‌‌the‌‌breath‌‌inside‌‌while‌‌reciting‌‌some‌‌Mantras‌‌in‌‌the‌‌mind.‌  ‌

Slowly‌‌this‌‌effect‌‌on‌‌the‌‌mind‌‌came‌‌to‌‌be‌‌recognised‌‌in‌‌more‌‌clear‌‌terms‌‌and‌‌the‌‌
 
practice‌‌of‌‌Pranayama‌‌got‌‌elevated‌‌from‌‌the‌‌minor‌‌religious‌‌practice‌‌to‌‌the‌‌more‌‌  
independent‌‌and‌‌important‌‌practice,‌‌albeit‌‌still‌‌associated‌‌with‌‌Mantras‌‌or‌‌mental‌‌  
concentration‌‌on‌‌the‌‌image‌‌of‌‌some‌‌deity.‌‌Evidence‌‌of‌‌this‌‌kind‌‌of‌‌Pranayama‌‌is‌‌seen‌‌in‌‌
 
Smriti‌‌literature‌‌e.g.‌‌Manusmriti‌‌or‌‌Brihadyogiy¡jnavalkya‌‌Smriti‌‌etc.‌‌which‌‌covered‌‌a‌‌ 
time‌‌span‌‌of‌‌approximately‌‌1000‌‌B.C.‌‌to‌‌500‌‌A.D.‌  ‌

As‌‌the‌‌time‌‌passed‌‌by,‌‌the‌‌technical‌‌aspect‌‌of‌‌Pranayama‌‌came‌‌to‌‌be‌‌more‌‌and‌‌more‌‌  
elaborated,‌‌as‌‌is‌‌found‌‌in‌‌the‌‌class‌‌of‌‌literature‌‌known‌‌as‌‌Puranas.‌‌They‌‌came‌‌to‌‌be‌‌
 
written‌‌during‌‌the‌‌period‌‌spanning‌‌approximately‌‌500‌‌B.C.‌‌to‌‌800‌‌A.D.‌‌In‌‌Kurma‌‌Purana‌‌  
and‌‌Vayu‌‌Purana‌‌we‌‌find‌‌a‌‌specific‌‌mention‌‌of‌‌the‌‌time-ratio‌‌between‌‌the‌‌phase‌‌of‌‌
 
Puraka‌‌(controlled‌‌inhalation)‌‌Kumbhaka‌‌(controlled‌‌retention)‌‌and‌‌Rechaka‌‌(controlled‌‌  
exhalation)‌‌as‌‌well‌‌as‌‌the‌‌detailed‌‌discussion‌‌on‌‌how‌‌to‌‌measure‌‌the‌‌Matra‌‌(time‌‌unit)‌‌
 
to‌‌arrive‌‌at‌‌desirable‌‌time-ratio.‌  ‌

The‌‌next‌‌is‌‌the‌‌most‌‌important‌‌stage‌‌in‌‌the‌‌evolution‌‌of‌‌Pranayama.‌‌In‌‌the‌‌Yoga‌‌Sutras‌‌  
of‌‌Patanjali,‌‌Pranayama‌‌is‌‌being‌‌treated‌‌for‌‌the‌‌first‌‌time‌‌as‌‌a‌‌pure‌‌and‌‌simple‌‌
 
psycho-physiological‌‌practice‌‌devoid‌‌of‌‌any‌‌religious‌‌element.‌‌This‌‌happened‌‌around‌‌  
300‌‌B.C.‌‌In‌‌the‌‌original‌‌Sutras‌‌as‌‌well‌‌as‌‌in‌‌the‌‌Bhishyas‌‌or‌‌the‌‌commentaries‌‌on‌‌these‌‌  
Sutras‌‌by‌‌Vyasa,‌‌Vachaspati‌‌etc.,‌‌the‌‌term‌‌Prana‌‌simply‌‌means‌‌the‌‌breath‌‌and‌‌the‌‌  
Pr¡n¡y¡ma‌‌means‌‌complete‌‌silencing‌‌of‌‌the‌‌in-going‌‌and‌‌outgoing‌‌flow‌‌of‌‌this‌‌breath.‌‌In‌ 
the‌‌four‌‌varieties‌‌of‌‌Pranayama‌‌as‌‌described‌‌in‌‌the‌‌Yoga‌‌Sutra‌‌what‌‌matters‌‌is‌‌the‌‌  
cessation‌‌of‌‌the‌‌flow‌‌of‌‌breath‌‌-‌‌a‌‌pure‌‌and‌‌simple‌‌act.‌‌This‌‌Treatment‌‌of‌‌Pranayama‌‌in‌‌  
such‌‌a‌‌simple‌‌way‌‌by‌‌Patanjali‌‌is‌‌quite‌‌understandable‌‌because‌‌there‌‌is‌‌more‌‌emphasis‌‌  
on‌‌Manojaya‌‌in‌‌his‌‌presentation‌‌of‌‌Yoga‌‌than‌‌on‌‌Pranayama.‌‌The‌‌period‌‌of‌‌Patanjali‌‌  
represents‌‌the‌‌water-shed‌‌in‌‌the‌‌evolution‌‌of‌‌Pranayama,‌‌as‌‌in‌‌this‌‌period‌‌the‌‌practice‌‌  
of‌‌Pranayama‌‌began‌‌to‌‌be‌‌divided‌‌into‌‌two‌‌categories,‌‌the‌‌old‌‌one‌‌requiring‌‌the‌‌mental‌‌  
recitation‌‌of‌‌some‌‌Mantra,‌‌while‌‌the‌‌new‌‌one‌‌doing‌‌away‌‌with‌‌Mantra‌‌altogether.‌  ‌

In‌‌the‌‌next‌‌stage‌‌of‌‌the‌‌evolution,‌‌this‌‌old‌‌type‌‌of‌‌Pranayama‌‌remained‌‌confined‌‌to‌‌few‌‌  
religious‌‌rituals‌‌like‌‌Sandhyivandana,‌‌while‌‌the‌‌new‌‌type‌‌got‌‌the‌‌real‌‌boost‌‌as‌‌the‌‌
 
mainstream‌‌practice‌‌of‌‌Pranayama.‌‌This‌‌happened‌‌as‌‌a‌‌result‌‌of‌‌recognition‌‌that‌‌the‌‌  
manipulation‌‌of‌‌breathing‌‌activity‌‌has‌‌far‌‌reaching‌‌physiological‌‌and‌‌psychological‌‌  
effects‌‌and‌‌can‌‌be‌‌utilized‌‌as‌‌a‌‌powerful‌‌tool‌‌to‌‌bring‌‌about‌‌the‌‌desirable‌‌changes‌‌in‌‌the‌‌  
functioning‌‌of‌‌the‌‌body-mind‌‌complex.‌‌In‌‌the‌‌Hatha‌‌Yoga‌‌tradition,‌‌where‌‌Pranayama‌ 
techniques‌‌were‌‌harnessed,‌‌expressly‌‌for‌‌this‌‌purpose,‌‌we‌‌find‌‌an‌‌attempt‌‌being‌‌made‌‌  
to‌‌manipulate‌‌the‌‌breathing‌‌activity‌‌in‌‌varieties‌‌of‌‌ways.‌‌Herein‌‌the‌‌deliberate‌‌stoppage‌‌  
of‌‌breath‌‌after‌‌inhalation‌‌i.e.‌‌the‌‌phase‌‌of‌‌Abhyantara‌‌Kumbhaka‌‌became‌‌the‌‌most‌‌  
important‌‌component‌‌of‌‌Pranayama.‌‌So‌‌much‌‌so‌‌that‌‌in‌‌Hatha‌‌Yoga‌‌literature‌‌quite‌‌  
often‌‌the‌‌word‌‌Kumbhaka‌‌is‌‌used‌‌as‌‌a‌‌synonym‌‌for‌‌Pranayama.‌‌In‌‌Hatha‌‌Yoga‌‌tradition‌‌  
breath-manipulation‌‌became‌‌so‌‌important‌‌that‌‌it‌‌gave‌‌rise‌‌to‌‌not‌‌only‌‌the‌‌large‌‌varieties‌‌  
of‌‌Pranayama‌‌but‌‌also‌‌of‌‌Shatkriyas,‌‌(Kapalabhati‌‌and‌‌Nauli)‌‌and‌‌Mudras‌‌(Mahamudra,‌‌  
Mahabandha‌‌etc.)‌‌which‌‌involve‌‌some‌‌element‌‌of‌‌breath-manipulation.‌‌In‌‌the‌‌practice‌‌  
of‌‌Pranayama,‌‌the‌‌process‌‌of‌‌inhalation,‌‌inner‌‌retention‌‌of‌‌breath‌‌and‌‌the‌‌process‌‌of‌‌  
exhalation‌‌got‌‌elaborated‌‌in‌‌its‌‌minutest‌‌detail‌‌with‌‌clear-cut‌‌instructions‌‌for‌‌some‌‌
 
additional‌‌techniques‌‌to‌‌be‌‌used‌‌alongwith‌‌it‌‌like‌‌J¡landhara‌‌Bandha,‌‌Uddiy¡na‌‌Bandha‌‌  
and‌‌Mulabandha.‌‌We‌‌find‌‌a‌‌description‌‌of‌‌this‌‌kind‌‌of‌‌Pranayama‌‌in‌‌Hatha‌‌Yoga‌‌texts‌‌  
like‌‌Gorakshashataka‌‌by‌‌Gorakhanatha‌‌(1000‌‌A.D.),‌‌Hatha‌‌Pradipika‌‌by‌‌Swatmarama‌‌  
(1400‌‌A.D.),‌‌Gherandasamhita‌‌by‌‌Gherenda‌‌(1700‌‌A.D.)‌‌etc.‌‌Most‌‌of‌‌the‌‌techniques‌‌of‌ 
Pranayamic‌‌practices‌‌popular‌‌today,‌‌have‌‌been‌‌evolved‌‌during‌‌this‌‌period.‌  ‌

Another‌‌development‌‌which‌‌occurred‌‌during‌‌this‌‌period‌‌was‌‌that‌‌the‌‌practice‌‌of‌‌  
Pranayama‌‌also‌‌came‌‌to‌‌be‌‌linked‌‌with‌‌the‌‌mysterious‌‌process‌‌of‌‌Kundalini‌‌awakening.‌‌  
Because‌‌of‌‌this‌‌the‌‌whole‌‌concept‌‌of‌‌Pranayama,‌‌now‌‌in‌‌its‌‌broad‌‌sweep,‌‌brought‌‌in‌‌  
the‌‌possibility‌‌of‌‌controlling‌‌the‌‌complete‌‌range‌‌of‌‌the‌‌Pranic‌‌activity,‌‌from‌‌its‌‌most‌‌gross‌‌  
form‌‌represented‌‌by‌‌the‌‌breathing‌‌activity‌‌to‌‌its‌‌very‌‌subtle‌‌forms‌‌represented‌‌by‌‌the‌‌  
inner‌‌physiological‌‌and‌‌psychological‌‌functions.‌‌But‌‌the‌‌description‌‌of‌‌this‌‌subtle‌‌aspect‌‌  
of‌‌Pranayama‌‌given‌‌in‌‌the‌‌textbooks‌‌is‌‌very‌‌guarded‌‌and‌‌it‌‌uses‌‌a‌‌language‌‌which‌‌is‌‌  
full‌‌of‌‌metaphors‌‌and‌‌symbols‌‌to‌‌keep‌‌the‌‌essential‌‌meaning‌‌of‌‌the‌‌description‌‌hidden‌‌  
from‌‌the‌‌uninitiated‌‌student.‌‌In‌‌the‌‌living‌‌tradition,‌‌the‌‌teacher‌‌was‌‌expected‌‌to‌‌impart‌‌  
the‌‌knowledge‌‌of‌‌this‌‌subtle‌‌aspect‌‌to‌‌the‌‌student,‌‌through‌‌the‌‌personal‌‌interaction‌‌  
alone.‌  ‌

