Pranayama

Pranayama is a breathing exercise according to Patanjali, in his Yoga Sutras. Pranayama is inhalation, retention and exhalation of the breath.

The word pranayama is made of two roots: prana and ayama. Prana includes the breath, but more accurately signifies the vital energy. Ayama is defined as 'extension'. Thus, the word pranayama can be understood as the extension of prana.

A pranayama practitioner receives prana on inhalation, savors the energy of prana by retaining the breath, and empties all thoughts and emotions on exhalation, surrendering the individual "I" energy to the universal energy. Pranayama thereby influences the flow of prana through the 350,000 nadis that run through the gross and subtle/spiritual body.

Pranayama has been reported to be beneficial in treating a range of stress related disorders, relieving symptoms of asthma, and reducing signs of oxidative stress.

The practice of pranayama develops a steady mind, strong will-power, and sound judgement, and also claim that sustained pranayama practice extends life and enhances perception. Pranayama is a powerful practice that requires direction.

A strong basis in yoga asana is a prerequisite for pranayama, and new practitioners should consult with an experienced teacher.

Techniques of Pranayama

There are a number of specific breathing methods of Pranayama, some of which are intended as standalone, others are meant to be incorporated and sustained as part of a larger yogic practice. A partial list of these are below: 

Dhirga Pranayama

It means "long breath" and also called "three part breath" - a cyclic breath where, with each inhalation, the lower abdomen, ribcage, and upper chest are filled in turn with air, to fill the lungs to capacity, and to provide focus on the breath cycle.

Ujjayi Pranayama

It means "victorious breath" and also known as "ocean breath" for the sound produced. Ujjayi breathing consists of breathing through the nose with the throat tightened so that an "ahh" sound or hissing sound is produced. Ujjayi breathing can be combined with other methods of Pranayama such as Dhirga Pranayama.

Kapalabhati Pranayama

It means "breath of fire" and is a series of forced exhalatations where the lungs are first emptied with a full exhalation, followed by a round of quick, forceful exhalations through the nose Kapalabhati breathing is meant to have an energizing, cleansing effect.

Bhramari Pranayama

In this Pranayama exhalating sound is similar to "Flying Beetle". In this, both palms resting on face to be able to close your eyes with middle fingers, ears with thumbs, nostrils (below middle cartilage bone) by ring fingers while first finger & little fingers rest above eyebrows & at chin respectively. Inhale slowly to full lung capacity. Exhale through nostrils to produce a sound of "ma-kar" while closing eyes & ears fully & nostrils to suit, spreading vibrations of "m-kar" all over the face, nasal cavities & skull. Take a second breath & repeat as many times. This usually has energizing & cleansing effect, especially on sinus cavities & throat organs.

Tummo Pranayama

Tummo is mainly the practice of generating Psychic Heat by the Mantra, Pranayama and Shaktipat.

Conclusion & function

Pranayama is a way of expanding the Prana. Prana is a subtle invisible force. It is the life-force of body. It connects the body and the mind, because it is connected on one side with the body and on the other side with the mind. The body and the mind have no direct connection. They are connected through Prana only and this Prana is different from the breathing.

Prana is not Svasa. The respiratory breath that moves within nostrils is not Prana. It is called Svasa Vayu. The process of regulation of breath is given the name Pranayama, because this is the way to ultimately gain control over the subtle life-force that is present within as Prana.  

With practice of Asanas, there should be effort towards the regulation of the Prana. Therefore, Asana and Pranayama go together. There is an intimate relation between the activity of the physical body and that of the Prana.

The Prana is the total energy, which pervades the entire physical system and acts as a medium between the body and mind. The Prana is subtler than the body but grosser than the mind. The breathing process,-inhalation, exhalation and retention-does not constitute the Prana by itself, but is an indication that the Prana is working.

We cannot see the Prana. But we can feel its existence by the processes of respiration. Some think that there are many Pranas and others think it is one. The Prana is really a single energy, but appears to be diverse when viewed from its different functions.

When we breathe out, the Prana operates in one of its functional forms. When we breathe in the Apana functions, the ingoing breath is the effect of the activity of the Apana.

The center of the Prana is in the heart, that of the Apana in the anus. The third function called Samana, the equalizing force. Its center is the navel. It digests food by creating fire in the body and it also equalizes the remaining functions in the system. The fourth function of the Prana is called Udana. Its seat is in the throat. It prompts speech and, on death, separates the system of the Prana from the body. The fifth function is called Vyana, a force which pervades the whole body and maintains the continuity of the circulation of blood throughout the system. These are main five function of the Prana.

It has also many other functions such as belching, opening and closing of the eyelids, causing hunger, yawning and nourishing the body. When it does these five secondary functions, it goes by the names of Naga, Kurma, Krikara, Devadatta and Dhananjaya, respectively. The essence of the Prana is activity. It is the Prana that makes the heart beat; the lungs function and the stomach secrete juices. Hence, neither breathing nor lung-function ceases till death.

The Prana never goes to sleep, just as the heart never stops beating. The Prana is regarded as the watchman of the body.

Cautions

Pranayama techniques can disrupt the balance of a person's life, if precautions not taken properly. The achievement of Pranayama is linked with the physical and mental activity of our, daily routine. Only when a perfect order is achieved in the routine of life can we expect perfect mastery over breath and vital pulsations.

It may be dangerous to attempt it in beginning with the control of breath. Trying to control the breath without a control of our daily movements and reactions to others will produce problems. Any experiment with the breath results in a stimulation of the energy centers on the etheric plane.

When the physical and emotional stuff is not sufficiently purified beforehand, this results in great strain to the nerves and the vascular system. So it is recommended that Pranayama should be practiced under the direction of an experienced teacher.