Benefits of Pranayama

Importance and Benefits of Pranayama

“The illusory Samsaric Vasana that has arisen through the practice of many lives, never perishes except through the practice of Yoga for a long time. It is not possible on the part of one to control the mind by sitting up again and again except through the approved means” (Muktikopanishad).
“How could Jnana, capable of giving Moksha, arise certainly without Yoga? And even Yoga becomes powerless in securing Moksha when it is devoid of Jnana. So the aspirant after emancipation should practise (firmly) both Yoga and Jnana” (Yogatattva Upanishad).

“Tatah kshiyate prakasavaranam—Thence the covering of the light is destroyed” (Yoga Sutras—II-52). Tamas and Rajas constitute the covering or veil. This veil is removed by the practice of Pranayama. After the veil is removed, the real nature of the soul is realised. The Chitta is by itself made up of the Sattvic particles, but it is enveloped by Rajas and Tamas, just as the fire is enveloped by smoke. There is no purificatory action greater than Pranayama. Pranayama gives purity and the light of knowledge shines.

The Karma of the Yogi, which covers up the discriminative knowledge is destroyed as he practises Pranayama. By the magic panorama of desire, the essence, which is luminous by nature is covered up and the Jiva or individual soul is directed towards vice. This Karma of the Yogi which covers up the Light and binds him to repeated births, becomes attenuated by the practice of Pranayama every moment and is destroyed eventually. The afflictions and sins constitute the cover according to Vachaspati.

Manu says: “Let the defects be burnt up by Pranayama.” Vishnu Purana speaks of Pranayama as an accessory to Yoga: “He who wants the air known as Prana by practice is said to have secured Pranayama.”

“Dharanasu cha yogyata manasah—The mind becomes fit for concentration” (Yoga Sutras, II-53). You will be able to concentrate the mind, nicely after this veil of the light has been removed. The mind will be quite steady like the flame in a windless place as the disturbing energy has been removed. The word Pranayama is sometimes used collectively for inhalation, retention and exhalation of breath and sometimes for each of these severally. When the Prana Vayu moves in the Akasa-Tattva, the breathing will be lessened. At this time it will be easy to stop the breath. The velocity of the mind will be slowly lessened by Pranayama. It will induce Vairagya.

If you can suspend one inch or digit of breath inside, you will obtain the powers of foretelling; if you can suspend two inches within, you will get the power of thought-reading, for suspending the breath for three inches, levitation; for four inches, psychometry, clairaudience, etc; for five inches, moving about unseen by anybody in the world; for six inches, the power of ‘Kaya Siddhi’; for seven inches, entering the body of another man (Parakaya Pravesa); for eight inches, the power to remain always young; for nine inches, the power to make Devas to work as your servants; for ten inches Anima, Mahima and other Siddhis; and for eleven inches, you will attain oneness with Paramatman. When through great practice the Yogi can perform Kumbhaka for full three hours, then he can balance himself on his thumb. He undoubtedly attains all kinds of Siddhis. Just as fire destroys the fuel, so also Pranayama destroys the bundles of sins.

Pratyahara makes the mind calm. Dharana steadies the mind. Dhyana makes one forget the body and the world. Samadhi brings infinite Bliss, Knowledge, Peace and Liberation.

During Yogic Samadhi, the flame of the Yogagni (fire of Yoga) extending from navel to the head melts the Amrita in the Brahmarandhra. The Yogi drinks this with joy and ecstasy. He can remain without food and drink for months by drinking this Yogic nectar alone.

The body becomes lean, strong and healthy. Too much fat is reduced. There is lustre in the face. Eyes sparkle like a diamond. The practitioner becomes very handsome. Voice becomes sweet and melodious. The inner Anahata sounds are distinctly heard. The student is free from all sorts of diseases. He gets established in Brahmacharya. Semen gets firm and steady. The Jatharagni (gastric fire) is augmented. The student becomes so perfect in Brahmacharya that his mind will not be shaken even if a fairy tries to embrace him. Appetite becomes keen. Nadis are purified. The Vikshepa is removed and the mind becomes one-pointed. Rajas and Tamas are destroyed. The mind is prepared for Dharana and Dhyana.

The excretions become scanty. Steady practice arouses inner spiritual light, happiness and peace of mind. It makes him an Urdhvareto-Yogi. Advanced students only will get all the other Siddhis mentioned above.

