यथा सिंहो गजो व्याघ्रो भवेद्वश्यः शनैः शनैः। तथैव सेवितो वायुरन्यथा हन्ति साधकम्॥

yathā siṃho gajo vyāghro bhavedbashyaḥ shanaiḥ shanaiḥ | tathaiva sevito vāyuranyathā hanti sādhakam ||

Just as a trainer tames a wild lion, elephant or tiger gradually, so should the practitioner control the prana cautiously by the practice of kumbhaka, or else it might kill him. Swami Muktibodhananda translation (Bihar School of Yoga)

Just as a lion, an elephant or a tiger is tamed gradually, so should the breath be brought under control [gradually], otherwise it might kill the practitioner. Mallinson and Singleton (Roots of Yoga, 2017)

The key phrase "shanaiḥ shanaiḥ" (शनैः शनैः) means "slowly, slowly" or "gradually, gradually," emphasizing the cautious approach required. The warning "anyathā hanti sādhakam" (अन्यथा हन्ति साधकम्) translates to "otherwise it kills the practitioner," which is a fairly strong caution against rushing pranayama practice.

This verse is one of the most frequently cited warnings in traditional yoga texts about the potential dangers of improper pranayama practice. It appears in the section where Svatmarama (the author) is introducing pranayama techniques, deliberately placing this caution before teaching the specific practices.

You may inhale and then exhale or inhale and in the exhale chant aum

1) RECHAKA AND PURAKA KUMBHAKA

The ratio of the length of the inhalation of breath to the exhalation of the breath in Ashtanga as I was taught is 1:1. Many others do a Puraka Kumbhaka 4:16:8

A. Rechaka Kumbhaka

Inhale, exhale, then hold breath. Repeat for a total of three breaths

Then immediately begin Puraka Kumbhaka

B. Puraka Kumbhaka

Inhale, hold, exhale. Repeat for a total of three breaths

Ratio of the length of the retentions for exhale (rechaka) vs inhale (puraka) is 2 : 3, for example, if the retention after the exhale lasts 6 seconds, the retention after the inhale should last 9 seconds.

e. 3 Ujjayi breaths as a transition before next stage of pranayama

PreBötzinger Complex

Though not a Sanskrit term, this is a group of approximately 5,000 neurons in the medulla oblongata of the brain that generates the rhythm of breathing. Modern research has shown that this breathing pacemaker can influence brain oscillations, pupil diameter, and even reaction time, which varies between inspiration and expiration phases.

Historical Context

Hatha (हठ)

A forceful or determined approach to yoga that emphasizes physical practices including asana, pranayama, mudras, and bandhas. The term can be understood in two ways: as the union of "ha" (sun, represented by pingala) and "tha" (moon, represented by ida), or as "forceful" or "persistent" effort. Historically, hatha practices were developed as methods to rapidly transform the physical body into a vehicle of enlightenment through intense discipline and practice.# Pranayama Vocabulary: Sanskrit Terms and Definitions

Textual Sources

Upanishad (उपनिषद्)

Ancient Sanskrit texts that form the theoretical foundation of Hindu philosophy and spirituality. The term comes from "upa" (near), "ni" (down), and "shad" (to sit), meaning "sitting down near" a spiritual teacher to receive wisdom. The Upanishads contain some of the earliest references to pranayama and concepts of prana. They form the concluding portion of the Vedas and are considered Vedanta ("end of the Vedas"). Major Upanishads that discuss pranayama include the Chandogya, Brihadaranyaka, Svetasvatara, and Maitri Upanishads. These texts establish the philosophical framework that later pranayama practices would build upon by explaining the relationship between breath, consciousness, and ultimate reality.

Foundational Concepts

Pranayama (प्राणायाम)

The practice of breath control in yoga. The term is derived from "prana" (life force) and "ayama" (extension or control), meaning the extension or regulation of the life force through breath techniques.

Prana (प्राण)

The vital life force that animates all living beings. In the context of pranayama, it refers to the energy carried by the breath and circulating throughout the body. Prana is specifically the upward-moving energy centered in the chest region.