4.‌‌Yogic‌‌Concepts‌‌of‌‌Body‌‌Functions‌‌
   ‌
 ‌
The‌‌term‌‌prana‌‌comes‌‌from‌‌the‌‌ancient‌‌Indian‌‌scriptures.‌‌Prana‌‌is‌‌the‌‌first‌‌energy‌‌–‌‌Pra‌‌  
means‌‌first,‌‌and‌‌na‌‌is‌‌the‌‌smallest‌‌unit‌‌of‌‌energy.‌‌All‌‌aspects‌‌and‌‌levels‌‌of‌‌creation‌‌  
manifest‌‌out‌‌of‌‌this‌‌first‌‌unit‌‌of‌‌energy.‌‌Prana‌‌is‌‌the‌‌primal‌‌or‌‌atomic‌‌beginning‌‌of‌‌the‌‌
 
flow‌‌of‌‌energy‌‌from‌‌which‌‌emerge‌‌all‌‌other‌‌forms‌‌of‌‌energy.‌  ‌

4.1‌‌Forms‌‌of‌‌Prana‌  ‌
Simply‌‌put,‌‌prana‌‌is‌‌'that‌‌which‌‌supports‌‌the‌‌physiology‌‌of‌‌the‌‌body'.‌‌It‌‌is‌‌comparable‌‌to‌‌  
the‌‌role‌‌electricity‌‌plays‌‌in‌‌electronic‌‌machinery.‌‌Without‌‌electricity,‌‌nothing‌‌in‌‌the‌‌ 
machine‌‌works,‌‌but‌‌when‌‌electricity‌‌is‌‌present,‌‌the‌‌machine‌‌can‌‌perform‌‌its‌‌functions.‌‌  
Prana‌‌gets‌‌transformed‌‌into‌‌various‌‌powers‌‌in‌‌the‌‌body‌‌for‌‌carrying‌‌out‌‌different‌‌  
functions.‌‌This‌‌vital‌‌energy‌‌has‌‌five‌‌major‌‌functional‌‌aspects‌‌that‌‌are‌‌felt‌‌to‌‌be‌‌more‌‌  
active‌‌in‌‌specific‌‌regions‌‌of‌‌the‌‌body.‌‌These‌‌functional‌‌aspects‌‌of‌‌prana‌‌have‌‌been‌‌  
given‌‌different‌‌names‌‌according‌‌to‌‌the‌‌bodily‌‌functions‌‌with‌‌which‌‌they‌‌correspond.‌  ‌

4.1.1‌‌Prana‌‌Prana‌‌
   ‌
That‌‌which‌‌enters‌‌the‌‌body‌‌is‌‌called‌‌prana,‌‌and‌‌this‌‌corresponds‌‌to‌‌the‌‌functions‌‌in‌‌the‌‌ 
chest‌‌region.‌‌Since‌‌the‌‌body‌‌constantly‌‌needs‌‌energy‌‌for‌‌all‌‌its‌‌activities,‌‌it‌‌is‌‌necessary‌‌
 
to‌‌replenish‌‌it‌‌by‌‌bringing‌‌in‌‌energy‌‌from‌‌outside‌‌the‌‌body.‌‌The‌‌term‌‌prana‌‌prana‌‌refers‌‌ 
to‌‌all‌‌the‌‌happenings‌‌responsible‌‌for‌‌sustaining‌‌and‌‌continuing‌‌the‌‌life‌‌process‌‌–‌‌the‌‌  
heart‌‌and‌‌the‌‌lungs.‌  ‌
4.1.2‌‌Udana‌‌Prana‌‌
   ‌
It‌‌corresponds‌‌to‌‌the‌‌head‌‌and‌‌the‌‌neck‌‌regions,‌‌and‌‌is‌‌responsible‌‌for‌‌all‌‌the‌‌higher‌‌
 
functions‌‌of‌‌speech,‌‌expression,‌‌comprehension‌‌and‌‌communication.‌  ‌

4.1.3‌‌Samana‌‌Prana‌  ‌
Samana‌‌means‌‌'balanced'‌‌or‌‌'equal'.‌‌Samana‌‌prana‌‌is‌‌situated‌‌in‌‌the‌‌central‌‌region‌‌of‌‌  
the‌‌body‌‌between‌‌the‌‌navel‌‌and‌‌the‌‌rib‌‌cage.‌‌It‌‌controls‌‌the‌‌digestive‌‌organs‌‌and‌‌their‌‌
 
secretions,‌‌and‌‌is‌‌responsible‌‌for‌‌digestion‌‌and‌‌assimilation‌‌of‌‌nutrients.‌  ‌

4.1.4‌‌Apana‌‌Prana‌  ‌
It‌‌corresponds‌‌to‌‌the‌‌lower‌‌abdomen‌‌region,‌‌and‌‌the‌‌pelvic‌‌region‌‌between‌‌the‌‌navel‌‌  
and‌‌the‌‌perineum.‌‌It‌‌controls‌‌the‌‌function‌‌of‌‌elimination‌‌-‌‌the‌‌kidneys,‌‌the‌‌bowels,‌‌the‌‌ 
bladder,‌‌the‌‌excretory‌‌and‌‌the‌‌reproductive‌‌organs.‌‌It‌‌is‌‌responsible‌‌for‌‌the‌‌expulsion‌‌of‌‌  
gas,‌‌urine,‌‌faeces,‌‌and‌‌the‌‌foetus‌‌at‌‌the‌‌time‌‌of‌‌birth,‌‌and‌‌hence,‌‌it‌‌has‌‌a‌‌downward‌‌
 
moving‌‌force.‌  ‌

4.1.5‌‌Vyana‌‌Prana‌  ‌
It‌‌corresponds‌‌to‌‌the‌‌distribution‌‌of‌‌energy‌‌to‌‌all‌‌areas‌‌of‌‌the‌‌body,‌‌and‌‌pervades‌‌the‌‌  
entire‌‌body.‌‌It‌‌regulates‌‌and‌‌coordinates‌‌all‌‌the‌‌muscular‌‌movements‌‌in‌‌the‌‌body‌‌  
through‌‌the‌‌nervous‌‌system.‌  ‌
 ‌
Apana‌‌refers‌‌not‌‌only‌‌to‌‌the‌‌activities‌‌of‌‌elimination‌‌occurring‌‌in‌‌the‌‌lower‌‌part‌‌of‌‌the‌‌
 
body,‌‌but‌‌also‌‌to‌‌the‌‌energy‌‌required‌‌for‌‌it.‌‌So,‌‌although‌‌apana‌‌is‌‌needed‌‌as‌‌pranic‌‌  
energy,‌‌when‌‌left‌‌in‌‌the‌‌body‌‌as‌‌refuse,‌‌it‌‌prevents‌‌prana‌‌from‌‌developing.‌  ‌

4.2‌‌Balance‌‌of‌‌a‌‌Healthy‌‌Body‌  ‌
All‌‌forms‌‌of‌‌prana‌‌are‌‌necessary‌‌but‌‌they‌‌need‌‌to‌‌be‌‌in‌‌a‌‌state‌‌of‌‌balance‌‌with‌‌each‌‌ 
other.‌‌For‌‌good‌‌health,‌‌the‌‌goal‌‌is‌‌to‌‌increase‌‌prana‌‌prana,‌‌and‌‌reduce‌‌apana‌‌prana‌‌to‌‌  
the‌‌minimum.‌‌Apana‌‌as‌‌waste‌‌matter‌‌accumulates‌‌due‌‌to‌‌various‌‌factors,‌‌many‌‌of‌‌  
which‌‌are‌‌in‌‌our‌‌control.‌‌The‌‌practice‌‌of‌‌yoga‌‌can‌‌reduce‌‌these‌‌impurities.‌‌The‌‌toxic‌‌  
impurities,‌‌apana,‌‌leave‌‌the‌‌body‌‌through‌‌the‌‌lungs.‌‌During‌‌inhalation‌‌prana‌‌enters‌‌the‌‌  
body‌‌to‌‌meet‌‌apana,‌‌while‌‌during‌‌exhalation‌‌the‌‌apana‌‌within‌‌the‌‌body‌‌moves‌‌out.‌‌  
When‌‌we‌‌hold‌‌our‌‌breath‌‌after‌‌inhalation,‌‌prana‌‌moves‌‌towards‌‌apana,‌‌and‌‌vice‌‌versa.‌‌  
When‌‌we‌‌are‌‌short‌‌of‌‌breath,‌‌cannot‌‌hold‌‌our‌‌breath,‌‌or‌‌cannot‌‌exhale‌‌slowly,‌‌it‌‌is‌‌
 
because‌‌we‌‌have‌‌more‌‌apana;‌‌less‌‌apana‌‌in‌‌the‌‌body‌‌results‌‌in‌‌breathing‌‌with‌‌good‌‌  
control.‌‌The‌‌yogic‌‌science‌‌of‌‌pranayama‌‌trains‌‌the‌‌body‌‌to‌‌remove‌‌apana,‌‌so‌‌that‌‌prana‌‌  
can‌‌find‌‌more‌‌room‌‌within.‌‌It‌‌creates‌‌the‌‌conditions‌‌in‌‌which‌‌prana‌‌may‌‌enter‌‌the‌‌body‌‌  
and‌‌permeate‌‌it.‌  ‌
 ‌
Prana‌‌is‌‌the‌‌sustaining‌‌principle‌‌of‌‌life‌‌-‌‌the‌‌upholder‌‌of‌‌both‌‌the‌‌structure‌‌and‌‌the‌‌  
functions‌‌of‌‌the‌‌body.‌‌It‌‌is‌‌the‌‌inspirer‌‌of‌‌all‌‌the‌‌senses,‌‌the‌‌conveyor‌‌of‌‌all‌‌the‌‌sensory‌‌
 
and‌‌motor‌‌stimuli,‌‌the‌‌controller‌‌and‌‌conductor‌‌of‌‌the‌‌mind.‌‌Thus‌‌more‌‌prana‌‌will‌‌vitalize‌‌  
all‌‌functions‌‌of‌‌the‌‌body‌‌and‌‌the‌‌mind,‌‌immunity,‌‌healing‌‌and‌‌the‌‌essence‌‌of‌‌life.”‌  ‌

