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Pranayama

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A man practicing Pranayama

From Wikipedia, the free encyclopedia

Pranayama (Sanskrit:pryma) is a Sanskrit word

meaning "extension of the prana or breath" or more accurately,

"extension of the life force". The word is composed of two

Sanskrit words,Prna, life force, or vital energy, particularly,

the breath, and "ayma", to extend or draw out. (Not 'restrain,

or control' as is often incorrectly translated from 'yama' instead

of 'ayama').

Contents [hide]

1 Etymology

1.1 Hatha and Raja Yoga Varieties

1.2 Bhagavad Gt

1.3 Quotes

2 Yoga Sutras of Patanjali

3 Medical

4 Cautions

5 See also

6 Notes

7 References

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Pranayama(Devanagari:,pryma) is a Sanskrit compound.

V. S. Apte provides fourteen different meanings for the wordprana (Devanagari:,pra) including these:[1]

Breath, respiration

The breath of life, vital air, principle of life (usually plural in this sense, there being five such vital airs

generally assumed, but three, six, seven, nine, and even ten are also spoken of)[2]

Energy, vigorThe spirit or soul

Of these meanings, the concept of "vital air" is used by Bhattacharyya to describe the concept as used in

Sanskrit texts dealing with pranayama.[3] Thomas McEvilley translates "prana" as "spirit-energy". [4] Its

most subtle material form is the breath, but is also to be found in blood, and its most concentrated form is

semen in men and vaginal fluid in women. [5]

Monier-Williams defines the compoundpryma as (m., also pl.) "N. of the three 'breath-exercises'

performed during Sadhy (Seepraka, recaka, kumbhaka"[6]

This technical definition refers to a particularsystem of breath control with three processes as explained by Bhattacharyya: praka (to take the breath

inside), kumbhaka (to retain it), and recaka (to discharge it).[7] There are also other processes of

pranayama in addition to this three-step model.[7]

Macdonell gives the etymology aspra + yma and defines it as "m. suspension of breath (sts. pl.)".[8]

Apte's definition of yma derives it from +ym and provides several variant meanings for it when used in

compounds. The first three meanings have to do with "length", "expansion, extension", and "stretching,

extending", but in the specific case of use in the compoundpryma he defines yma as meaning"restrain, control, stopping".[9]

An alternative etymology for the compound is cited by Ramamurti Mishra, who says that:

Expansion of individual energy into cosmic energy is called pryma (pra, energy +

aym, expansion).

[10]

Alternate nostril breathing (ANB) Pranyama also called Nadisuddhi pranyama is one of the beneficial

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Pranayama for cardiopulmonary functions. Regular practice of ANB (Nadisudhi) increases parasympathetic

activity and lowers systolic blood pressure and Respiratory rate too.[11]

Hatha and Raja Yoga Varieties

Some scholars distinguish between hatha and raja yoga varieties of pranayama, with the former variety

usually prescribed for the beginner. According to Taimni, hatha yogic pranayama involves manipulation of

pranic currents through breath regulation for bringing about the control of chitta-vrittis and changes in

consciousness, whereas raja yogic pranayama involves the control of chitta-vrittis by consciousness

directly through the will of the mind.[12] Students qualified to practice pranayama are therefore always

initiated first in the techniques of hatha pranayama.[13]

Bhagavad Gt

Pranayama is mentioned in verse 4.29 of the Bhagavad Gt.[14]

According to Bhagavad-Gt As It Is, "pryma" is translated to "trance induced by stopping all

breathing", also being made from the two separate Sanskrit words, "pra" and "yma".[15] Also

Quotes

This article contains too many or too-lengthy quotations for an

encyclopedic entry. Please help improve the article by editing it to

take facts from excessively quoted material and rewrite them as

sourced original prose. Consider transferring direct quotations to

Wikiquote. (May 2011)

Prana is a subtle invisible force. It is the life-force that pervades the body. It is the factor that

connects the body and the mind, because it is connected on one side with the body and on

the other side w ith the mind. It is the connecting link between the body and the mind. The

body and the mind have no direct connection. They are connected through Prana only.