The mind of a man can be made to transcend ordinary experience and exist on a plane higher than that of reason known as superconscious state of concentration and get beyond the limit of concentration. He comes face to face with facts which ordinary consciousness cannot comprehend. This ought to be achieved by proper training and manipulation of the subtle forces of the body so as to cause them to give, as it were, an upward push to the mind into the higher regions. When the mind is so raised into the superconscious state of perception, it begins to act from there and experiences higher facts and higher knowledge. Such is the ultimate object of Yoga, which can be achieved by the practice of Pranayama. The control of the vibratory Prana means to a Yogi, the kindling of the fire of supreme knowledge, the realisation of the Self.

Pranayama While Walking

Pranayama While Walking

Walk with head up, shoulders back and with chest expanded. Inhale slowly through both nostrils counting OM mentally 3 times, one count for each step. Then retain the breath till you count 12 OMs. Then exhale slowly through both nostrils till you count 6 OMs. Take the respiratory pause or rest after one Pranayama counting 12 OMs. If you find it difficult to count OM with each step, count OM without having any concern with the steps.

Kapalabhati can also be done during walking. Those who are very busy can practise the above Pranayama during their morning and evening walks. It is like killing two birds with one stone. You will find it very pleasant to practise Pranayama while walking in an open place, when delightful gentle breeze is blowing. You will be invigorated and innervated quickly to a considerable degree. Practise, feel and realise the marked, beneficial influence of this kind of Pranayama. Those who walk briskly, repeating OM mentally or verbally do practise natural Pranayama without any effort.

Pranayama During Meditation

Pranayama During Meditation

If you do concentration and meditation, Pranayama, comes by itself. The breath becomes slower and slower. We will practise this Pranayama daily unconsciously. When you are reading a sensational storybook or when you are solving a mathematical problem, your mind is really very much absorbed in the subject-matter. If you closely watch your breath on these occasions, you will find that the breath has become very very slow. When you see a tragical story being enacted in the theater or a film-show, when you hear a very sad striking news or some glad tidings, when you shed tears either of joy or sorrow, or burst into laughter, the breath is slackened—Pranayama comes by itself. In those Yogic students who practise Sirshasana, Pranayama comes by itself. It is obvious from these examples that when the mind is deeply concentrated on any subject, the respiration slows down or stops. Pranayama is being done automatically. Mind and Prana are intimately connected. If you turn your attention to watch the breath on those occasions, it will regain its normal state. Pranayama comes by itself to those who are deeply absorbed in doing Japa, Dhyana or Brahma-Vichara (enquiry of Atman).

Prana, mind and Virya (seminal energy) are under one Sambandha (connection). If you can control the mind, Prana and Virya are controlled by themselves. If you can control Prana, mind and Virya are controlled by themselves. If you control the Virya by remaining as an Akhanda Brahmachari without emission of even a single drop of semen for 12 years, mind and Prana are controlled by themselves. Just as there is connection between wind and fire (light), so also there is connection between Prana and mind. Wind fans the fire. Prana also fans the mind. If there is no wind, fire or light gets steady. Hatha Yogins approach Brahman by controlling Prana. Raja Yogins approach Brahman by controlling mind.

In this Pranayama you need not close the nostrils. Simply close the eyes if you practise it in a sitting posture. Forget the body and concentrate. If you practise this during walking, just feel minutely the movement of the air that is inhaled and exhaled.

Deep Breathing Exercise

Deep Breathing Exercise

Each deep breathing consists of a very full inhalation, through the nose and a deep, steady exhalation also, through the nose. Inhale slowly as much as you can do. Exhale slowly as much as you can do. During inhalation, observe the following rules:

1. Stand up. Place the hands on the hips, the elbows will be out and not forced backward. Stand at ease.
2. Lengthen the chest straight upwards. Press the hip bones with the hands in downward direction. A vacuum will be formed by this act and the air will rush in of its own accord.
3. Keep the nostrils wide open. Do not use the nose as a suction pump. It should serve as a passive passage for both the inhaled and the exhaled air. Do not make any sound when you inhale and exhale. Remember that correct breathing is noiseless.
4. Stretch the whole upper part of the trunk.
5. Do not arch the upper chest into a cramped position. Keep the abdomen naturally relaxed.
6. Do not bend the head far backwards. Do not draw the abdomen inwards. Do not force the shoulders back. Lift the shoulders up.