4.3‌‌Nadis‌‌and‌‌Kundalini‌  ‌
 ‌
The‌‌pranic‌‌energy‌‌that‌‌governs‌‌all‌‌the‌‌functions‌‌in‌‌the‌‌body‌‌uses‌‌specific‌‌channels‌‌to‌‌  
move.‌‌These‌‌channels‌‌are‌‌known‌‌as‌‌nadis.‌‌The‌‌word‌‌nadi‌‌means‌‌'river'‌‌or‌‌'channel'.‌‌  
These‌‌nadis‌‌are‌‌the‌‌flowing‌‌currents‌‌of‌‌energy‌‌through‌‌which‌‌prana‌‌is‌‌able‌‌to‌‌get‌‌to‌‌  
different‌‌areas‌‌in‌‌the‌‌system.‌‌There‌‌is‌‌an‌‌intricate‌‌network‌‌of‌‌nadis‌‌all‌‌over‌‌the‌‌body,‌‌ 
estimated‌‌at‌‌well‌‌over‌‌72,000‌‌by‌‌ancient‌‌yogis;‌‌they‌‌are‌‌related,‌‌but‌‌not‌‌equivalent,‌‌to‌‌  
the‌‌nerves.‌‌We‌‌can‌‌compare‌‌nadis‌‌to‌‌the‌‌pathways‌‌in‌‌the‌‌air‌‌that‌‌aircraft‌‌have‌‌to‌‌follow.‌‌  
In‌‌the‌‌same‌‌way,‌‌prana‌‌follows‌‌specific‌‌pathways‌‌that‌‌cannot‌‌be‌‌shown‌‌in‌‌material‌‌  
form.‌‌They‌‌can,‌‌however,‌‌be‌‌felt‌‌in‌‌the‌‌form‌‌of‌‌subtle‌‌inner‌‌sensations.‌‌Nadis‌‌are‌‌the‌‌  
equivalent‌‌of‌‌the‌‌energy‌‌meridian‌‌in‌‌the‌‌acupuncture‌‌system.‌  ‌
 ‌
Among‌‌the‌‌thousands‌‌of‌‌nadis‌‌there‌‌are‌‌three‌‌very‌‌powerful‌‌energy‌‌channels‌‌which,‌‌  
when‌‌sufficiently‌‌purified,‌‌can‌‌promote‌‌the‌‌development‌‌of‌‌the‌‌human‌‌being‌‌on‌‌all‌‌three‌‌  
planes‌‌–‌‌physical,‌‌mental‌‌and‌‌spiritual,‌‌allowing‌‌us‌‌to‌‌reach‌‌higher‌‌levels‌‌of‌‌  
consciousness.‌‌These‌‌channels‌‌are‌‌Ida,‌‌Pingala‌‌and‌‌Sushumna.‌  ‌
 ‌
The‌‌configuration‌‌of‌‌these‌‌three‌‌major‌‌nadis‌‌can‌‌be‌‌seen‌‌in‌‌books‌‌on‌‌yoga.‌‌Amazingly,‌‌  
they‌‌are‌‌represented‌‌prominently‌‌in‌‌the‌‌figure‌‌of‌‌Caduceus‌‌from‌‌ancient‌‌Greece.‌‌The‌‌  
image‌‌of‌‌Caduceus‌‌is‌‌today‌‌the‌‌universal‌‌symbol‌‌of‌‌medicine.‌‌The‌‌central‌‌rod‌‌is‌‌  
symbolic‌‌of‌‌the‌‌spinal‌‌canal‌‌through‌‌which‌‌the‌‌central‌‌nadi‌‌or‌‌the‌‌Sushumna‌‌runs.‌‌The‌‌  
Ida‌‌and‌‌the‌‌Pingala‌‌nadis‌‌are‌‌represented‌‌in‌‌the‌‌Caduceus‌‌by‌‌the‌‌two‌‌entwined‌‌snakes‌‌  
with‌‌their‌‌origins‌‌at‌‌the‌‌spinal‌‌base,‌‌moving‌‌up‌‌in‌‌a‌‌spiral‌‌manner,‌‌crossing‌‌at‌‌points,‌‌  
which‌‌are‌‌symbolic‌‌of‌‌the‌‌chakras‌‌or‌‌the‌‌primary‌‌energy‌‌centres‌‌in‌‌the‌‌body.‌  ‌
 ‌
The‌‌Ida‌‌nadi‌‌originates‌‌from‌‌the‌‌left‌‌side‌‌of‌‌the‌‌base‌‌of‌‌the‌‌spine‌‌and‌‌after‌‌traversing‌‌  
upwards,‌‌in‌‌a‌‌spiral,‌‌it‌‌reaches‌‌the‌‌roof‌‌of‌‌the‌‌left‌‌nostril.‌‌It‌‌controls‌‌all‌‌the‌‌activities‌‌that‌‌  
are‌‌anabolic‌‌or‌‌constructive‌‌in‌‌nature,‌‌activities‌‌that‌‌conserve‌‌energy‌‌and‌‌give‌‌a‌‌cooling‌‌  
effect‌‌to‌‌the‌‌body.‌  ‌
 ‌
The‌‌Pingala‌‌nadi‌‌rises‌‌from‌‌the‌‌right‌‌side‌‌of‌‌the‌‌base‌‌of‌‌the‌‌spine,‌‌and‌‌after‌‌traversing‌‌  
upwards,‌‌reaches‌‌the‌‌roof‌‌of‌‌the‌‌right‌‌nostril.‌‌It‌‌controls‌‌the‌‌activities‌‌of‌‌the‌‌body‌‌that‌‌ 
consume‌‌energy‌‌and‌‌generate‌‌heat‌‌in‌‌the‌‌body.‌  ‌
 ‌
Thus‌‌the‌‌Ida‌‌and‌‌the‌‌Pingala‌‌nadis‌‌have‌‌opposite‌‌functions.‌‌What‌‌one‌‌can‌‌accelerate,‌‌  
the‌‌other‌‌can‌‌slow‌‌down.‌‌According‌‌to‌‌the‌‌ancient‌‌seers‌‌when‌‌both‌‌Ida‌‌and‌‌Pingala‌‌  
become‌‌active‌‌simultaneously,‌‌the‌‌Sushumna‌‌nadi,‌‌which‌‌is‌‌located‌‌right‌‌in‌‌the‌‌centre‌‌  
of‌‌the‌‌spine,‌‌gets‌‌stimulated.‌‌When‌‌it‌‌gets‌‌active,‌‌mental‌‌and‌‌physical‌‌energy‌‌patterns‌‌  
become‌‌even‌‌and‌‌rhythmic,‌‌leading‌‌to‌‌inner‌‌harmony.‌‌If‌‌the‌‌coiled-up‌‌energy,‌‌Kundalini,‌‌  
passes‌‌up‌‌along‌‌the‌‌Sushumna‌‌Nadi‌‌and‌‌is‌‌taken‌‌up‌‌from‌‌Chakra‌‌to‌‌Chakra‌‌the‌‌Yogi‌‌  
gets‌‌different‌‌sorts‌‌of‌‌experiences,‌‌powers‌‌and‌‌Ananda.‌  ‌
 ‌
Man's‌‌major‌‌task‌‌is‌‌the‌‌regulation‌‌of‌‌'the‌‌pairs‌‌of‌‌opposites'.‌‌When‌‌the‌‌negative‌‌and‌‌the‌‌  
positive‌‌forces‌‌of‌‌the‌‌body,‌‌which‌‌are‌‌expressed‌‌via‌‌the‌‌Ida‌‌and‌‌Pingala‌‌nerve‌‌routes,‌‌  
are‌‌equilibrated,‌‌the‌‌forces‌‌can‌‌ascend‌‌and‌‌descend‌‌by‌‌the‌‌central‌‌channel‌‌to‌‌and‌‌from‌‌  
the‌‌brain,‌‌passing‌‌through‌‌the‌‌centres‌‌up‌‌the‌‌spine‌‌without‌‌hindrance.‌  ‌
 ‌
Wherever‌‌energy‌‌becomes‌‌blocked‌‌or‌‌cannot‌‌flow‌‌efficiently‌‌for‌‌some‌‌reason,‌‌the‌‌  
normal‌‌functioning‌‌of‌‌the‌‌different‌‌body‌‌parts‌‌becomes‌‌disrupted‌‌and‌‌if‌‌this‌‌lasts‌‌for‌‌a ‌‌
longer‌‌time,‌‌diseases‌‌can‌‌emerge.‌‌Techniques‌‌to‌‌balance‌‌the‌‌breaths‌‌also‌‌balance‌‌the‌‌  
flow‌‌of‌‌energy‌‌in‌‌the‌‌nadis‌‌and‌‌throughout‌‌the‌‌body,‌‌resulting‌‌in‌‌inner‌‌harmony‌‌and‌‌  
good‌‌health.‌‌Pranayama‌‌techniques‌‌act‌‌to‌‌purify‌‌the‌‌nadis‌‌including‌‌these‌‌three‌‌main‌‌  
energy‌‌channels.‌  ‌
 ‌
Yogis‌‌discovered‌‌a‌‌long‌‌time‌‌ago‌‌that‌‌breathing‌‌through‌‌the‌‌left‌‌nostril‌‌stimulates‌‌the‌‌  
Ida‌‌nadi‌‌or‌‌the‌‌'moon‌‌channel'.‌‌Breathing‌‌through‌‌the‌‌right‌‌nostril‌‌stimulates‌‌the‌‌Pingala‌‌  
nadi‌‌or‌‌the‌‌'sun‌‌channel'‌‌.‌‌By‌‌balancing‌‌the‌‌functioning‌‌of‌‌both‌‌nadis,‌‌we‌‌can‌‌stimulate‌‌  
the‌‌main‌‌energy‌‌channel‌‌called‌‌Sushumna‌‌and‌‌harmonise‌‌the‌‌activity‌‌of‌‌the‌‌nervous‌‌  
system‌‌as‌‌a‌‌whole.‌‌The‌‌activation‌‌of‌‌Sushumna‌‌Nadi‌‌is‌‌known‌‌as‌‌the‌‌awakening‌‌of‌‌  
Kundalini.‌‌It‌‌brings‌‌a‌‌complete‌‌transformation‌‌in‌‌the‌‌individual's‌‌consciousness,‌‌wherein‌‌  
one‌‌can‌‌experience‌‌one's‌‌inner‌‌state‌‌as‌‌nothing‌‌but‌‌the‌‌Pure,‌‌Unconditioned‌‌  
Consciousness,‌‌unsullied‌‌by‌‌the‌‌concept‌‌of‌‌time‌‌and‌‌space.‌‌    ‌

4.4‌‌Chakras‌  ‌
Philosophically,‌‌our‌‌existence‌‌is‌‌the‌‌union‌‌of‌‌two‌‌primal‌‌forces‌‌–‌‌consciousness‌‌and‌‌
 
vital‌‌energy‌‌that‌‌is,‌‌prana.‌‌Without‌‌consciousness,‌‌the‌‌omnipresent‌‌energy‌‌cannot‌‌  
manifest‌‌its‌‌dynamic‌‌nature.‌  ‌
 ‌
Many‌‌years‌‌ago,‌‌yogis‌‌devised‌‌a‌‌practical‌‌and‌‌systemic‌‌view‌‌of‌‌energy‌‌and‌‌  
consciousness‌‌that‌‌involved‌‌discreet‌‌seven‌‌levels.‌‌Each‌‌level‌‌was‌‌related‌‌to‌‌what‌‌yogis‌‌  
called‌‌the‌‌chakras,‌‌or‌‌centres‌‌of‌‌energy.‌‌The‌‌pranic‌‌network‌‌is‌‌fuelled‌‌by‌‌chakras‌‌that‌‌  
are‌‌high-powered‌‌vortices‌‌of‌‌energy.‌‌They‌‌receive‌‌the‌‌cosmic‌‌prana‌‌and‌‌act‌‌as‌‌  
transformers‌‌so‌‌that‌‌it‌‌can‌‌be‌‌used‌‌by‌‌the‌‌various‌‌organs‌‌and‌‌parts‌‌of‌‌the‌‌body.‌  ‌
 ‌
When‌‌these‌‌energy‌‌centres‌‌are‌‌out‌‌of‌‌harmony,‌‌the‌‌vital‌‌force‌‌is‌‌unable‌‌to‌‌circulate‌‌  
freely,‌‌leading‌‌to‌‌distress,‌‌diseases‌‌and‌‌lack‌‌of‌‌mind-body‌‌integrity.‌‌Good‌‌health‌‌  
requires‌‌free‌‌flow‌‌of‌‌prana‌‌in‌‌the‌‌body,‌‌and‌‌proper‌‌balance‌‌between‌‌the‌‌energy‌‌hubs‌‌or‌‌  
chakras.‌‌Each‌‌chakra‌‌Is‌‌instrumental‌‌in‌‌determining‌‌the‌‌personality‌‌structure,‌‌the‌‌  
behaviour‌‌and‌‌the‌‌level‌‌of‌‌awareness‌‌of‌‌an‌‌individual.‌‌This‌‌depends,‌‌of‌‌course,‌‌on‌‌the‌‌  
amount‌‌of‌‌energy‌‌and‌‌activity‌‌in‌‌individual‌‌chakras.‌  ‌
A‌‌balance‌‌is‌‌required‌‌between‌‌the‌‌chakras.‌‌All‌‌are‌‌equally‌‌important,‌‌but‌‌every‌‌  
individual‌‌has‌‌only‌‌one‌‌chakra‌‌that‌‌dominates‌‌in‌‌establishing‌‌his‌‌personality.‌‌As‌‌time‌‌  
goes‌‌by‌‌however,‌‌this‌‌chakra‌‌may‌‌lose‌‌its‌‌dominance‌‌and‌‌some‌‌others‌‌may‌‌gain‌‌  
importance,‌‌depending‌‌on‌‌the‌‌personality‌‌change‌‌that‌‌occurs‌‌in‌‌the‌‌individual.‌‌Many‌‌  
diseases‌‌also‌‌result‌‌from‌‌imbalances‌‌in‌‌these‌‌centres.‌  ‌

