‘Importance and Practice of Pranayama’
by Yogachikitsa Ratna Dr. O.P. Tiwari Ji
A brief report by Yogasadhaka Nilachal
Yoga Chikitsa Ratna Shri Dr. OP Tiwari ji, a revered figure in the realm of Yoga mentoring, delves into the intricacies of Pranayama, a fundamental aspect of Yoga practice in the second session of the Cycle Program on March 3, 2024. In his enlightening discourse, Dr. Tiwari sheds light on the historical context, techniques, benefits, and precautions associated with Pranayama.
Dr. Tiwari reminisces about the ground breaking research conducted by Swami Kuvalyananda ji, which challenged prevalent beliefs about Pranayama solely being about oxygen intake. Swami Kuvalayanand’s findings underscored the significance of CO2, redefining the understanding of Pranayama. It was he who established that Oxygen (O2) comes second in pranayama and Carbon Dioxide (CO2) is the most significant. According to modern understanding of physiology, it is quite simple to comprehend that oxygen is lost during ‘Kumbhaka’. He also highlighted the journey of Kaivalyadham, celebrating its century-long legacy of promoting holistic living through Yoga practices.
As a Yogsadhaka, it was good to see Dr OP Tiwari ji, a living example who has experienced effects of Pranayama. Acknowledging the audience’s invitation to speak on Pranayama, Dr. OP Tiwari ji expresses gratitude and reflects on his 93 years of life, emphasizing his personal journey as a testament to the efficacy of Pranayama. He underscores the importance of integrating Yoga from its roots, emphasizing Pranayama’s pivotal role.
Exploration of Pranayama
Dr. Tiwari delves into the nuances of Pranayama, referencing ancient texts like Hatha Pradipika and Patanjali Yoga Sutras.
He started off with very definition of Pranayama in Patanjali Yog sutra:
तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः
tasmin sati śvāsa-praśvāsayor gati-vicchedaḥ prāṇāyāmaḥ
Dr. OP Tiwari ji states that necessity of Pranayama is very well described in Hatha Pradipika. He also mentioned that there was a second step when we began conducting an introspective study and reached specific results that are comprehensively outlined in the text Hatha Pradipika. By the time when Hatha Pradipika arrived, there was a demand, and individuals were experiencing problems due to poor health or improper pranayama practices.
athāsane dṝdhe yoghī vaśī hita-mitāśanaḥ |
ghurūpadiṣhṭa-mārgheṇa prāṇāyāmānsamabhyaset || HP 2.1 ||
Posture becoming established, a Yogî, master of himself, eating salutary and moderate food, should practise Prâṇâyâma, as instructed by his guru.
chale vāte chalaṃ chittaṃ niśchale niśchalaṃ bhavet||
yoghī sthāṇutvamāpnoti tato vāyuṃ nirodhayet || HP 2.2 ||
Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogî gets steadiness of mind
Accordingly, we learn in Hatha Pradipika that when they invented pranayama, they discovered the effects of each nostril independently, a finding that has also been verified by studies conducted in the Kaivayyadham laboratory.
He elucidates the rationale behind various Pranayama techniques, such as the regulation of breath through different nostrils and the effects on body temperature. He further elaborated that breathing through the right nostril causes our body temperature to gradually rise while breathing through the left nostril causes it to gradually decrease. One can therefore, now see why the eight different types of pranayama are the result of a permutation combination that gave rise to the names Surya nadi for the right nostril and Chandra nadi for the left. And that is why the right nostril is called Surya Nadi and the left nostril as Chandra Nadi.