Apana (अपान)

The downward-moving energy associated with elimination and the lower abdominal region. Apana is responsible for excretion, reproduction, and the elimination of waste. It is concentrated in the lower abdomen and functions in opposition to prana.

Samana (समान)

The balancing or equalizing energy located in the navel region. Samana governs digestion and the assimilation of food and experiences. The term literally means "equal" or "balanced," indicating its harmonizing function between prana and apana.

Udana (उदान)

The upward-moving energy centered in the throat. Udana governs speech, growth, enthusiasm, and the upward movement of consciousness, especially at the time of death. The name comes from "ud" meaning "upward."

Vyana (व्यान)

The all-pervasive energy that circulates throughout the entire body. Vyana controls blood circulation, nerve impulses, and the overall coordination of the other pranas. It functions as the distributive force that permeates the entire body.

Breath Components

Puraka (पूरक)

The inhalation phase of breathing. Literally means "filling" or "that which fills." During puraka, the lungs expand, and prana is drawn into the body.

Rechaka (रेचक)

The exhalation phase of breathing. Literally means "emptying" or "that which empties." During rechaka, the lungs contract, and impurities are expelled from the body.

Kumbhaka (कुम्भक)

Breath retention or suspension, either after inhalation (antara kumbhaka) or after exhalation (bahya kumbhaka). The term comes from "kumbha," meaning "pot" or "vessel," suggesting the containment of breath like water in a pot.

Sunyaka Pranayama (शून्यक प्राणायाम)

A form of pranayama involving the "void" or "emptiness" (sunya). It refers to the practice of extended retention after complete exhalation when the lungs are empty, creating a state of suspended breath in emptiness.

Energy Channels

Ida (इडा)

The left energy channel corresponding to the parasympathetic nervous system. Ida is associated with the moon (Chandra, चन्द्र), feminine energy, cooling qualities, and the right hemisphere of the brain. It begins at the left nostril and terminates at the root chakra.

Pingala (पिङ्गल)

The right energy channel corresponding to the sympathetic nervous system. Pingala is associated with the sun (Surya, सूर्य), masculine energy, heating qualities, and the left hemisphere of the brain. It begins at the right nostril and terminates at the root chakra. In Tibetan Buddhism, Pingala is also the name of a red goddess symbolizing rejuvenation.

Sushumna (सुषुम्ना)

The central energy channel running from the base of the spine to the crown of the head. Sushumna is the pathway for the awakened kundalini energy and represents the balance of solar and lunar energies. The name means "most gracious" or "the part of the sun which lights up the moon." In yogic anatomy, the ida and pingala channels are depicted as twisted around the sushumna like a double helix.

Bandhas (Energy Locks)

Mula Bandha (मूल बन्ध)

The root lock, involving the contraction of the perineal muscles. "Mula" means "root" or "base," and "bandha" means "lock" or "binding." This bandha is said to direct apana upward to meet with prana in the navel region, generating internal heat and awakening kundalini energy.

Uddiyana Bandha (उड्डीयान बन्ध)

The abdominal lock, performed by drawing the abdominal organs up and back toward the spine after complete exhalation. "Uddiyana" means "flying up" or "upward flying," referring to both the physical action and the energetic effect of drawing the kundalini energy upward. There are variations described as "big" and "little" Uddiyana Bandha, referring to the intensity and fullness of the practice.

Jalandhara Bandha (जालन्धर बन्ध)

The throat lock, performed by lowering the chin toward the chest and lifting the sternum. "Jala" means "net" or "lattice," and "dhara" means "stream" or "flow," suggesting the function of this bandha in controlling the flow of energy in the throat region. This lock prevents prana from escaping upward and directs it into the central channel.

Mudras (Sealing Gestures)

Khechari Mudra (खेचरी मुद्रा)

The "space-walking" seal, performed by curling the tongue back and placing it above the soft palate toward the nasal cavity. "Kha" means "space" or "sky," and "chari" means "moving" or "wandering." This advanced practice is said to stimulate various glands and activate subtle energy centers in the head.

Shambhavi Mudra (शाम्भवी मुद्रा)

The eyebrow center gazing, where the eyes are directed toward the space between the eyebrows (the third eye or ajna chakra) while maintaining awareness. Named after Shambhu (a name of Lord Shiva), this mudra is associated with inner vision and awakening higher consciousness.