4.4.1‌‌Muladhara‌  ‌
The‌‌Muladhara,‌‌Base,‌‌or‌‌Root‌‌Chakra:‌‌related‌‌to‌‌instinct,‌‌security,‌‌survival‌‌and‌‌basic‌‌  
human‌‌potentiality.‌‌This‌‌centre‌‌is‌‌located‌‌in‌‌the‌‌region‌‌between‌‌the‌‌genitals‌‌and‌‌the‌‌  
anus.‌‌Although‌‌no‌‌endocrine‌‌organ‌‌is‌‌present‌‌here,‌‌it‌‌is‌‌said‌‌to‌‌relate‌‌to‌‌the‌‌inner‌‌
 
adrenal‌‌glands‌‌–‌‌the‌‌adrenal‌‌medulla‌‌–‌‌responsible‌‌for‌‌the‌‌fight-and-flight‌‌response‌‌  
when‌‌survival‌‌is‌‌under‌‌threat.‌‌In‌‌this‌‌region‌‌is‌‌located‌‌a‌‌muscle‌‌that‌‌controls‌‌ejaculation‌‌  
in‌‌the‌‌sexual‌‌act.‌‌A‌‌parallel‌‌is‌‌drawn‌‌between‌‌the‌‌sperm‌‌cell‌‌and‌‌the‌‌ovum,‌‌where‌‌the‌‌  
genetic‌‌code‌‌lies‌‌coiled.‌  ‌
 ‌
The‌‌Muladhara,‌‌or‌‌Root,‌‌Chakra‌‌is‌‌the‌‌lowest‌‌of‌‌the‌‌chakras‌‌and‌‌is‌‌the‌‌seat‌‌of‌‌primal‌‌  
energy.‌‌The‌‌consciousness‌‌of‌‌an‌‌individual‌‌who‌‌lives‌‌mainly‌‌in‌‌the‌‌first‌‌chakra‌‌is‌‌  
concerned‌‌primarily‌‌with‌‌survival.‌‌His‌‌action‌‌and‌‌values‌‌are‌‌based‌‌solely‌‌on‌‌the‌‌need‌‌to‌‌  
survive.‌‌Imbalances‌‌here‌‌can‌‌lead‌‌to‌‌a‌‌rigid‌‌and‌‌stubborn‌‌mentality.‌‌This‌‌chakra‌‌is‌‌  
physiologically‌‌related‌‌to‌‌the‌‌area‌‌of‌‌the‌‌rectum‌‌–‌‌the‌‌sacro‌‌coccygeal‌‌plexus‌‌of‌‌nerves.‌  ‌

4.4.2‌‌Swadhisthana‌  ‌
The‌‌Swadhisthana‌‌or‌‌Sacral‌‌Chakra:‌‌located‌‌in‌‌the‌‌groin,‌‌and‌‌related‌‌to‌‌base‌‌emotions,‌‌  
sexuality‌‌and‌‌creativity.‌‌This‌‌chakra‌‌corresponds‌‌to‌‌the‌‌testicles‌‌or‌‌the‌‌ovaries,‌‌which‌‌
 
produce‌‌the‌‌various‌‌sex‌‌hormones‌‌involved‌‌in‌‌the‌‌reproductive‌‌cycle,‌‌and‌‌can‌‌cause‌‌  
dramatic‌‌mood‌‌swings.‌‌The‌‌Swadhisthana‌‌Chakra‌‌is‌‌related‌‌to‌‌the‌‌sex‌‌organs‌‌(sacral‌‌  
plexus).‌‌A‌‌balanced‌‌sacral‌‌chakra‌‌helps‌‌establish‌‌a‌‌creative‌‌and‌‌expressive‌‌mentality.‌‌  
Over-activity‌‌in‌‌this‌‌chakra‌‌however,‌‌leads‌‌to‌‌sexual‌‌neurosis.‌‌One‌‌needs‌‌to‌‌develop‌‌  
will-power‌‌in‌‌order‌‌to‌‌go‌‌beyond‌‌this‌‌centre.‌‌It‌‌is‌‌located‌‌at‌‌the‌‌base‌‌of‌‌the‌‌spine‌‌at‌‌the‌‌
 
level‌‌of‌‌the‌‌tail‌‌bone‌‌and‌‌the‌‌pubis.‌  ‌

4.4.3‌‌Manipura‌  ‌
The‌‌Manipura‌‌or‌‌Solar‌‌Plexus‌‌Chakra:‌‌related‌‌to‌‌the‌‌transition‌‌from‌‌the‌‌base‌‌to‌‌the‌‌  
higher‌‌emotions,‌‌energy,‌‌assimilation‌‌and‌‌digestion,‌‌and‌‌corresponding‌‌to‌‌the‌‌roles‌‌  
played‌‌by‌‌the‌‌pancreas‌‌and‌‌the‌‌outer‌‌adrenal‌‌glands‌‌-‌‌the‌‌adrenal‌‌cortex.‌‌These‌‌play‌‌  
an‌‌important‌‌role‌‌in‌‌digestion,‌‌the‌‌conversion‌‌of‌‌food‌‌matter‌‌into‌‌energy‌‌for‌‌the‌‌body.‌‌  
The‌‌Manipura‌‌Chakra‌‌is‌‌located‌‌at‌‌the‌‌level‌‌of‌‌the‌‌navel.‌‌This‌‌is‌‌the‌‌seat‌‌of‌‌power‌‌(solar‌‌  
plexus).‌‌It‌‌also‌‌represents‌‌vitality,‌‌dynamism,‌‌ego‌‌and‌‌intellect.‌‌When‌‌balanced,‌‌it‌‌is‌‌the‌‌  
source‌‌of‌‌physical‌‌well-being,‌‌but‌‌when‌‌imbalanced,‌‌it‌‌leads‌‌to‌‌a‌‌range‌‌of‌‌illnesses,‌‌a ‌‌
weak‌‌character,‌‌poor‌‌will-power‌‌and‌‌drive.‌‌The‌‌'me'‌‌mentality‌‌prevails‌‌to‌‌the‌‌exclusion‌‌  
of‌‌others.‌  ‌
 ‌
These‌‌three‌‌levels‌‌of‌‌consciousness‌‌prevail‌‌throughout‌‌the‌‌animal‌‌kingdom.‌‌Much‌‌of‌‌  
society's‌‌ills‌‌are‌‌a‌‌result‌‌of‌‌an‌‌imbalance‌‌in‌‌these‌‌chakras.‌‌The‌‌biggest‌‌step‌‌in‌‌human‌‌  
development‌‌is‌‌an‌‌ascent‌‌from‌‌this‌‌level‌‌of‌‌consciousness‌‌to‌‌a‌‌higher‌‌level‌‌via‌‌the‌‌other‌‌  
four‌‌chakras.‌  ‌

4.4.4‌‌Anahata‌  ‌
The‌‌fourth‌‌chakra‌‌–‌‌the‌‌Anahata‌‌or‌‌Heart‌‌Chakra:‌‌related‌‌to‌‌higher‌‌emotion,‌‌  
compassion,‌‌love,‌‌equilibrium,‌‌and‌‌well-being.‌‌It‌‌is‌‌related‌‌to‌‌the‌‌thymus,‌‌located‌‌in‌‌the‌‌  
chest.‌‌This‌‌organ‌‌is‌‌part‌‌of‌‌the‌‌immune‌‌system‌‌as‌‌well‌‌the‌‌endocrine‌‌system.‌‌It‌‌  
produces‌‌T‌‌cells‌‌responsible‌‌for‌‌fighting‌‌disease,‌‌and‌‌is‌‌adversely‌‌affected‌‌by‌‌stress.‌‌  
The‌‌ease,‌‌and‌‌is‌‌adversely‌‌affected‌‌by‌‌stress.‌‌The‌‌Anahata‌‌Chakra,‌‌or‌‌the‌‌heart‌‌centre‌‌  
(cardiac‌‌plexus),‌‌embraces‌‌the‌‌human‌‌element‌‌of‌‌compassion,‌‌the‌‌attitude‌‌of‌‌giving‌‌  
and‌‌nurturing.‌‌Universal‌‌love‌‌is‌‌born‌‌through‌‌activity‌‌in‌‌this‌‌centre.‌‌It‌‌is‌‌considered‌‌to‌‌be‌‌  
the‌‌first‌‌level‌‌of‌‌higher‌‌consciousness,‌‌where‌‌one‌‌can‌‌experience‌‌true‌‌awareness.‌‌A ‌‌
person‌‌with‌‌a‌‌developed‌‌Anahata‌‌Chakra‌‌is‌‌generally‌‌very‌‌sensitive‌‌to‌‌the‌‌feelings‌‌of‌‌  
others,‌‌and‌‌is‌‌free‌‌of‌‌selfishness‌‌and‌‌emotional‌‌attachment.‌‌On‌‌the‌‌other‌‌hand,‌‌when‌‌  
the‌‌Heart‌‌Chakra‌‌is‌‌not‌‌awakened,‌‌greed,‌‌selfishness‌‌and‌‌ego‌‌dominate.‌  ‌

4.4.5‌‌Vishuddha‌  ‌
The‌‌fifth‌‌chakra‌‌–‌‌the‌‌Vishuddha‌‌or‌‌Throat‌‌Chakra:‌‌related‌‌to‌‌communication‌‌and‌‌  
growth,‌‌the‌‌latter‌‌being‌‌a‌‌form‌‌of‌‌expression.‌‌This‌‌chakra‌‌is‌‌parallel‌‌to‌‌the‌‌thyroid,‌‌a‌‌
 
gland‌‌in‌‌the‌‌throat‌‌that‌‌produces‌‌the‌‌thyroid‌‌hormone,‌‌which‌‌is‌‌responsible‌‌for‌‌growth‌‌  
and‌‌maturation.‌‌It‌‌is‌‌also‌‌called‌‌the‌‌throat‌‌centre‌‌or‌‌the‌‌laryngeal‌‌plexus.‌‌This‌‌is‌‌the‌‌
 
centre‌‌for‌‌communication‌‌through‌‌expression‌‌located‌‌at‌‌the‌‌level‌‌of‌‌the‌‌throat‌‌pit.‌‌When‌‌  
active,‌‌this‌‌centre‌‌enables‌‌a‌‌person‌‌to‌‌be‌‌a‌‌good‌‌speaker‌‌and‌‌even‌‌a‌‌blunt‌‌one.‌‌When‌‌  
blocked,‌‌the‌‌person‌‌feels‌‌stifled‌‌and‌‌is‌‌less‌‌truthful‌‌and‌‌direct‌‌in‌‌his‌‌attitude.‌ 
 ‌
The‌‌quality‌‌of‌‌higher‌‌consciousness‌‌that‌‌manifests‌‌itself‌‌in‌‌this‌‌centre‌‌is‌‌that‌‌of‌‌ 
clairvoyance.‌‌The‌‌person‌‌is‌‌able‌‌to‌‌receive‌‌thought‌‌vibrations‌‌from‌‌other‌‌people.‌‌It‌‌is‌‌  
also‌‌the‌‌centre‌‌for‌‌receiving‌‌sound‌‌vibrations.‌‌Thus‌‌the‌‌sense‌‌of‌‌hearing‌‌is‌‌heightened‌‌  
through‌‌the‌‌ears‌‌as‌‌well‌‌as‌‌the‌‌mind.‌  ‌