Swami Chidananda Saraswati[16]
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Yoga Sutras of Patanjali[18]

Pada (Chapter) English meaning Sutras

Samadhi Pada On being absorbed in spirit 51

Sadhana Pada On being immersed in spirit 55

Vibhuti Pada On supernatural abilities and gifts 56

Kaivalya Pada On absolute freedom 34

Yoga prim arily works wi th the energy in the body through the science of pranayama or energy-

control. Prana also means breath. Yoga teaches how to still the mind through breath-control

and attain higher states of awarenes s. The higher teachings of yoga take one beyond

techniques and show the yogi or yoga practitioner how to direct his concentration in such a

way as not only to harmonize human with divine conscious ness, but to merge his

consciousness in the Infinite.

Paramahansa Yogananda[17]

Yoga Sutras of Patanjali

Pranayama is the fourth 'limb' of the eight limbs of

Ashtanga Yoga mentioned in verse 2.29 in the Yoga

Sutras of Patanjali.[19][20] Patanjali discusses his

specific approach to pranayama in verses 2.49 through

2.51, and devotes verses 2.52 and 2.53 to explaining the

benefits of the practice.[21] Patanjali does not fully

elucidate the nature of prana, and the theory and

practice of pranayama seem to have undergone

significant development after him.[22] He presents pranayama as essentially an exercise that is preliminary

to concentration, as do the earlier Buddhist texts.[22]

Many yoga teachers advise that pranayama should be part of an overall practice that includes the other

limbs of Patanjali's Raja Yoga teachings, especially Yama, Niyama, and Asana.[23]

Medical

Several researchers have reported that pranayama techniques are beneficial in treating a range of stress-

related disorders,[24] improving autonomic functions,[25] relieving symptoms of asthma[26] (though a different
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study did not find any improvement [27]) and reducing signs of oxidative stress.[28][29] Practitioners report

that the practice of pranayama develops a steady mind, strong will-power, and sound judgement,[23] and

also claim that sustained pranayama practice extends life and enhances perception.[30]

Cautions

Many yoga teachers recommend that pranayama techniques be practiced with care, and that advanced

pranayama techniques should be practiced under the guidance of a teacher. For example, people with highblood pressure must perform it cautiously or may even have to avoid it. These cautions are also made in

traditional Hindu literature. Pregnant women may have to forgo pranayama.[31][32][33]

See also

Anuloma pranayama

Bhastrika

Hatha yogaKapalabhati

Raja yoga

Swami Ramdev

Ujjayi breath

Notes

1. ^ Apte, p. 679.

2. ^ For the vital airs as generally assumed to be five, with other numbers given, see: Macdonell, p. 185.

3. ^ Bhattacharyya, p. 311.

4. ^McEvilley, Thomas . "The Spinal Serpent", in: Harper and Brown, p. 94.

5. ^ Richard King, Indian philosophy: an introduction to Hindu and Buddhist thought. Edinburgh University

Press , 1999, p. 70.

6. ^ Monier-Williams, p. 706, left column.

7. ^ ab Bhattacharyya, p. 429.
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8. ^ Macdonell, p.185, main entryprghta

9. ^ See main article (yma) in: Apte, p. 224. Passages cited by Apte for this us age are Bhagavatgita

4.29 and Manusmriti 2.83.

10. ^ Mishra, p. 216.

11. ^ Upadhyay Dhungel K, Malhotra V, Sarkar D, Prajapati R (March 2008). "Effect of alternate nostril breathing

exercise on cardiorespiratory functions". Nepal Med Coll J10 (1): 257. PMID18700626 .

12. ^ Taimni, p. 258.

13. ^ Iyengar, p. 244 Iyengar, B. K. Sundara Raja (1995). Light on Yoga.ISBN 0-8052-1031-814. ^ Gambhirananda, pp. 217218.

15. ^Bhagavad-gita As It Is Chapter 4 Verse 29 . Vedabase.net. Retrieved on 2011-02-25.

16. ^ Chidananda, Sri Swami, The Philosophy, Psychology, and Practice of Yoga, Divine Life Society, 1984

17. ^ Yogananda, Paramhansa, The Essence of Self-Realization, ISBN 0-916124-29-0

18. ^Stiles 2001, p. x.

19. ^ Taimni, p. 205.

20. ^ Flood (1996), p. 97.

21. ^ Taimni, pp. 258268.

22. ^ ab G. C. Pande, Foundations of Indian Culture: Spiritual Vision and Symbolic Forms in Ancient India.

Second edition publis hed by Motilal Banarsidass Publ., 1990, p. 97.

23. ^ ab Light on Pranayama, Sixth Edition, Crossroad Publishing Co.