Shanmukhi Mudra (षण्मुखी मुद्रा)

The "closing of the six gates" seal, performed by using the fingers to close the eyes, ears, nostrils, and mouth, thus withdrawing the senses from external stimuli. "Shan" means "six," and "mukhi" means "faces" or "openings," referring to the sensory organs being sealed.

Cooling Techniques

Sheetali (शीतली)

A cooling breath practice performed by inhaling through a rolled tongue extended outside the mouth. "Sheet" means "cool" or "cold," and "ali" means "bringing" or "making," thus "bringing coolness." This pranayama cools the body, reduces pitta (heat), and calms the nervous system.

Spiritual Practices and States

Shravana (श्रवण)

The practice of listening deeply to spiritual teachings. The first stage in the threefold path to self-realization in Vedanta philosophy, involving receptive and attentive hearing of the scriptures and teachings from a guru.

Manana (मनन)

The practice of reflection and contemplation upon the teachings heard. The second stage in the threefold path to self-realization, involving deep intellectual examination and reasoning to internalize the teachings.

Nididhyasana (निदिध्यासन)

The practice of profound and repeated meditation on the truth. The third and final stage in the threefold path to self-realization, involving continuous contemplation to make the teachings an integral part of one's being. This practice leads to direct experience of the ultimate reality.

Vairagya (वैराग्य)

The state of dispassion or non-attachment to worldly objects and experiences. "Vi" means "without," and "raga" means "passion" or "attachment." Vairagya is considered essential for spiritual progress in yoga, as it frees the mind from distraction and allows concentration on higher pursuits.

Additional Pranayama Techniques

Anuloma Viloma (अनुलोम विलोम)

Also known as alternate nostril breathing, this pranayama involves inhaling through one nostril and exhaling through the other in a specific pattern. "Anuloma" means "with the grain" or "natural," and "viloma" means "against the grain" or "reversed," indicating the alternating pattern of breath flow. This technique balances the ida and pingala nadis, calms the mind, and harmonizes the hemispheres of the brain.

Kapalbhati (कपालभाति)

A cleansing breath technique featuring forceful, rapid exhalations and passive inhalations. "Kapal" means "skull" or "forehead," and "bhati" means "shining" or "illuminating," suggesting the practice brings clarity and radiance to the face and mind. It's considered both a pranayama practice and one of the shatkarmas (six cleansing techniques).

Bhastrika (भस्त्रिका)

Known as "bellows breath," this energizing pranayama involves forceful inhalations and exhalations that mimic the action of a blacksmith's bellows. The name comes from "bhastra," meaning "bellows." This technique generates internal heat, increases oxygenation, and stimulates metabolism.

Ujjayi (उज्जायी)

The "victorious breath" or "ocean breath," characterized by a slight constriction at the back of the throat during both inhalation and exhalation, creating an audible sound like ocean waves. "Ujjayi" means "victorious" or "leading to success." This technique builds internal heat, lengthens the breath, and enhances concentration.

Brahmari (भ्रामरी)

The "bee breath," where one makes a humming sound like a bee during exhalation. "Bhramara" means "bee" in Sanskrit. This soothing practice calms the nervous system, releases tension, and is particularly beneficial for the mind and throat chakra.

Nadi Shodhana (नाडी शोधन)

The formal name for the purification of the subtle energy channels. "Nadi" means "channel" or "flow," and "shodhana" means "purification" or "cleansing." While similar to anuloma viloma in practice, this term specifically emphasizes the purifying effect on the nadis rather than just the alternating breath pattern.

Subtle Body Components

Chakra (चक्र)

Wheel-like energy centers located along the spine that correspond to major nerve ganglia and endocrine glands. The term literally means "wheel" or "disc," referring to their conceptualization as spinning vortices of subtle energy. There are seven main chakras: muladhara (root), svadhisthana (sacral), manipura (solar plexus), anahata (heart), vishuddha (throat), ajna (third eye), and sahasrara (crown).