4.4.6‌‌Ajna‌  ‌
The‌‌Ajna‌‌Chakra‌‌or‌‌the‌‌Third‌‌Eye:‌‌linked‌‌to‌‌the‌‌pineal‌‌gland.‌‌Ajna‌‌is‌‌the‌‌chakra‌‌of‌‌time‌‌  
and‌‌awareness,‌‌and‌‌of‌‌light.‌‌The‌‌pineal‌‌gland‌‌is‌‌a‌‌light-sensitive‌‌gland‌‌that‌‌produces‌‌  
the‌‌hormone‌‌melatonin,‌‌which‌‌regulates‌‌the‌‌instincts‌‌of‌‌falling‌‌asleep‌‌and‌‌awakening.‌‌  
Melatonin‌‌is‌‌also‌‌the‌‌anti-aging‌‌hormone.‌‌The‌‌Ajna‌‌Chakra‌‌is‌‌the‌‌commanding‌‌or‌‌the‌‌  
monitoring‌‌centre.‌‌It‌‌is‌‌the‌‌point‌‌where‌‌the‌‌three‌‌major‌‌nadis‌‌(the‌‌Ida,‌‌the‌‌Pingala‌‌and‌‌  
the‌‌Sushumna)‌‌meet.‌  ‌
 ‌
This‌‌centre‌‌is‌‌also‌‌known‌‌as‌‌the‌‌Third‌‌Eye.‌‌It‌‌is‌‌the‌‌centre‌‌of‌‌intuition‌‌and‌‌wisdom,‌‌  
through‌‌which‌‌direct,‌‌mind-to-mind‌‌communication‌‌takes‌‌place.‌‌It‌‌allows‌‌both‌‌sides‌‌of‌‌  
the‌‌coin‌‌to‌‌be‌‌seen,‌‌beyond‌‌the‌‌polarities‌‌of‌‌right‌‌and‌‌wrong.‌‌This‌‌centre‌‌is‌‌therefore,‌‌  
responsible‌‌for‌‌intuition‌‌and‌‌clairvoyant‌‌abilities.‌‌It‌‌is‌‌located‌‌at‌‌the‌‌top‌‌of‌‌the‌‌spinal‌‌
 
cord,‌‌mid-brain.‌‌It‌‌corresponds‌‌to‌‌the‌‌pineal‌‌gland,‌‌which‌‌is‌‌particularly‌‌active‌‌in‌‌  
children.‌‌However,‌‌this‌‌begins‌‌to‌‌decay‌‌at‌‌the‌‌time‌‌of‌‌puberty.‌‌The‌‌trigger‌‌point‌‌for‌‌the‌‌  
chakra‌‌is‌‌at‌‌the‌‌centre‌‌of‌‌the‌‌eyebrows.‌‌This‌‌is‌‌an‌‌important‌‌focal‌‌point‌‌for‌‌practising‌‌  
meditation‌‌and‌‌visualization.‌  ‌

4.4.7‌‌Sahasrara‌  ‌
The‌‌Sahasrara‌‌or‌‌Crown‌‌Chakra:‌‌the‌‌chakra‌‌of‌‌consciousness,‌‌the‌‌master‌‌chakra‌‌that‌‌  
controls‌‌all‌‌the‌‌others.‌‌Its‌‌role‌‌is‌‌very‌‌similar‌‌to‌‌that‌‌of‌‌the‌‌pituitary‌‌gland,‌‌which‌‌secretes‌‌ 
hormones‌‌to‌‌control‌‌the‌‌rest‌‌of‌‌the‌‌endocrine‌‌system,‌‌and‌‌also‌‌connects‌‌to‌‌the‌‌central‌‌  
nervous‌‌system‌‌via‌‌the‌‌hypothalamus.‌‌The‌‌thalamus‌‌has‌‌a‌‌key‌‌role‌‌in‌‌the‌‌physical‌‌  
basis‌‌of‌‌consciousness.‌  ‌
 ‌
The‌‌Sahasrara‌‌Chakra‌‌is‌‌the‌‌centre‌‌for‌‌pure‌‌thoughts‌‌and‌‌saintly‌‌intelligence.‌‌Here,‌‌  
actions‌‌are‌‌based‌‌on‌‌concern‌‌for‌‌the‌‌highest‌‌good‌‌for‌‌all.‌‌This‌‌centre‌‌is‌‌also‌‌known‌‌as‌‌  
the‌‌thousand-petalled‌‌lotus.‌‌It‌‌is‌‌the‌‌seat‌‌of‌‌Universal‌‌consciousness,‌‌the‌‌doorway‌‌  
through‌‌which‌‌one‌‌is‌‌connected‌‌with‌‌the‌‌prana,‌‌which‌‌moves‌‌upward‌‌and‌‌reaches‌‌the‌‌  
highest‌‌point.‌‌It‌‌is‌‌located‌‌at‌‌the‌‌crown‌‌of‌‌the‌‌head‌‌and‌‌is‌‌related‌‌to‌‌the‌‌pineal‌‌gland‌‌and‌‌
 
the‌‌cerebral‌‌cortex.‌  ‌
 ‌

5.‌‌Pranayama‌‌Practice‌  ‌
5.1‌‌Three‌‌Components‌‌of‌‌Pranayama‌  ‌
The‌‌Pranayamic‌‌breath‌‌involves‌‌basically‌‌three‌‌phases‌‌of‌‌breathing.‌‌i.e.‌‌inhalation,‌‌  
exhalation‌‌and‌‌retention‌‌and‌‌accordingly‌‌it‌‌has‌‌three‌‌basic‌‌components.‌
Puraka‌‌-‌‌it‌‌is‌‌a‌‌phase‌‌of‌‌inhalation,‌‌controlled‌‌in‌‌a‌‌Yogic‌‌way.‌  ‌
Rechaka‌‌-‌‌it‌‌is‌‌a‌‌phase‌‌of‌‌exhalation,‌‌controlled‌‌in‌‌a‌‌Yogic‌‌way.‌  ‌
Kumbhaka-‌‌it‌‌is‌‌a‌‌phase‌‌retention,controlled‌‌in‌‌a‌‌Yogi‌‌cway.‌‌    ‌
 ‌  
When‌‌the‌‌breath‌‌is‌‌retained‌‌inside‌‌the‌‌body‌‌after‌‌inhalation‌‌it‌‌is‌‌known‌‌as‌‌Abhyantara‌‌or‌‌  
Antara‌‌or‌‌Purna‌‌Kumbhaka.‌‌On‌‌the‌‌other‌‌hand‌‌when‌‌the‌‌breath‌‌is‌‌retained‌‌outside‌‌the‌‌  
body‌‌after‌‌exhalation,‌‌it‌‌is‌‌known‌‌as‌‌Bahya‌‌or‌‌Shunya‌‌Kumbhaka.‌‌Though‌‌the‌‌use‌‌of‌‌  
Bahya‌‌Kumbhaka‌‌is‌‌found‌‌sporadically‌‌in‌‌some‌‌practices‌‌of‌‌Pranayama,‌‌it‌‌is‌‌mainly‌‌the‌‌  
Abhyantara‌‌Kumbhaka‌‌which‌‌is‌‌used‌‌in‌‌the‌‌majority‌‌of‌‌the‌‌Pranayama‌‌varieties‌‌  
especially‌‌when‌‌they‌‌belong‌‌to‌‌Hatha‌‌Yoga‌‌tradition.‌‌Here‌‌the‌‌Abhyantara‌‌Kumbhaka‌‌  
remains‌‌as‌‌the‌‌common‌‌and‌‌the‌‌major‌‌component‌‌of‌‌the‌‌different‌‌varieties,‌‌the‌‌variation‌‌  
being‌‌only‌‌in‌‌a‌‌way‌‌a‌‌Puraka‌‌or‌‌Rechaka‌‌component‌‌is‌‌performed.‌‌   ‌

5.2‌‌Correct‌‌posture‌  ‌
During‌‌the‌‌performance‌‌of‌‌Pranayama‌‌one‌‌needs‌‌to‌‌sit‌‌in‌‌the‌‌same‌‌position‌‌for‌‌a‌‌long‌‌  
time.‌‌Whichever‌‌sitting‌‌posture‌‌one‌‌selects,‌‌it‌‌needs‌‌to‌‌be‌‌stable‌‌(Sthira),‌‌so‌‌that‌‌
 
minimum‌‌efforts‌‌are‌‌required‌‌to‌‌maintain‌‌it‌‌(Prayatna‌‌Shaithilya)‌‌and‌‌it‌‌should‌‌also‌‌be‌‌  
comfortable‌‌(Sukha)‌‌so‌‌that‌‌it‌‌can‌‌be‌‌maintained‌‌with‌‌the‌‌mind‌‌free‌‌from‌‌any‌‌distraction‌‌  
arising‌‌from‌‌the‌‌physical‌‌discomfort‌‌(Anantasamapatti).‌‌There‌‌are‌‌four‌‌meditative‌‌  
postures‌‌which‌‌fulfil‌‌these‌‌requirements.‌‌They‌‌are‌‌Padmasana,‌‌Siddhasana,‌‌  
Swastikasana‌‌and‌‌Samasana.‌‌The‌‌salient‌‌features‌‌which‌‌are‌‌common‌‌to‌‌all‌‌these‌‌  
postures,‌‌include‌‌the‌‌broad‌‌base‌‌which‌‌gives‌‌the‌‌stability‌‌to‌‌the‌‌body‌‌posture,‌‌and‌‌the‌‌  
erect‌‌trunk‌‌which‌‌allows‌‌the‌‌spinal‌‌column‌‌to‌‌remain‌‌in‌‌the‌‌natural‌‌state‌‌where‌‌all‌‌the‌‌  
natural‌‌curves‌‌are‌‌maintained‌‌without‌‌any‌‌distortion.‌‌In‌‌the‌‌natural‌‌state,‌‌when‌‌seen‌‌  
from‌‌the‌‌side‌‌there‌‌is‌‌a‌‌forward‌‌curvature‌‌in‌‌the‌‌neck‌‌and‌‌in‌‌the‌‌lumbar‌‌region;‌‌and‌‌  
backward‌‌curvature‌‌in‌‌the‌‌dorsal‌‌and‌‌in‌‌the‌‌sacral‌‌region.‌‌By‌‌sitting‌‌erect,‌‌all‌‌these‌‌ 
curves‌‌are‌‌maintained‌‌in‌‌natural‌‌shape‌‌and‌‌the‌‌head-neck-chest‌‌and‌‌abdomen‌‌find‌‌  
themselves‌‌in‌‌a‌‌balanced‌‌state‌‌in‌‌relation‌‌to‌‌each‌‌other‌‌(Sama‌‌Kaya‌‌Shirogrivah).‌‌This‌‌  
gives‌‌a‌‌free‌‌play‌‌to‌‌all‌‌the‌‌muscles‌‌involved‌‌in‌‌a‌‌breathing‌‌activity.‌‌This‌‌kind‌‌of‌‌posture‌‌
 
also‌‌requires‌‌a‌‌minimum‌‌of‌‌effort‌‌to‌‌maintain‌‌the‌‌body‌‌position‌‌and‌‌the‌‌energy‌‌  
consumption‌‌being‌‌least,‌‌causes‌‌minimum‌‌strain‌‌on‌‌the‌‌cardio-respiratory‌‌system.‌‌  
 ‌  ‌  ‌  ‌

5.3‌‌Matra‌  ‌

'Matra'‌‌is‌‌the‌‌term‌‌used‌‌in‌‌the‌‌Yogic‌‌literature‌‌for‌‌denoting‌‌the‌‌measure‌‌of‌‌time-unit.‌‌In‌‌ 
the‌‌ancient‌‌times‌‌there‌‌was‌‌no‌‌precise,‌‌and‌‌universal‌‌method‌‌easily‌‌available‌‌for‌‌the‌‌  
measurement‌‌of‌‌time-span.‌‌For‌‌example,‌‌the‌‌one‌‌Matra‌‌could‌‌be‌‌considered‌‌as‌‌the‌‌  
time‌‌taken‌‌for‌‌the‌‌twinkling‌‌of‌‌the‌‌eye,‌‌or‌‌for‌‌pronouncing‌‌a‌‌short‌‌vowel,‌‌or‌‌for‌‌snapping‌‌  
together‌‌the‌‌thumb‌‌and‌‌forefinger,‌‌or‌‌for‌‌moving‌‌the‌‌hand‌‌around‌‌the‌‌knee‌‌or‌‌for‌‌giving‌‌  
the‌‌three‌‌claps.‌‌This‌‌way‌‌of‌‌measuring‌‌the‌‌time‌‌span‌‌was‌‌not‌‌only‌‌imprecise‌‌but‌‌was‌‌  
not‌‌of‌‌much‌‌practical‌‌use.‌  ‌

