Heart Ch 6

Heart of Yoga, by TKV Desikachar

Chapter 6 - Pranayama

[A summary of the key points]

[N.B. The techniques of pranayama will be listed but you are best advised to learn the techniques from a teacher. They will not therefore be described here. Also note that anything enclosed in square brackets is my comment, not found in Heart of Yoga.]

The term "pranayama" consists of two words:

•ayama = stretch, extend

• prana - this refers to "that which is everywhere"; in humans, it is something in us which flows continually and keeps us alive [the phrase "cosmic energy" gives an approximate idea of the meaning].

If prana is lacking in the body we are listless, depressed, unwell; but the more peaceful and well-balanced we are, the more prana is contained within the body. If prana doesn't find enough room in the body, this is because something is keeping it out. When we practice pranayama, we are trying to concentrate more prana within the body by getting rid of the rubbish that is blocking its entry.

Our state of mind is linked to the quality of prana within, Therefore if we can use our breath to improve the quality of prana within us, our breath influences our state of mind (and vice versa).

This mind-breath link is important. YS 2.52 says that when we practice pranayama the veil is gradually drawn away from the mind and there is growing clarity. The mind is thus ready for meditation. In pranayama we focus attention on the breath. Patanjali suggests various ways of doing this:

• we can focus on a place in the body where we can feel or hear the breath;

• we can try to follow the movement of the breath in the body;

• we can concentrate on the breath entering and leaving through the nostrils;

• we can listen to the breath (using ujjayi).

D. says, "When we follow the breath, the mind will be drawn into the activities of the breath. In this way pranayama prepares us for the stillness of meditation."

Don't imagine that prana simply flows into us as we breathe. Prana enters the body when there is a positive change in our mind - and this develops over a period of time. The best way to monitor changes of mind is by observing our relationships with other people.

The out-breath is just as important as the in-breath. The power of prana releases mind-blocks and leads us to greater clarity. It is the out-breath that expels the causes of these blocks and thus enhances the free flow of prana within us.

Forms of Prana

There are five forms, name according to the body functions they are associated with:

1. udana-vayu - throat and speech

2. prana-vayu - chest

3. samana-vayu - central region of the body and digestion

4. apana-vayu - lower abdomen and elimination

5. vyana-vayu - distribution of energy to all parts of the body.

The two Desikachar now discusses are prana-vayu and apana-vayu. [I am quoting directly here because of the importance of what D. is saying in this part of the chapter.]

"That which enters the body is prana; that which leaves the body is called apana. The term apana also refers to the region of the lower abdomen and all the activities that take place there. Apana describes that part of prana that has the function of elimination and provides the energy for it, and also refers to the lower belly and the rubbish that collects there when the power of prana is not in a state of equilibrium. . . . Apana as pranic energy is something we need, but apana as refuse left from activating this energy actually prevents prana from developing within. All forms of prana are necessary, but to be effective they must be in a state of balance with each other. If someone has a lot of rubbish in the region of the lower abdomen then he or she consumes too much energy there, and this imbalance should be addressed. The goal is to reduce apana to an efficient minimum.

"Apana as waste matter accumulates because of many factors, some of which lie within our control. The practice of yoga aims to reduce these impurities. People who are short of breath, cannot hold their breath, or cannot exhale slowly are seen as having more apana, whereas those who have good breath control are said to have less apana. An overabundance of apana leads to problems in all areas of the body. We have to reduce the apana so that we can bring more prana into the body.

"When we inhale, prana from outside the body is brought within. During inhalation, prana meets apana. During exhalation the apana within the body moves towards the prana. Pranayama is the movement of the prana toward the apana and the movement of the prana towards the apana. Similarly, holding the breath after inhalation moves the prana toward the apana and holds it there. Holding the breath after exhalation toward the prana."

Agni, the Fire of Life

Desikachar explains what happens when this movement of prana and apana occurs:

According to yoga we have a fire, agni, in the body, situated in the vicinity of the navel, between the prana-vayu and the apana-vayu. This flame is constantly changing direction; on the in-breath the flame is directed downwards, where it burns the waste matter in the belly; on the out-breath the flame moves upwards, bringing the just-burned rubbish with it. A breathing-pattern in which the out-breath is twice as long as the in-breath provides more time for the body to expel the unwanted rubbish and thus free itself from blockages. When we breathe in again the flame is drawn back towards the apana, and if all the previously burned waste has not been expelled, the flame will lose some of its power.

[Sceptics may regard this account as a bit of "rubbish" in itself. All I can say is - try pranayama for yourself and see the difference it makes. Never take anything about yoga at face value. Try it out and see for yourself: I suggest that even the most sceptical will get quite a surprise!]

Certain physical postures are beneficial for this process. All inverted postures allow the agni to be directed towards the apana. Cleansing is intensified when we combine inverted postures with pranayama techniques.

All aspects of pranayama work together to rid the body of apana so that prana can fine more room. Prana has its own movement, which cannot be controlled. However, we can create the conditions in which prana may enter and permeate the body. The way to influence prana is via the breath and the mind. Pranayama provides the way in which we can work with the breath and the mind to create the best conditions for the free flow of prana into the body.

Practical Aspects of Pranayama

[Direct Quote:]

"Just as the activities of the mind influence the breath, so does the breath influence our state of mind. Our intention as we work with the breath is to regulate it so as to calm and focus the mind for meditation. Often people ask if pranayama is dangerous -- I assure you that we can practice pranayama as safely as we practice asanas or anything else. Pranayama is conscious breathing. As long as we pay close attention to the reaction of the body during pranayama, we have nothing to fear."