Kundalini (कुण्डलिनी)

The dormant spiritual energy depicted as a coiled serpent residing at the base of the spine in muladhara chakra. The term comes from "kundala," meaning "coiled." Through yoga practices, particularly pranayama and mudras, this energy is awakened and rises through the sushumna nadi, activating the chakras and potentially leading to spiritual enlightenment.

Nadis (नाडी)

The network of subtle energy channels through which prana flows throughout the body. The term means "tube," "pipe," or "flow." According to traditional texts, there are 72,000 nadis in the subtle body, with ida, pingala, and sushumna being the three most important ones.

Philosophical Concepts

Pratyahara (प्रत्याहार)

The fifth limb of Ashtanga Yoga, involving the withdrawal of the senses from external objects. "Prati" means "against" or "away," and "ahara" means "food" or "taking in," referring to the withdrawal of the senses from their usual "food" of sensory experiences. Pranayama is often practiced alongside pratyahara as they naturally complement each other.

Dharana (धारणा)

The sixth limb of Ashtanga Yoga, involving concentration on a single point. "Dhr" means "to hold" or "to maintain," referring to the focused attention of the mind. Pranayama practices prepare the mind for dharana by calming mental fluctuations.

Dhyana (ध्यान)

The seventh limb of Ashtanga Yoga, referring to meditation or continuous flow of concentration. While dharana involves effort to maintain focus, dhyana is characterized by effortless awareness. Pranayama creates the internal conditions necessary for dhyana to occur.

Kriya (क्रिया)

Action or practiced technique, particularly referring to specific sets of practices that produce a predicted result. In the context of pranayama, kriyas often refer to cleansing practices that prepare the body for deeper breath work. The term literally means "action" or "deed."

Technical Terms

Sahita Kumbhaka (सहित कुम्भक)

Conscious breath retention with specific ratios of inhalation, retention, and exhalation. "Sahita" means "with" or "accompanied by," indicating that this form of kumbhaka is practiced with conscious control and specific techniques. This is distinguished from kevala kumbhaka (spontaneous retention).

Kevala Kumbhaka (केवल कुम्भक)

Spontaneous breath retention that occurs naturally without effort after extensive pranayama practice. "Kevala" means "alone" or "isolated," indicating that this form of kumbhaka happens by itself without deliberate inhalation or exhalation. This is considered the perfection of pranayama practice.

Antara Kumbhaka (अन्तर कुम्भक)

Internal breath retention, holding the breath after inhalation. "Antara" means "internal" or "within," referring to retention with the lungs full of air. This practice increases internal heat and has a stimulating effect.

Bahya Kumbhaka (बाह्य कुम्भक)

External breath retention, holding the breath after exhalation. "Bahya" means "external" or "outside," referring to retention with the lungs empty of air. This practice has a calming effect on the nervous system.

Vishama Vritti (विषम वृत्ति)

Uneven or irregular breath ratios used in certain pranayama practices. "Vishama" means "unequal" or "irregular," and "vritti" means "fluctuation" or "pattern." This refers to breathing patterns where inhalation, retention, and exhalation have different durations.

Sama Vritti (सम वृत्ति)

Even or equal breath rhythms where inhalation and exhalation have the same duration. "Sama" means "equal" or "same," and "vritti" means "fluctuation" or "pattern." This balanced breathing pattern is often used as a foundation before moving to more complex ratios.

Measurement Units

Matra (मात्रा)

A unit of time measurement in pranayama practice, traditionally measured as the time taken for one normal heartbeat or the time needed to circle the kneecap with the palm of the hand or to snap the fingers once. The term means "measure" or "unit." Pranayama practices often prescribe specific numbers of matras for inhalation, retention, and exhalation.

Tala (ताल)

Rhythmic time measurement used in pranayama practice, often connected to musical timing. The term means "rhythm" or "beat." Advanced practitioners may synchronize their breath with specific talas, creating a rhythmic foundation for deeper practice.

Version 4 of 4

Primary Sources

Bhagavad Gita. Trans. Eknath Easwaran. Nilgiri Press, 2007.

Brihadaranyaka Upanishad. In The Principal Upanishads. Trans. S. Radhakrishnan. Harper Collins Publishers India, 1994.