Especially‌‌in‌‌connection‌‌with‌‌Pranayama,‌‌while‌‌measuring‌‌the‌‌time‌‌duration‌‌of‌‌Puraka,‌‌  
Kumbhaka‌‌and‌‌Rechaka;‌‌we‌‌need,‌‌not‌‌only‌‌precise‌‌time‌‌but‌‌also‌‌the‌‌possibility‌‌of‌‌  
deciding‌‌the‌‌final‌‌time-ratio‌‌amongst‌‌the‌‌three‌‌phases‌‌in‌‌the‌‌light‌‌of‌‌an‌‌individual's‌‌  
abilities‌‌and‌‌limitations.‌‌We‌‌find‌‌one‌‌such‌‌way‌‌of‌‌measuring‌‌time‌‌units‌‌in‌‌one‌‌ancient‌‌  
scripture‌‌known‌‌as‌‌Skandapurana.‌‌Here‌‌the‌‌one‌‌Matra‌‌is‌‌the‌‌time‌‌required‌‌for‌‌one‌‌  
normal‌‌respiration.‌‌This‌‌is‌‌really‌‌a‌‌very‌‌useful‌‌and‌‌appropriate‌‌standard,‌‌as‌‌the‌‌time‌‌  
measured‌‌for‌‌the‌‌Pranayamic‌‌breathing‌‌would‌‌always‌‌be‌‌in‌‌relation‌‌to‌‌the‌‌individual's‌‌  
own‌‌breathing‌‌pattern.‌‌This‌‌seems‌‌to‌‌be‌‌not‌‌only‌‌reasonable‌‌but‌‌quite‌‌safe,‌‌because‌‌in‌‌  
this‌‌way‌‌the‌‌individual‌‌can‌‌work‌‌out‌‌as‌‌to‌‌how‌‌much‌‌time‌‌is‌‌to‌‌be‌‌given‌‌for‌‌each‌‌phase‌‌  
of‌‌Pranayamic‌‌breathing‌‌and‌‌how‌‌gradually‌‌should‌‌it‌‌be‌‌changed‌‌to‌‌bring‌‌it‌‌to‌‌the‌‌  
desired‌‌level;‌‌keeping‌‌in‌‌tune‌‌with‌‌his‌‌existing‌‌abilities.‌‌This‌‌would‌‌definitely‌‌prevent‌‌him‌ 
from‌‌doing‌‌anything‌‌in‌‌excess.‌‌Ordinarily‌‌in‌‌the‌‌usual‌‌resting‌‌state,‌‌the‌‌speed‌‌of‌‌the‌ 
normal‌‌breathing‌‌would‌‌be‌‌around‌‌fifteen‌‌breaths‌‌per‌‌minute,‌‌thus‌‌requiring‌‌four‌‌  
seconds‌‌for‌‌one‌‌breath.‌‌Using‌‌this‌‌scale‌‌of‌‌one‌‌Matra‌‌equal‌‌to‌‌four‌‌seconds;‌‌one‌‌can‌‌  
easily‌‌work‌‌out‌‌the‌‌desired‌‌duration‌‌of‌‌Puraka,‌‌Kumbhaka,‌‌and‌‌Rechaka‌‌in‌‌the‌‌more‌‌  
convenient‌‌way.‌  ‌

Compared‌‌to‌‌the‌‌time‌‌taken‌‌for‌‌the‌‌normal‌‌inhalation‌‌and‌‌exhalation,‌‌the‌‌time‌‌duration‌‌ 
of‌‌the‌‌Puraka‌‌and‌‌Rechaka‌‌process‌‌of‌‌Pranayamic‌‌breathing‌‌is‌‌expected‌‌to‌‌become‌‌  
more‌‌and‌‌more‌‌prolonged.‌‌The‌‌Hathayoga‌‌texts‌‌suggest‌‌that‌‌the‌‌time‌‌ration‌‌between‌‌  
the‌‌Puraka‌‌and‌‌Rechaka‌‌should‌‌be‌‌1:2‌‌and‌‌wherever‌‌the‌‌Kumbhaka‌‌phase‌‌is‌‌  
incorporated‌‌it‌‌should‌‌become‌‌1:2:2‌‌or‌‌1:4:2.‌‌It‌‌all‌‌means‌‌that‌‌Rechaka‌‌should‌‌always‌‌ 
take‌‌double‌‌the‌‌time‌‌of‌‌Puraka‌‌and‌‌the‌‌time‌‌duration‌‌of‌‌Kumbhaka‌‌should‌‌be‌‌at‌‌least‌‌
 
double‌‌or‌‌four‌‌times‌‌that‌‌of‌‌Puraka.‌‌Ultimately‌‌the‌‌time-duration‌‌of‌‌the‌‌Kumbhaka‌‌phase‌ 
is‌‌expected‌‌to‌‌become‌‌even‌‌longer‌‌than‌‌this,‌‌as‌‌one's‌‌mastery‌‌over‌‌the‌‌Pranayamic‌‌  
breathing‌‌increases.‌‌    ‌

5.4‌‌Bandhas‌  ‌
A‌‌Bandha‌‌is‌‌a‌‌"body‌‌lock"‌‌in‌‌Hatha‌‌Yoga,‌‌being‌‌a‌‌kind‌‌of‌‌mudra.‌  ‌

In‌‌the‌‌practice‌‌of‌‌Pranayama,‌‌the‌‌process‌‌of‌‌inhalation,‌‌inner‌‌retention‌‌of‌‌breath‌‌and‌‌the‌‌ 
process‌‌of‌‌exhalation‌‌got‌‌elaborated‌‌in‌‌its‌‌minutest‌‌detail‌‌with‌‌clear-cut‌‌instructions‌‌for‌‌
 
some‌‌additional‌‌techniques‌‌to‌‌be‌‌used‌‌alongwith‌‌it‌‌like‌‌Jalandhara‌‌Bandha,‌‌Uddiyana‌‌  
Bandha‌‌and‌‌Mula‌‌bandha.‌‌We‌‌find‌‌a‌‌description‌‌of‌‌this‌‌kind‌‌of‌‌Pranayama‌‌in‌‌Hatha‌‌  
Yoga‌‌texts‌‌like‌‌Gorakshashataka‌‌by‌‌Gorakhanatha‌‌(1000‌‌A.D.),‌‌Hathapradipika‌‌by‌‌  
Swatmarama‌‌(1400‌‌A.D.),‌‌Gherandasamhita‌‌by‌‌Gherenda‌‌(1700‌‌A.D.)‌   ‌ ‌

5.4.1‌‌Mula‌‌Bandha‌  ‌
Mula‌‌Bandha‌‌is‌‌from‌M‌ ula‌,‌‌meaning‌‌variously‌‌root,‌‌base‌]‌‌ ‌beginning,‌‌foundation,‌‌origin‌‌  
or‌‌cause‌‌and‌‌Bandha‌‌‌meaning‌‌bond,‌‌fetter,or‌‌"catching‌‌hold‌‌of".‌‌Iyengar‌‌‌defines‌‌Mūla‌‌
‌
 
Bandha‌‌as‌‌"A‌‌posture‌‌where‌‌the‌‌body‌‌from‌‌the‌‌anus‌‌to‌‌the‌‌navel‌‌is‌‌contracted‌‌and‌‌lifted‌‌  
]‌‌
up‌‌and‌‌towards‌‌the‌‌spine."‌ ‌This‌‌is‌‌qualified‌‌in‌‌that‌‌the‌‌actual‌‌muscle‌‌contracted‌‌is‌‌not‌‌
 
the‌‌sphincter‌‌muscle‌‌nor‌‌the‌‌muscle‌‌which‌‌stops‌‌urination,‌‌but‌‌the‌‌muscle‌‌equidistant‌‌  
between‌‌the‌‌two.‌  ‌
5.4.2‌U
‌ ddiyana‌‌Bandha‌‌
   ‌
Uddiyana‌‌Bandha‌‌,‌‌also‌‌called‌‌abdominal‌‌lock‌‌or‌‌upward‌‌lifting‌‌lock,‌‌is‌‌the‌‌abdominal‌‌  
bandha‌‌described‌‌and‌‌employed‌‌in‌‌hatha‌‌yoga,‌‌in‌‌particular‌‌in‌‌the‌‌nauli‌‌purification.‌‌It‌‌  
involves,‌‌after‌‌having‌‌exhaled‌‌all‌‌the‌‌air‌‌out,‌‌pulling‌‌the‌‌abdomen‌‌under‌‌the‌‌rib‌‌cage‌‌by‌‌ 
taking‌‌a‌‌false‌‌inhale‌‌while‌‌holding‌‌the‌‌breath‌‌and‌‌then‌‌releasing‌‌the‌‌abdomen‌‌after‌‌a‌‌  
pause.‌‌The‌‌process‌‌is‌‌repeated‌‌many‌‌times‌‌before‌‌letting‌‌the‌‌air‌‌into‌‌the‌‌lungs,‌‌  
resuming‌‌normal‌‌breath‌  ‌
5.4.3‌‌Jalandhara‌‌bandha‌  ‌
‌
Jalandhara‌‌bandha‌‌comes‌‌from‌‌Sanskrit:‌J‌ ala‌,‌‌web‌‌or‌ ‌net‌‌and‌d
‌ hara‌,‌‌"holding".‌‌Bandha‌‌
 
means‌‌"bond;‌‌contracting".‌‌This‌‌bandha‌‌is‌‌performed‌‌by‌‌extending‌‌the‌‌neck‌‌and‌‌  
elevating‌‌the‌‌sternum‌‌(breastbone)‌‌before‌‌dropping‌‌the‌‌head‌‌so‌‌that‌‌the‌‌chin‌‌may‌‌rest‌‌
 
on‌‌the‌‌chest.‌‌Meanwhile,‌‌the‌‌tongue‌‌pushes‌‌up‌‌against‌‌the‌‌palate‌‌in‌‌the‌‌mouth.‌  ‌
5.5‌‌List‌‌of‌‌Basic‌‌Pranayama‌‌
   ‌
The‌‌basic‌‌form‌‌of‌‌Pranayama‌‌always‌‌includes‌‌three‌‌phases‌‌i.e.‌‌Puraka,‌‌Kumbhaka‌‌and‌‌  
Rechaka.‌‌Their‌‌basic‌‌technique‌‌as‌‌described‌‌earlier,‌‌remains‌‌the‌‌same‌‌albeit‌‌with‌‌some‌‌  
minor‌‌modifications‌‌leading‌‌to‌‌different‌‌varieties‌‌of‌‌Pranayama‌‌as‌‌we‌‌come‌‌across‌‌in‌‌  
tradition‌‌and‌‌in‌‌literature.‌‌These‌‌modifications‌‌may‌‌be‌‌in‌‌the‌‌form‌‌of‌‌closure‌‌of‌‌one‌‌or‌‌  
the‌‌other‌‌nostril,‌‌or‌‌the‌‌contraction‌‌of‌‌the‌‌air‌‌passage‌‌at‌‌the‌‌level‌‌of‌‌the‌‌free‌‌border‌‌of‌‌
 
soft‌‌palate‌‌or‌‌the‌‌vocal‌‌cords‌‌or‌‌using‌‌the‌‌mouth‌‌for‌‌inhalation‌‌etc.‌‌But‌‌in‌‌spite‌‌of‌‌these‌‌  
minor‌‌differences,‌‌the‌‌main‌‌technique‌‌of‌‌Puraka,‌‌Kumbhaka‌‌and‌‌Rechaka‌‌remains‌‌the‌‌  
same‌‌as‌‌described‌‌in‌‌the‌‌basic‌‌pattern‌‌of‌‌Pranayamic‌‌breathing.‌  ‌

5.5.1‌ ‌Anuloma-Viloma‌‌Pranayama‌  ‌

In‌‌this‌‌variety,‌‌one‌‌begins‌‌by‌‌performing‌‌Puraka‌‌through‌‌the‌‌left‌‌nostril‌‌at‌‌the‌‌start‌‌
 
keeping‌‌the‌‌right‌‌nostril‌‌closed.‌‌Then‌‌the‌‌Kumbhaka‌‌phase‌‌is‌‌maintained‌‌while‌‌keeping‌‌  
both‌‌the‌‌nostrils‌‌closed.‌‌Thereafter‌‌the‌‌Rechaka‌‌is‌‌performed‌‌through‌‌the‌‌right‌‌nostril‌‌  
keeping‌‌the‌‌left‌‌nostril‌‌closed.‌‌In‌‌the‌‌next‌‌breath,‌‌the‌‌whole‌‌process‌‌is‌‌reversed.‌‌The‌‌  
Puraka‌‌is‌‌done‌‌through‌‌the‌‌right‌‌and‌‌after‌‌Kumbhaka‌‌with‌‌both‌‌nostrils‌‌closed,‌‌the‌‌  
Rechaka‌‌is‌‌done‌‌through‌‌the‌‌left‌‌nostril.‌‌These‌‌two‌‌breaths‌‌together‌‌constitute‌‌the‌‌one‌‌  
round‌‌of‌‌Anuloma-Viloma‌‌Pranayama.‌  ‌