24. ^ Brown RP, Gerbarg PL (2005). "Sudarshan Kriya Yogic breathing in the treatment of s tress, anxiety, and

depression. Part IIclinical applications and guidelines".J Altern Complement Med11 (4): 7117.

doi:10.1089/acm.2005.11.711 . PMID16131297 .

25. ^ Pal GK, Velkumary S, Madanmohan (2004). "Effect of short-term practice of breathing exercises on

autonomic functions in normal human volunteers" . Indian J. Med. Res.120 (2): 11521.

PMID15347862 .26. ^ Vedanthan PK, Kesavalu LN, Murthy KC, et al. (1998). "Clinical s tudy of yoga techniques in university

students with asthma: a controlled s tudy".Allergy Asthma Proc19 (1): 39.

doi:10.2500/108854198778557971 . PMID9532318 .

27. ^ Cooper S, Oborne J, Newton S, et al. (2003). "Effect of two breathing exercises (Buteyko and pranayama)

in asthma: a randomised controlled trial" . Thorax58 (8): 6749. doi:10.1136/thorax.58.8.674 .

PMC1746772 . PMID12885982 .

28. ^ Bhattacharya S, Pandey US, Verma NS (2002). "Improvement in oxidative status with yogic breathing in
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Wikiversity has learning materialsabout Yoga oracle#85. Yogaand Breathing

young heal thy males". Indian J. Physiol. Pharmacol.46 (3): 34954. PMID12613400 .

29. ^ Jerath R, Edry JW, Barnes VA, Jerath V (2006). "Physiology of long pranayamic breathing: neural

respiratory elements may provide a mechanism that explains how slow deep breathing shifts the

autonomic nervous system". Med. Hypotheses67 (3): 56671. doi:10.1016/j.mehy.2006.02.042 .

PMID16624497 .

30. ^ Asana Pranayama Mudra Bandha, 2002.

31. ^ Visakhapatanam, Bharat, Yoga Sutras of Patanjali. Master E.K, Kulapathi Book Trust, ISBN 81-85943-05-2

32. ^Prescriptions for pranayama, Claudia Cummins33. ^Breathing Lessons, Tony Briggs

References

Crowley, Aleister. 'Eight Lectures on Yoga'. Ordo Templi

Orientis, 1939.

Bhattacharyya, N. N. History of the Tantric Religion. Second

Revised Edition. (Manohar: New Delhi, 1999) p. 174. ISBN

81-7304-025-7

Chidananda, Sri Swami (1991). Path to Blessedness, 2nd Ed. The Divine Life Society. World Wide Web

(WWW) Edition ISBN 978-81-7052-086-3.

Feuerstein, Georg (1998). Tantra: The Path of Ecstasy. Boston: Shambhala Publications. ISBN1-

57062-304-X.

Flood, Gavin (1996).An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN0-521-

43878-0.

Gambhirananda, Swami (1997). Bhagavatgt: With the commentary of akarcrya (4 ed.). Calcutta:Advaita Ashrama Publication Department. ISBN81-7505-041-1.

Harper, Katherine Anne; Brown, Robert L. (2002). The Roots of Tantra. Albany, New York: State

University of New York Press. ISBN0-7914-5306-5.

Iyengar, B. K. Sundara Raja (1985). The Light On Pranayama: The Yogic Art of Breathing. ISBN 0-8245-

0686-3

Iyengar, B. K. Sundara Raja (1995). Light on Yoga.ISBN 0-8052-1031-8
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Macdonell, Arthur Anthony (1996).A Practical Sanskrit Dictionary. New Delhi: Munshiram Manoharlal

Publishers Pvt. Ltd.. ISBN81-215-0715-4. Reprint edition.

Mishra, Ramamurti S. (1963). The Textbook of Yoga Psychology. Monroe, New York: Baba

Bhagavandas Publication Trust. ISBN1-890964-27-1. Reprint edition, 1997.

Saraswati, Swami Niranjanananda (1994). Prana Pranayama Prana Vidya. ISBN 81-85787-84-0

Shaw, Scott. The Little Book of Yoga Breathing: Pranayama Made Easy. ISBN 1-57863-301-X

Taimni, I. K. (1996). The Science of Yoga. Adyar, Madras: The Theosophical Publishing House.

ISBN81-7059-212-7. Eight reprint edition.

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