Chandogya Upanishad. In The Principal Upanishads. Trans. S. Radhakrishnan. Harper Collins Publishers India, 1994.

Gheranda Samhita. Trans. James Mallinson. YogaVidya.com, 2004.

Goraksha Samhita. Trans. Sanjukta Gupta. Brill Academic Publishers, 1992.

Hatha Yoga Pradipika. Trans. Pancham Sinh. Munshiram Manoharlal Publishers, 1992.

Katha Upanishad. In The Upanishads. Trans. Eknath Easwaran. Nilgiri Press, 2007.

Maitri Upanishad. In The Principal Upanishads. Trans. S. Radhakrishnan. Harper Collins Publishers India, 1994.

Patanjali's Yoga Sutras. Trans. Edwin F. Bryant. North Point Press, 2009.

Prasna Upanishad. In The Principal Upanishads. Trans. S. Radhakrishnan. Harper Collins Publishers India, 1994.

Shiva Samhita. Trans. James Mallinson. YogaVidya.com, 2007.

Shiva Svarodaya. Trans. Ram Kumar Rai. Prachya Prakashan, 1980.

Svetasvatara Upanishad. In The Upanishads. Trans. Eknath Easwaran. Nilgiri Press, 2007.

Vasistha Samhita. Trans. M.M. Gharote. Lonavla Yoga Institute, 2004.

Yoga Bija. Trans. M.M. Gharote. Lonavla Yoga Institute, 2006.

Yoga Yajnavalkya. Trans. A.G. Mohan. Svastha Yoga, 2013.

Secondary Sources

Alter, Joseph S. Yoga in Modern India: The Body Between Science and Philosophy. Princeton University Press, 2004.

Eliade, Mircea. Yoga: Immortality and Freedom. Princeton University Press, 2009.

Feuerstein, Georg. The Yoga Tradition: Its History, Literature, Philosophy and Practice. Hohm Press, 2001.

Iyengar, B.K.S. Light on Pranayama: The Yogic Art of Breathing. Crossroad Publishing Company, 1999.

Mallinson, James and Mark Singleton. Roots of Yoga. Penguin Classics, 2017.

Saraswati, Swami Satyananda. Asana Pranayama Mudra Bandha. Bihar School of Yoga, 2013.

White, David Gordon. The Yoga Sutra of Patanjali: A Biography. Princeton University Press, 2014.

Version 2 of 3

While the physical engagement of Mula Bandha is the foundation, its effects extend beyond the purely muscular. It's a subtle practice that intertwines with your energetic body and mental focus.

• Energetic Awakening: In yogic traditions, Mula Bandha is associated with the Muladhara Chakra, the root energy center located at the base of the spine. Engaging this lock is believed to stimulate this chakra, awakening latent energy (Kundalini) and facilitating its upward flow through the subtle energy channels (nadis). This can lead to increased vitality, emotional balance, and a deeper connection to your inner self.
• Cultivating Awareness: The subtle nature of Mula Bandha requires a refined sense of body awareness. As you practice, you become more attuned to the sensations in your pelvic floor, developing a deeper mind-body connection. This heightened awareness can translate into other areas of your life, fostering greater sensitivity to your physical and emotional states.
• Mental Focus and Meditation: The act of engaging Mula Bandha draws your attention inwards, promoting mental focus and concentration. This can be particularly beneficial during meditation practices, where a steady mind is essential. By grounding your energy and calming mental fluctuations, Mula Bandha can help you access deeper states of meditation.

Refining Your Mula Bandha Practice

• Finding the Right Balance: Mastering Mula Bandha is about finding the right balance between effort and ease. Avoid excessive clenching, which can create tension and restrict energy flow. Instead, aim for a gentle lift and sustained engagement that feels supportive and natural.
• Integrating with the Breath: Coordinate Mula Bandha with your breath to enhance its effects. On an inhalation, gently lift and engage the pelvic floor. As you exhale, maintain the engagement without tightening. This rhythmic coordination helps to regulate prana and create a sense of fluidity in your practice.
• Exploring Different Levels: As you become more familiar with Mula Bandha, you can explore engaging it at different levels of intensity. For example, a lighter engagement might be appropriate during gentle or restorative practices, while a stronger engagement may be beneficial in more vigorous asanas or pranayama.
• Listen to Your Body: Always prioritize your body's signals. If you experience any discomfort or pain while practicing Mula Bandha, ease off or release the engagement completely. Work with your teacher to address any specific concerns or limitations.