Sometimes,‌‌the‌‌Kumbhaka‌‌phase‌‌is‌‌not‌‌included‌‌in‌‌this‌‌practice‌‌and‌‌only‌‌the‌‌Puraka‌‌  
and‌‌the‌‌Rechaka‌‌is‌‌performed‌‌using‌‌one‌‌nostril‌‌at‌‌a‌‌time,‌‌alternately.‌‌Then‌‌it‌‌is‌‌known‌‌  
as‌‌Nadi-Shodhana‌‌Kriya‌‌or‌‌Mala-Shodhana‌‌Kriya.‌‌'Mala'‌‌is‌‌the‌‌term‌‌used‌‌for‌‌all‌‌the‌‌  
factors‌‌which‌‌disturb‌‌the‌‌functioning‌‌of‌‌body‌‌and‌‌mind.‌‌This‌‌Mala-Shodhana‌‌Kriya‌‌is‌‌an‌‌  
important‌‌method‌‌to‌‌eliminate‌‌these‌‌disturbing‌‌factors.‌‌Same‌‌is‌‌equally‌‌true‌‌even‌‌when‌‌  
the‌‌Kumbhaka‌‌phase‌‌is‌‌included,‌‌as‌‌in‌‌Anuloma-Viloma‌‌Pranayama.‌‌Therefore,‌‌in‌‌  
tradition‌‌it‌‌is‌‌strongly‌‌recommended‌‌that‌‌the‌‌S¡one‌‌should‌‌begin‌‌with‌‌this‌‌
 
alternate-nostril‌‌breathing,‌‌before‌‌undertaking‌‌the‌‌practice‌‌of‌‌other‌‌varieties‌‌of‌‌  
Pranayama.‌  ‌

The‌‌right‌‌hand‌‌is‌‌always‌‌used‌‌to‌‌close‌‌the‌‌nostril.‌‌The‌‌thumb‌‌is‌‌used‌‌for‌‌the‌‌closure‌‌of‌‌  
the‌‌right‌‌nostril‌‌while‌‌the‌‌ring‌‌and‌‌the‌‌little‌‌finger‌‌are‌‌used‌‌for‌‌the‌‌closure‌‌of‌‌the‌‌left‌‌
 
nostril.‌‌The‌‌forefinger‌‌and‌‌the‌‌middle‌‌finger‌‌are‌‌never‌‌used‌‌and‌‌are‌‌kept‌‌curled‌‌  
downward‌‌towards‌‌the‌‌palm.‌  ‌

 ‌
5.5.2‌‌Suryabhedana‌‌Pranayama‌  ‌

Just‌‌as‌‌in‌‌the‌‌Anuloma-Viloma‌‌variety,‌‌this‌‌also‌‌involves‌‌uni-nostril‌‌breathing‌‌except‌‌for‌‌  
the‌‌fact‌‌that‌‌it‌‌is‌‌not‌‌alternated.‌‌In‌‌every‌‌breath‌‌of‌‌this‌‌Pranayama,‌‌the‌‌P£raka‌‌is‌‌
 
performed‌‌through‌‌the‌‌right‌‌nostril‌‌and‌‌the‌‌Rechaka‌‌through‌‌left‌‌nostril.‌‌This‌‌breathing‌‌  
is‌‌thought‌‌to‌‌stimulate‌‌the‌‌Surya‌‌Nadi‌‌or‌‌the‌‌Pingala‌‌Nadi;‌‌and,‌‌therefore,‌‌it‌‌is‌‌known‌‌as‌‌ 
Suryabhedana‌‌Pranayama.‌‌On‌‌the‌‌activation‌‌of‌‌the‌‌Surya‌‌Nadi,‌‌the‌‌heat‌‌in‌‌the‌‌body‌‌  
increases.‌‌It‌‌is‌‌also‌‌expected‌‌to‌‌help‌‌in‌‌the‌‌process‌‌of‌‌awakening‌‌of‌‌Kundalini.‌  ‌

5.5.3.‌‌Ujjayi‌‌Pranayama‌  ‌

Herein,‌‌both‌‌the‌‌nostrils‌‌are‌‌kept‌‌open‌‌during‌‌Puraka‌‌and‌‌Rechaka‌‌but‌‌the‌‌glottis‌‌is‌‌  
kept‌‌partially‌‌closed,‌‌narrowing‌‌the‌‌air‌‌-‌‌passage‌‌at‌‌the‌‌level‌‌of‌‌vocal‌‌cords.‌‌This‌‌results‌‌
 
in‌‌the‌‌production‌‌of‌‌characteristic‌‌low‌‌pitch,‌‌hissing‌‌sound‌‌and‌‌depending‌‌upon‌‌the‌‌  
control‌‌over‌‌the‌‌flow‌‌of‌‌breath,‌‌is‌‌expected‌‌to‌‌be‌‌very‌‌smooth,‌‌uninterrupted‌‌and‌‌of‌‌  
uniform‌‌quality.‌‌In‌U‌ jjayi‌‌Pranayama‌‌‌one‌‌should‌‌keep‌‌his‌‌attention‌‌focussed‌‌on‌‌this‌‌  
sound,‌‌which‌‌makes‌‌the‌‌mind‌‌very‌‌quiet.‌‌Like‌‌the‌‌Suryabhedana‌‌variety,‌‌this‌‌also‌‌is‌‌  
said‌‌to‌‌increase‌‌the‌‌heat‌‌within‌‌the‌‌body.‌‌Following‌‌the‌‌Anuloma-Viloma,‌‌Ujjayi‌‌  
Pranayama‌‌‌is‌‌the‌‌next‌‌important‌‌practice‌‌and‌‌is‌‌always‌‌to‌‌be‌‌included‌‌in‌‌the‌‌daily‌‌  
Practice‌  ‌

5.5.4.‌‌Sitkari‌ ‌Pranayama‌  ‌

In‌‌this‌‌variety‌‌the‌‌Puraka‌‌is‌‌performed‌‌through‌‌the‌‌mouth,‌‌along‌‌the‌‌flat‌‌surface‌‌of‌‌the‌‌
 
tongue,‌‌while‌‌making‌‌the‌‌sound‌‌Sssi......Sssi,‌‌and‌‌therefore‌‌it‌‌is‌‌known‌‌as‌‌Sitkari‌‌(the‌‌ 
one‌‌which‌‌produces‌‌the‌‌sound‌‌Sssi......Sssi).‌‌The‌‌Rechaka‌‌is‌‌done‌‌through‌‌the‌‌nose‌‌  
using‌‌both‌‌the‌‌nostrils.‌  ‌

For‌‌this‌‌purpose‌‌in‌‌Puraka,‌‌the‌‌upper‌‌and‌‌the‌‌lower‌‌teeth‌‌are‌‌kept‌‌slightly‌‌apart‌‌and‌‌by‌‌  
making‌‌the‌‌tongue‌‌flat,‌‌its‌‌borders‌‌are‌‌pressed‌‌in‌‌the‌‌gap‌‌on‌‌both‌‌the‌‌sides,‌‌while‌‌in‌‌the‌‌  
front‌‌the‌‌tip‌‌of‌‌the‌‌tongue‌‌is‌‌turned‌‌down‌‌pressing‌‌against‌‌the‌‌inner‌‌surface‌‌of‌‌the‌‌lower‌‌  
teeth.‌‌This‌‌leaves‌‌a‌‌small‌‌gap‌‌in‌‌the‌‌front,‌‌through‌‌which‌‌the‌‌air‌‌is‌‌sucked‌‌in‌‌and‌‌as‌‌it‌‌
 
passes‌‌along‌‌the‌‌surface‌‌of‌‌the‌‌tongue;‌‌it‌‌makes‌‌the‌‌saliva‌‌which‌‌is‌‌continuously‌‌  
formed‌‌and‌‌coats‌‌the‌‌tongue,‌‌evaporate.‌‌This‌‌evaporation‌‌brings‌‌the‌‌feeling‌‌of‌‌  
coolness.‌‌At‌‌the‌‌end‌‌of‌‌Puraka,‌‌the‌‌mouth‌‌is‌‌completely‌‌closed‌‌and‌‌after‌‌doing‌‌the‌‌  
usual‌‌Kumbhaka,‌‌the‌‌Rechaka‌‌is‌‌performed‌‌through‌‌the‌‌nostrils‌‌as‌‌usual.‌‌The‌‌  
long-term‌‌practice‌‌of‌‌this‌‌variety,‌‌counterbalances‌‌the‌‌effects‌‌of‌‌activation‌‌of‌‌Surya‌‌Nadi‌‌  
and‌‌the‌‌heat‌‌produced‌‌by‌‌it,‌‌by‌‌bringing‌‌the‌‌cooling‌‌effect‌‌of‌‌its‌‌own.‌  ‌
  ‌

5.5.5.‌‌Shitali‌‌Pranayama‌  ‌

In‌‌this‌‌variety‌‌the‌‌Puraka‌‌is‌‌performed‌‌through‌‌the‌‌mouth,‌‌just‌‌as‌‌in‌‌Sitkari‌‌Pranayama.‌‌  
But‌‌herein‌‌the‌‌tongue,‌‌instead‌‌of‌‌being‌‌kept‌‌flat‌‌inside‌‌the‌‌mouth,‌‌is‌‌allowed‌‌to‌‌protrude‌‌  
outside‌‌the‌‌lips,‌‌and‌‌by‌‌curling‌‌up‌‌its‌‌sides‌‌it‌‌is‌‌formed‌‌into‌‌a‌‌shape‌‌resembling‌‌the‌‌
 
lower‌‌part‌‌of‌‌the‌‌beak‌‌of‌‌the‌‌crow.‌‌The‌‌air‌‌is‌‌inhaled‌‌through‌‌this‌‌beak‌‌like‌‌formation‌‌of‌‌
 
the‌‌tongue‌‌during‌‌Puraka,‌‌while‌‌the‌‌Rechaka‌‌is‌‌performed‌‌through‌‌both‌‌the‌‌nostrils.‌‌  
This‌‌variety‌‌also‌‌produces‌‌the‌‌feeling‌‌of‌‌'Shitalata'‌‌(the‌‌coolness)‌‌in‌‌the‌‌body‌‌and,‌‌  
therefore,‌‌it‌‌is‌‌known‌‌as‌‌Shitali‌‌Pranayama.‌  ‌