However, pranayama should only be practised by people who really know how to control the breath Preparation for pranayama can include asanas that increase the volume of the lungs and free the muscles of the ribs, back and diaphragm. (For example, a back bend and a forward bend counterpose.)

"An appropriate asana practice will encourage development of pranayama. Pranayama can and should be practices in the early days of a person's discovery of yoga, and should absolutely be undertaken only with the guidance of a good teacher."

[My emphasis - but this explains why I won't be including a detailed description of pranayama techniques on this page. Find a teacher and learn from the teacher. If you live in the UK and want a Viniyoga teacher, you will find them listed on the aYs website.]

The object of pranayama practice is to emphasis the inhalation, exhalation or retention of the breath. The following special terms should be noted:

• emphasis on inhalation - puraka pranayama

• emphasis on exhalation - rechaka pranayama

• emphasis on retention (after either inhalation or exhalation, or both) - kumbhaka pranayama

However, exhalation is always the most important part of pranayama. Anyone who is not able to breathe out slowly and quietly is not yet ready for pranayama.

Desikachar explains why exhalation is so important:

"Yoga's essential aim is to eliminate impurities and reduce avidya [= false understanding - see Heart of Yoga Chapter 2]. Through this elimination alone, positive results come about. When the blockage is cleared from a sewer pipe, the water has to flow. If something in us is preventing a change from occurring, then we need only to remove the obstacle and the change can take place. The exhalation is vitally important because it transports impurities from the body, making more room for prana to enter. . . .

The most important tenet of pranayama is this: Only when we have emptied ourselves can we take in a new breath, and only when we can draw the breath into us can we hold it. If we cannot breathe out and in fully, how are we going to hold our breath? Breath-retention exercises must be done in such a way that they never disturb the in- and out-breaths. When we reach the stage where we have improved our ability to breathe in and out and to hold the breath, then breath-retention may become important because as it is held the breath is at rest, and with it hopefully so is the mind."

Pranayama Techniques

Desikachar describes five pranayama techniques:

1. ujjayi

2. nadi sodhana

3. sitali

4. kapalabhati

5. bhastrika

He also emphasises that anyone taking up pranayama should proceed gradually. There should be a rest of several minutes after asana practice before beginning pranayama. This is not just to rest the body; it also helps the mind to make the transition from one practice to the next.

The selection of a sitting position is also important. You must choose one in which you can sit comfortably for a lengthy period, and then get up without feeling stiff. He suggests various positions (with illustrations), including the possibility of sitting on a chair. He explains why the choice of position is important. "Because in pranayama we are dealing primarily with the breath, in sitting for pranayama the body must not disturb the breath. In asana practice we are concerned first and foremost with the body. While we use the breath in our practice of asanas, we must for pranayama adopt a posture in which we can pay as little attention as possible to the body. The only demand on the body during pranayama is that we feel comfortable and keep our spine erect."

Breath Ratios

Desikachar then discusses breath ratios. There are many possibilities, but they fall roughly into one of two categories:

1. samavrtti pranayama - the inhalation, exhalation and retention are all the same length. (This is suitable for people who use a mantra while doing pranayama, since the inhalation, exhalation and retention will all be the length of the mantra.)

2. visamavrtti pranayama - the inhalation, exhalation and retention are of different lengths.

It is important to find an appropriate breathing ratio for one's own needs. If the ratio is too easy, the practice will become mechanical; if it is too complicated, there can be resistance which will cause problems. In choosing a ratio, you have to consider two things: what is possible, and what your goals are. The best way to discover what is possible is to observe your breath during asana practice and note its limits. (Desikachar provides examples of what he means. If you find difficulty in lengthening the inhalation, you should work at strengthening the exhale, because the more you can empty your lungs, the more room there is for inhalation!)

Desikachar stresses that it is important not to be too ambitious when starting to practice pranayama. To begin with, find out what you are able to do. Then gradually increase the length of the breath after inhalation and exhalation. At every stage it is important to feel comfortable, both in body and breath, and thus gradually make progress.

"The notion of moving from the point we are currently at to the point we want to reach is always present in yoga. Indeed this is one of the definitions of yoga."

Focus in Pranayama

Certain techniques can help you concentrate during pranayama.

You can focus on the flow of the breath, the sound of the breath, or the place where most of the work is being done. The latter depends on whether you are inhaling (when the focus is on the chest) or exhaling (when the focus is on the abdomen). It may seem easy to focus on the movement breath, but it is actually quite difficult. It's actually easier simply to observe the breath, because this helps the mind to calm down.)

Another technique is internal gazing: close the eyes and direct them as if gazing at the belly, the navel, the tip of the nose or the point between the eyebrows. Or close the eyes and hold an image before them - for example of the sun, the moon or the sign of a mantra. Internal gazing is not natural, since the eyes are normally constantly at work; therefore if you can keep your eyes fixed on one point in internal gazing, this effectively rests the senses and still the mind.

Another possibility is using the hands and fingers in certain positions (hasta mudra). One hand resting in the other is called dhyana mudra; forming a circle with the index finger and thumb of the left hand is cin mudra (you use the left hand because you may be using the right hand to control the flow of the breath).

To make the best use of these techniques, you should select one and retain it for some time. Constant changing will make it harder to focus.

Desikachar finally recommends that any breathing practice should take at least twelve breaths.

[Following this there is a Question and Answer section which is worth reading because it answers all sorts of questions that the reader may have thought of. I am omitting it because I think I have done enough to give a good idea of Desikachar's approach to pranayama. Why not buy the book and read the Qs and As for yourself?!]