During the exhalation observe the following rules carefully:

1. Allow the ribs and the whole upper part of the trunk to sink down gradually.
2. Draw the lower ribs and abdomen upwards—slowly.
3. Do not bend the body too much forward. Arching of the chest should be avoided. Keep the head, neck and trunk in a straight line. Contract the chest. Do not breathe the air out through the mouth. Exhale very, very slowly without producing any noise.
4. Expiration simply takes place by relaxing the inspiratory muscles. The chest falls down by its own weight and expels the air out through the nose.
5. In the beginning, do not retain the breath after inhalation. When the process of inhalation is over begin exhalation at once. When you have sufficiently advanced in your practice, you can slowly retain the breath from five seconds to one minute according to your capacity.
6. When one round of three deep breathings is over, you can take a little rest, ‘Respiratory pause’—by taking a few normal breaths. Then start the second round. During the pause, stand still in a comfortable position with hands on hips. The number of rounds can be fixed according to the capacity of the practitioner. Do 3 or 4 rounds and increase one round every week. Deep breathing is only a variety of Pranayama.

Control of Breath

Control of Breath

The first important step is to master the Asana of posture or to control the body. The next exercise is Pranayama. Correct posture is indispensably requisite for the successful practice of Pranayama. An easy comfortable posture is Asana. That pose is the best which continues to be comfortable for the greatest length of time. Chest, neck, and head must be in one vertical line. You should not bend the body either forwards or laterally, i.e., either on the right or left side. You should not sit crooked. You should not allow the body to collapse. You must not bend the body either forwards or backwards. By regular practice the mastery over the pose will come by itself. Fatty people will find it difficult to practise the Padma Asana or the Lotus Pose. They can sit on the Sukha Asana (comfortable pose) or Siddha Asana (perfected pose). You need not wait for practising Pranayama till you get full mastery over the Asana. Practise Asana and side by side you can practise Pranayama also. In course of time, you will acquire perfection in both. Pranayama can also be practised by sitting in the chair erect.

In Bhagavad-Gita, the Immortal Song of Lord Krishna, you will find a beautiful description of seat and pose: “In a pure secret place by himself established in a fixed seat of his own, neither too high nor too low, with cloth, black antelope-skin and Kusa grass one over the other, there, making the mind one-pointed, with thought and the functions of the senses controlled, steady on his seat, he should practise Yoga for the purification of the Self, holding the body, head and neck erect, firm, gazing steadily at the tip of the nose without looking around” (Ch. VI—10,11, & 12).
Pranayama is the control of the Prana and the vital forces of the body. It is regulation of the breath. This is the most important step. The aim of Pranayama is the control of Prana. Pranayama begins with the regulation of the breath for having control over the life-currents or inner vital force. In other words, Pranayama is the perfect control of the life-currents through control of breath. Breath is external manifestation of the gross Prana. A correct habit of breathing must be established by the regular practice of Pranayama. In ordinary worldly persons the breathing is irregular.

If you can control the Prana you can completely control all the forces of the Universe, mental and physical. The Yogi can also control the Omnipresent manifesting power out of which all energies take their origin, whether concerning magnetism, electricity, gravitation, cohesion, nerve-currents, vital forces or thought-vibrations, in fact the total forces of the Universe, physical and mental.

If one controls the breath or Prana, the mind also is controlled. He who has controlled his mind has also controlled his breath. If one is suspended, the other is also suspended. If the mind and Prana are both controlled one gets liberation from the round of births and deaths and attains immortality. There is intimate connection between the mind, Prana and semen. If one controls the seminal energy, the mind and Prana are also controlled. He who has controlled his seminal energy has also controlled his Prana and mind.

He who practises Pranayama will have good appetite, cheerfulness, handsome figure, good strength, courage, enthusiasm, a high standard of health, vigour and vitality and good concentration of mind. Pranayama is quite suitable for the Westerners also. A Yogi measures the span of his life not by the number of years but by the number of his breaths. You can take in a certain amount of energy or Prana from the atmospheric air along with each breath. Vital capacity is the capacity shown by the largest quantity of air a man can inhale after the deepest possible exhalation. A man takes fifteen breaths in a minute. The total number of breaths comes to 21,600 times per day.

What is Pranayama

Tasmin sati svasaprasvasayor-gativicchedah pranayamah—“Regulation of breath or the control of Prana is the stoppage of inhalation and exhalation, which follows after securing that steadiness of posture or seat.”