5.5.6.‌‌Bhramari‌‌Pranayama‌  ‌

In‌‌this‌‌variety,‌‌both‌‌the‌‌Puraka‌‌and‌‌Rechaka‌‌is‌‌performed‌‌through‌‌the‌‌nose‌‌using‌‌both‌‌  
the‌‌nostrils‌‌but‌‌throughout‌‌the‌‌process‌‌of‌‌inhalation‌‌and‌‌exhalation‌‌a‌‌soft‌‌humming‌‌  
sound‌‌resembling‌‌that‌‌of‌‌the‌‌'Bhramara'‌‌(the‌‌bee)‌‌is‌‌produced.‌‌This‌‌humming‌‌sound‌‌  
could‌‌be‌‌generated‌‌by‌‌slightly‌‌tightening‌‌the‌‌free‌‌border‌‌of‌‌the‌‌soft‌‌palate‌‌near‌‌Uvula‌‌ 
and‌‌narrowing‌‌the‌‌air‌‌passage‌‌between‌‌the‌‌nasopharynx‌‌and‌‌oropharynx‌‌i.e.‌‌the‌‌  
junction‌‌between‌‌the‌‌area‌‌of‌‌throat‌‌behind‌‌the‌‌nasal‌‌cavity‌‌and‌‌at‌‌the‌‌back‌‌of‌‌the‌‌mouth‌‌  
respectively.‌‌Just‌‌as‌‌the‌‌tension‌‌in‌‌the‌‌string‌‌of‌‌the‌‌musical‌‌instrument‌‌
   ‌

when‌‌plucked‌‌produces‌‌a‌‌vibrating‌‌sound;‌‌the‌‌plucking‌‌of‌‌the‌‌free‌‌border‌‌of‌‌the‌‌soft‌‌  
palate‌‌by‌‌the‌‌incoming‌‌and‌‌outgoing‌‌air‌‌currents‌‌produces‌‌this‌‌humming‌‌sound.‌‌In‌‌this‌‌  
variety‌‌one‌‌has‌‌to‌‌use‌‌the‌‌quality‌‌of‌‌the‌‌sound‌‌as‌‌a‌‌key‌‌to‌‌control‌‌the‌‌flow‌‌of‌‌the‌‌breath.‌‌ 
By‌‌focusing‌‌one's‌‌attention‌‌on‌‌this‌‌humming‌‌sound,‌‌the‌‌mind‌‌can‌‌become‌‌very‌‌tranquil‌‌  
and‌‌peaceful.‌  ‌

5.5.7.‌‌Murchana‌P
‌ ranayama‌  ‌

In‌‌this‌‌variety,‌‌the‌‌Puraka‌‌and‌‌the‌‌Kumbhaka‌‌phase‌‌is‌‌exactly‌‌the‌‌same‌‌as‌‌  
described‌‌in‌‌the‌‌basic‌‌pattern‌‌of‌‌Pranayamic‌‌breathing,‌‌before.‌‌Only‌‌in‌‌the‌‌  
Rechaka,‌‌there‌‌is‌‌some‌‌modification.‌‌Usually‌‌at‌‌the‌‌end‌‌of‌‌Kumbhaka‌‌and‌‌before‌‌  
beginning‌‌the‌‌Rechaka‌‌in‌‌basic‌‌pattern,‌‌one‌‌releases‌‌the‌‌Jalandhara‌‌Bandha,‌‌by‌‌  
making‌‌the‌‌neck‌‌straight‌‌and‌‌by‌‌opening‌‌the‌‌glottis.‌‌But‌‌in‌‌the‌‌Rechaka‌‌of‌‌the‌‌
 
Murchana‌‌Pranayama,‌‌though‌‌the‌‌glottis‌‌is‌‌opened‌‌fully,‌‌the‌‌neck‌‌remains‌‌in‌‌the‌‌  
bent‌‌position‌‌as‌‌in‌‌Kumbhaka‌‌phase.‌‌This‌‌partial‌‌continuation‌‌of‌‌Jalandhara‌‌  
Bandha,‌‌throughout‌‌the‌‌Rechaka‌‌phase‌‌results‌‌in‌‌the‌‌continuation‌‌of‌‌the‌‌  
pressure‌‌in‌‌front‌‌part‌‌of‌‌the‌‌neck,‌‌including‌‌on‌‌those‌‌blood‌‌vessels‌‌and‌‌nerves‌‌on‌‌ 
either‌‌side‌‌of‌‌the‌‌laryngeal‌‌box,‌‌which‌‌are‌‌known‌‌as‌‌Vijnana‌‌Nadis,‌‌This‌‌ 
stimulation‌‌of‌‌the‌‌Vijnana‌‌Nadis‌‌(which‌‌probably‌‌could‌‌be‌‌identified‌‌as‌‌the‌‌carotid‌‌ 
bodies‌‌in‌‌modern‌‌anatomy)‌‌affects‌‌the‌‌function‌‌of‌‌the‌‌brain‌‌and‌‌influences‌‌the‌‌
 
state‌‌of‌‌consciousness‌‌making‌‌one‌‌slightly‌‌oblivious‌‌of‌‌the‌‌external‌‌world.‌‌This‌‌ 
peculiar‌‌state‌‌is‌‌known‌‌as‌‌the‌‌state‌‌of‌‌Murchha‌‌or‌‌the‌‌state‌‌of‌‌unconsciousness‌‌  
and‌‌therefore‌‌the‌‌variety‌‌of‌‌Pranayama‌‌leading‌‌to‌‌this‌‌state‌‌is‌‌known‌‌as‌‌ 
Murchhana‌‌Pranayama.‌  ‌

5.5.8.‌‌Plavini‌P
‌ ranayama‌  ‌

In‌‌this‌‌variety,‌‌one‌‌first‌‌does‌‌what‌‌is‌‌known‌‌as‌‌Vayu‌‌Bhakshana‌‌i.e.‌‌deliberately‌‌  
swallowing‌‌the‌‌air‌‌by‌‌gulping‌‌it‌‌down‌‌through‌‌the‌‌mouth‌‌and‌‌filling‌‌the‌‌stomach‌‌  
with‌‌it,‌‌to‌‌its‌‌maximum‌‌capacity.‌‌Thereafter‌‌one‌‌performs‌‌the‌‌Puraka‌‌-‌‌Kumbhaka‌‌  
-‌‌Rechaka‌‌part‌‌of‌‌Pranayama‌‌as‌‌usual.‌‌The‌‌already‌‌accumulated‌‌air‌‌in‌‌the‌‌  
stomach,‌‌alongwith‌‌the‌‌air‌‌present‌‌in‌‌the‌‌fully‌‌expanded‌‌chest,‌‌now‌‌increases‌‌the‌‌  
buoyancy‌‌of‌‌the‌‌body‌‌during‌‌the‌‌Kumbhaka‌‌phase‌‌and‌‌if‌‌the‌‌individual‌‌is‌‌  
swimming‌‌in‌‌the‌‌water,‌‌it‌‌would‌‌make‌‌him‌‌plava‌‌i.e.‌‌float‌‌on‌‌the‌‌water‌‌very‌‌easily.‌‌  
That‌‌is‌‌why‌‌this‌‌variety‌‌is‌‌known‌‌as‌‌Plavini.‌‌But‌‌this‌‌increased‌‌possibility‌‌of‌‌the‌‌
 
floating‌‌on‌‌water‌‌is‌‌only‌‌an‌‌outer‌‌facade.‌‌Its‌‌real‌‌significance‌‌lies‌‌in‌‌the‌‌
 
intensification‌‌of‌‌inner‌‌sensations‌‌as‌‌a‌‌combined‌‌result‌‌of‌‌stretching‌‌of‌‌the‌‌  
expanding‌‌stomach‌‌wall‌‌and‌‌also‌‌of‌‌the‌‌lungs.‌‌Through‌‌the‌‌enhanced‌‌awareness‌‌  
of‌‌these‌‌sensations,‌‌one‌‌can‌‌gain‌‌a‌‌more‌‌easy‌‌access‌‌to‌‌the‌‌subtle‌‌field‌‌of‌‌  
Pranayama.‌  ‌

5.3.9.‌‌Bhastrika‌P
‌ ranayama‌  ‌

One‌‌single‌‌cycle‌‌of‌‌this‌‌variety‌‌consists‌‌of‌‌two‌‌parts.‌‌First‌‌part‌‌begins‌‌with‌‌quick‌‌
 
expulsions‌‌of‌‌breath‌‌following‌‌one‌‌another‌‌in‌‌rapid‌‌succession.‌‌When‌‌a‌‌necessary‌‌  
number‌‌of‌‌expulsions‌‌(say‌‌20‌‌or‌‌40),‌‌is‌‌done,‌‌then‌‌the‌‌second‌‌part‌‌begins.‌‌This‌‌consists‌‌
 
of‌‌the‌‌usual‌‌Puraka,‌‌Kumbhaka‌‌and‌‌Rechaka‌‌form‌‌of‌‌Pranayama.‌  ‌

Thus‌‌in‌‌this‌‌variety‌‌of‌‌Pranayama,‌‌one‌‌additional‌‌type‌‌of‌‌breathing‌‌pattern‌‌is‌‌
 
incorporated,‌‌which‌‌distinctly‌‌differs‌‌from‌‌the‌‌slow‌‌and‌‌deep‌‌breathing‌‌pattern‌‌of‌‌all‌‌the‌‌
 
earlier‌‌varieties‌‌of‌‌Pranayama.‌‌Besides‌‌being‌‌a‌‌part‌‌of‌‌Bhastrika‌‌Pranayama,‌‌this‌‌fast‌‌  
breathing‌‌pattern‌‌has‌‌also‌‌an‌‌independent‌‌position‌‌as‌‌one‌‌of‌‌the‌‌cleansing‌‌processes‌‌of‌ 
Yoga‌‌i.e.‌‌the‌‌Shodhan‌‌Kriyas‌‌and‌‌there‌‌it‌‌is‌‌known‌‌as‌‌Kapalbhati‌‌Kriya.‌  ‌
In‌‌Kapalabhati‌‌Kriya,‌‌the‌‌active‌‌exhalation‌‌and‌‌passive‌‌inhalation‌‌is‌‌brought‌‌about‌‌  
mainly‌‌by‌‌the‌‌movement‌‌of‌‌abdominal‌‌muscles.‌‌The‌‌chest‌‌is‌‌expanded‌‌only‌‌mid-way‌‌  
and‌‌not‌‌fully;‌‌and‌‌is‌‌kept‌‌fixed‌‌in‌‌the‌‌same‌‌position,‌‌all‌‌throughout‌‌the‌‌practice.‌‌The‌‌
 
expulsion‌‌of‌‌the‌‌breath‌‌is‌‌brought‌‌about‌‌by‌‌the‌‌rapid‌‌inward‌‌stroke‌‌of‌‌the‌‌abdominal‌‌  
muscles‌‌and‌‌at‌‌the‌‌end‌‌of‌‌each‌‌expulsion,‌‌the‌‌abdominal‌‌muscles‌‌are‌‌immediately‌‌and‌‌  
fully‌‌relaxed,‌‌which‌‌then‌‌go‌‌back‌‌to‌‌its‌‌original‌‌un-contracted‌‌position.‌‌This‌‌makes‌‌the‌‌  
breath‌‌come-in,‌‌passively‌‌and‌‌automatically.‌‌This‌‌rapid‌‌contraction‌‌and‌‌relaxation‌‌of‌‌the‌‌  
abdominal‌‌muscles‌‌is‌‌performed‌‌at‌‌a‌‌very‌‌fast‌‌rate‌‌of‌‌approximately‌‌two‌‌strokes‌‌per‌‌  
second.‌‌    ‌

When‌‌performed‌‌as‌‌a‌‌part‌‌of‌‌Bhastrika‌‌Pranayama‌‌the‌‌usual‌‌Pranayamic‌‌deep‌‌and‌ 
slow‌‌Puraka‌‌is‌‌performed‌‌after‌‌the‌‌20‌‌to‌‌40‌‌strokes‌‌of‌‌Kapalabhati.‌‌The‌‌Kumbhaka‌‌  
phase‌‌which‌‌follows,‌‌is‌‌usually‌‌more‌‌prolonged‌‌because‌‌due‌‌to‌‌preceding‌‌fast‌‌breathing‌‌  
of‌‌Kapalabhati,‌‌one‌‌is‌‌able‌‌to‌‌maintain‌‌the‌‌phase‌‌of‌‌inner‌‌breath‌‌retention‌‌more‌‌easily‌‌ 
and‌‌for‌‌a‌‌fairly‌‌long‌‌time.‌‌The‌‌Rechaka‌‌phase‌‌at‌‌the‌‌end‌‌is‌‌as‌‌usual.‌‌This‌‌Bhastrika‌‌
 
Pranayama,‌‌due‌‌to‌‌its‌‌fast‌‌breathing‌‌part‌‌and‌‌also‌‌due‌‌to‌‌the‌‌longer‌‌Kumbhaka‌‌phase‌‌  
has‌‌a‌‌very‌‌honoured‌‌place‌‌in‌‌the‌‌daily‌‌practice‌‌of‌‌Pranayama‌  ‌

  ‌
6.‌‌Bibliography‌  ‌
 ‌