Mula Bandha in Daily Life

The benefits of Mula Bandha extend beyond the yoga mat. Once you become comfortable engaging this lock, you can incorporate it into your daily activities:

• Improved Posture: Engaging Mula Bandha naturally helps to improve your posture by stabilizing your core and supporting your spine.
• Increased Energy Levels: By activating the Muladhara Chakra and promoting upward energy flow, Mula Bandha can help to combat fatigue and increase vitality.
• Emotional Balance: A strong and stable pelvic floor is associated with emotional grounding and resilience. Practicing Mula Bandha can help you feel more centered and balanced in the face of life's challenges.
• Enhanced Awareness: The heightened body awareness cultivated through Mula Bandha practice can lead to greater self-awareness and mindful living.

Mula Bandha is a multifaceted practice with profound effects on your physical, energetic, and mental well-being. By incorporating it into your Ashtanga practice and daily life, you can unlock its transformative potential and deepen your connection to your core self.

Practice regularly. Focus your mind. Let go of tension.

Don't worry about doing more poses. Perfect one pose. Understand your energy and what is happening within you.

Pay attention to everything you experience. It's all important.

Remember, the sun salutation is a complete practice. Explore it fully before moving on. Be present in each moment of the sun salutation. Feel your connection to the earth and the universe.

1. Samasthiti (Mountain Pose): Begin standing with feet hip-width apart, grounding through all four corners of the feet. Engage the leg muscles and lift the chest while relaxing the shoulders.
2. Urdhva Hastasana (Upward Salute): Inhale, raise your arms overhead, reaching towards the sky. Keep the shoulders relaxed and away from the ears. Engage the core and lengthen the spine.
3. Uttanasana (Standing Forward Bend): Exhale, hinge at the hips and fold forward, bringing your hands towards the ground. Maintain a slight bend in the knees to protect the hamstrings.
4. Ardha Uttanasana (Half Standing Forward Bend): Inhale, flatten the back by lifting the chest and gaze forward. Keep the fingertips on the floor or shins.
5. Chaturanga Dandasana (Four-Limbed Staff Pose): Exhale, step or jump back into a plank position. Lower your body down, keeping the elbows close to the ribs and the body in a straight line from head to heels.
6. Urdhva Mukha Svanasana (Upward-Facing Dog): Inhale, roll over the tops of your feet, straighten the arms, and lift the chest. Press the tops of the feet and thighs into the mat. Shoulders should be rolled back and down, and the neck long.
7. Adho Mukha Svanasana (Downward-Facing Dog): Exhale, tuck the toes and lift the hips up and back, forming an inverted V shape. Press the palms into the mat and lengthen the spine. 5 Breaths here. The state of the pose
8. Ardha Uttanasana (Half Standing Forward Bend): Inhale, step or jump forward, coming back into half standing forward bend.
9. Uttanasana (Standing Forward Bend): Exhale, fold forward again, releasing the head and neck.
10. Urdhva Hastasana (Upward Salute): Inhale, rise up with arms overhead, lengthening the spine.
11. Samasthiti (Mountain Pose): Exhale, lower the arms and return to mountain pose.

Key points to remember:

• Breath: Synchronize each movement with the breath. Inhale to lengthen and expand, exhale to fold and contract.
• Alignment: Maintain proper alignment in each pose to avoid injury and maximize the benefits.
• Modifications: Modify poses as needed to suit your individual needs and abilities.
• Drishti (Gaze point): Focus your gaze on a fixed point to maintain balance and concentration.
• Vinyasa (Flow): Move smoothly from one pose to the next, maintaining a continuous flow of breath and movement.

Surya Namaskara A is a powerful sequence that warms up the body, increases flexibility, builds strength, and promotes mental clarity. It is a fundamental building block of the Ashtanga practice and can be a complete practice on its own.