This is the definition of Pranayama in the Yoga-sutras of Patanjali.
‘Svasa’ means inspiratory breath. ‘Prasvasa’ means expiratory breath. You can take up the practice of Pranayama after you have gained steadiness in your Asana (seat). If you can sit for 3 hour in one Asana, continuously at one stretch, you have gained mastery over the Asana. If you are able to sit from half to one hour even, you can take up the practice of Pranayama. You can hardly make any spiritual progress without the practice of Pranayama.

Prana is Vyashti, when the individual is concerned. The sum total of the cosmic energy or cosmic Prana is Hiranyagarbha who is known as the floating ‘Golden-Egg’. Hiranyagarbha is Samashti Prana. One match stick is Vyashti (single). The whole match box is Samashti. A single mango-tree is Vyashti. The whole mango grove is Samashti. The energy in the body is Prana. By controlling the motion of the lungs or respiratory organs, we can control the Prana that is vibrating inside. By control of Prana, the mind can be easily controlled, because the mind is fastened to the Prana, like the bird to the string. Just as the bird that is tied to a post by a string, after flying here and there, finds its resting place in the post, so also this mind-bird after running hither and thither, in various sensual objects, finds its resting place during deep sleep in the Prana.

Pranayama (According to the Gita)
Apane juhvati pranam pranepanam tathapare; Pranapanagatee ruddhva pranayamaparayanah (Gita, Ch. IV-29.). Others offer Prana (outgoing breath) in Apana (incoming breath) and Apana in Prana, restraining the passage of Prana and Apana, absorbed in Pranayama. Pranayama is a precious Yajna (sacrifice). Some practise the kind of Pranayama called Puraka (filling in). Some practise the kind of Pranayama called Rechaka (emptying). Some are engaged in the practice of Pranayama called Kumbhaka, by impeding the outward passage of air, through the nostrils and the mouth, and by impeding the inward passage of the air, in the opposite direction.

Viloma Pranayama

VILOMA PRANAYAMA
Viloma means against a natural order. In this pranayama inhalation or exhalation is not a continuous process but is interrupted by several pauses. It can be done either lying down or in a sitting position.

How to do :Lie straight and relaxed on a blanket on the floor. Close your eyes and lie quietly for a minute. Exhale completely until lungs feel empty. Inhale for 2 or 3 seconds, pause and hold the breath for 2 or 3 seconds. Repeat this process until the lungs are completely full. One complete inhalation may include 4 to 5 pauses. There should be no strain throughout the practice. Hold the breath for a second or two. Exhale for 2 or 3 seconds, pause and hold the breath for 2 or 3 seconds and repeat this process until the lungs feel completely empty. One complete exhalation may include 4 to 5 pauses. Gradually release the grip on the abdomen. Inhale and rest in 'Shava Asana'. This complete one cycle of Viloma. Repeat for 8 to 12 minutes or as long as no strain is left.

Major Benefits :
This practice brings a feeling of ease and lightness to the body. It is suitable for beginners and invalids. Strengthens the respiratory system.

Kapalbharti Pranayama

KAPALABHATI PRANAYAMA

Kapala means skull and Bhati means light or luster. In this pranayama inhalation is slow and exhalation is vigorous with a split second of retention after each out-breath.

How to do :Sit straight in any comfortable position either with legs crossed or in a lotus position. Exhale whatever breath in the lungs. Inhale slowly, relaxing the abdomen allowing the air to return gently to the lungs. Exhale with a quick, strong blast of air. Contract the abdominal muscles quickly causing the diaphragm to rise and force the air out of the lungs. Retain for a split second and repeat for four to eight blasts. This complete one cycle of Kapalabhati. Relax and take few slow and deep breaths in between the cycles.

Yoga Pranayamas

Pranayamas are breathing exercises designed to cleanse the body and focus the mind. Each pranayama should be performed in a sitting pose. The eyes should remain closed, and the tip of the tongue should touch the roof of the mouth.Meditation and Pranayama are best practiced from a comfortable sitting posture which avoids discomfort in the body, permitting the practitioner to focus on the meditation/exercise. The following are some of the various sitting postures used for meditation/Pranayama. Experiment with each until you find the one that works for you.

Sukhasana: The Easy PoseRock forward so you are sitting on your pelvis, rather than tail-bone. Fold your legs so your feet rest underneath the thighs. Rest hands either on the knees in the Chin mudra, or hold folded in your lap.This pose can be uncomforable if your hip flexors are tight, and prevent the knees from coming down toward the floor. If you are unable to sit directly on your pelvis, it will feel like you are about to fall over backwards

Arddha Padmasana: Half Lotus PoseSitting as in Easy Pose above, lift one leg and rest it on the opposite thigh, this will push one knee to the floor, and can give you a more stable base.This pose can be uncomfortable if your hip flexors are too tight, causing the raised knee to float too high off the ground

Padmasana: Lotus PoseSitting as in Easy Pose above, Raise both feet and rest them on the opposite thighs. Lotus pose is the most stable sitting posture, and is a great pose for opening and stretching the hip flexors.This pose can be uncomfortable if your legs lock too tightly around your feet, causing them to fall asleep. This pose can also put uncomfortable pressure on your knees.

Vajrasana: The Pelvic or Kneeling PoseKneel down on the floor, keeping the knees together. Sit slowly back on the legs. Let the majority of the weight fall on the ankles. Place a pillow between the thighs and calves to take pressure off the knees.

Veerasana: The Heroic PoseFold back the left leg until it touches the right thigh or buttock. Cross the right leg over the left thigh, and pull the right heel back so it touches the left buttock or thigh.

Deergha Swasam: Complete BreathThis pranayama teaches the body how to breathe again. To achieve a complete breath, breathe slow and deep through the nose with the tip of the tongue touching the roof of the mouth. Breathe first into the diaphragm; filling the stomach with air. Continue to fill the chest cavity with air; expanding the chest. Finally, lift the shoulders slightly to complete the breath, and pull the last bit of oxygen into your lungs. To exhale, relax the shoulders, chest, and diaphragm expelling all air through the nose. Pull your stomach in as far as you can.Each breath should ideally take one minute with a 30 second inhale and a 30 second exhale.

Brahmari: Humming BeeThis pranayama teaches you how to control your breathing so your exhales come smoothly. Enter in to a meditative state of mind, and slow your breathing. Breathe with complete breaths. Begin humming quietly to yourself with each exhale. Listen to the tone and pitch of the hum. Work on smoothing the exhale so the tone and pitch do not change.

Kapalabhati: Skull ShiningPerforming Kapalabhati is very easy. The lungs, when opened, act as a vacuum. Therefore, you will not have to focus on breathing, merely moving your diaphragm. Using your abdominal muscles, move the diaphragm in and out while keeping your lungs open. As the diaphragm is forced in, air will be forced out of the lungs. As the diaphragm is allowed to relax, air will be drawn in to your lungs. Increase the speed of your contractions until you are rapidly breathing. Give equal force to both the exhalation and the inhalation. Kapalabhati is preliminary to practicing Bastrika.It is not uncommon for a student to experience the symptoms of, or indeed actual, hyperventilation. Therefore, this exercise must be approached with total mindfulness, with the student stopping prior to total hyperventilation. The goal is to saturate the lungs and bloodstream with oxygen, not to pass out.

Bastrika: BellowsPerform the same rapid breathing as in Kapalabhati, as many times as is comfortable for you, but give slightly extra force to exhalation. Inhale slowly and hold the breath. While the breath is being held, bend the neck, bringing the chin as close to the chest as possible. Hold the breath as long as is comfortable for you. Raise the head up slowly and exhale the breath evenly through the nose. Perform this sequence at least one more time, or as many times as is comfortable.

Anuloma Viloma: Opposite Nostril BreathingAnuloma Viloma aids to smoothness and slowness of breath while opening the nasal passages so air will flow equally in both. By opening the passages, you will discover how much more air you can take in. This pranayama helps prevent snoring and sinus clogging.To perform Anuloma Viloma, first perform Kapalabhati or Bastrika to prepare your body for mild oxygen deprivation (until the sinuses un-clog, you will have slight deprivation when breathing with one or both nostrils). Form the Vishnu mudra with your hand; folding the first and middle fingers into the palm, while keeping the thumb, ring, and pinky fingers straight. Take a complete breath through both nostrils, block one of your nostrils by pressing on it with the ring and pinky fingers and exhale through the other nostril. Inhale through this nostril, performing a complete breath. Then, while holding your breath, change over to blocking the other nostril with your thumb and exhale. Inhale a complete breath through this nostril, then change and exhale. Continue this exercise for 10 or more minutes.Following an exhale, breathe in deeply through both nostrils and allow your breathing pattern to return to normal.

Yoga Nidra Yoga Nidra is deep relaxation. This is performed in corpse pose where the entire body is encouraged to relax. Once the body has achieved total relaxation, a visualization may be performed. Positive affirmations are also encouraged. It is important not to tell yourself to relax, as that implies effort. Rather, you should feel yourself relax.