The eight types of Pranayama, their origins, and therapeutic benefits are meticulously explained.
sūrya-bhedanamujjāyī sītkārī śītalī tathā |
bhastrikā bhrāmarī mūrchchā plāvinītyaṣhṭa-kumbhakāḥ || HP 2.44 ||
Kumbhakas are of eight kinds, viz., Sûrya Bhedan, Ujjâyî, Sîtkarî, Sîtalî, Bhastrikâ, Bhrâmarî, Mûrchhâ, and Plâvinî.44
When Hatha Yoga first emerged, these eight types of pranayama had been developed or invented. These pranayamas have completely taken care of an individual’s physical, psychological, and spiritual well-being.
bāhyābhyantarastambhavṛttirdeśakālasaṃkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ || PYS 2.50 ||
bāhyābhyantaraviṣayākṣepī caturthaḥ || PYS 2.51 ||
Maharshi Patanjali explains that pranayama has three aspects of external or outward flow (exhalation), internal or inward flow (inhalation), and the third, which is the absence of both during the transition between them, and is known as fixedness, retention, or suspension. These are regulated by place, time, and number, with breath becoming slow and subtle. Also, he explains the fourth pranayama which is the continuous prana that surpasses, is beyond, or behind those others that operate in the exterior and interior realms or fields.
The eight types of pranayama gradually emerged once the variance began to take shape as the four pranayamas gradually supplemented with other breathing techniques when Hatha Yoga entered the picture. The primary goal was to prevent ‘Yogis’ from becoming ill. His/her habits shouldn’t be questioned. Also, back then there was no modern allopathy in those days. Furthermore, our Ayurveda was also in the beginning state.
āsanaṃ kumbhakaṃ chitraṃ mudrākhyaṃ karaṇaṃ tathā |
atha nādānusandhānamabhyāsānukramo haṭhe || HP 2/58 ||
The Nâdis should be cleansed of their impurities by performing the mudrâs, etc., (which are the practices relating to the air) Âsanas, Kumbhakas and various curious mûdrâs.
yāvadvāyuḥ sthito dehe tāvajjīvanamuchyate |
maraṇaṃ tasya niṣhkrāntistato vāyuṃ nirodhayet || HP2/3 ||
So long as the (breathing) air stays in the body, it is called life. Death consists in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath.
Dr OP Tiwari ji reminded that as long as the Prana is active in your body, you are alive and living, but once it leaves you, you are considered dead. This is why pranayama is so important. Giving the reference of Hatha Pradipika, he further guides that as long as there remain impurities in your body, the energy will not produce the desired result of the pranayama.
malākalāsu nāḍīṣhu māruto naiva madhyaghaḥ |
kathaṃ syādunmanībhāvaḥ kārya-siddhiḥ kathaṃ bhavet || HP 2/4 ||
The breath does not pass through the middle channel (suṣumnâ), owing to the impurities of the nâdîs. How can then success be attained, and how can there be the unmanî avasthâ.
Method of performing Pranayama
The practice of pranayama is started with performing anulom vilom. After executing the kumabhka, one inhales through the left nostril and exhales through the right nostril. This is known as anulom vilom. This is suggested to perform at the beginning as per the following reference of Hatha Pradipika:
baddha-padmāsano yoghī prāṇaṃ chandreṇa pūrayet |
dhārayitvā yathā-śakti bhūyaḥ sūryeṇa rechayet ||HP 2/7 ||
Sitting in the Padmâsana posture the Yogî should fill in the air through the left nostril (closing the right one); and, keeping it confined according to one’s ability, it should be expelled slowly through the sûrya (right nostril). Then, drawing in the air through the sûrya (right nostril) slowly, the belly should be filled, and after performing Kumbhaka as before, it should be expelled slowly through the chandra (left nostril).
In Hatha Pradipika, Pranayama is suggested to perform for four times a day. The following verse states that Kumbhakas (Pranayama) should be performed gradually 4 times during day and night, i.e., (morning, noon, evening and midnight), till the number of Kumbhakas for one time is 80 and for day and night together it is 320.
prātarmadhyandine sāyamardha-rātre cha kumbhakān |
śanairaśīti-paryantaṃ chaturvāraṃ samabhyaset || HP 2/11 ||
Clearly, the intention was to perform 80 rounds of Pranayama. The purpose of doing should be spiritual upliftment. It is not easy to perform 80 cycles of Pranayama. But people were devoted. It is not easy to perform 80 cycles of pranayama. But people were dedicated and devoted, they surrender to Pranayama for attaining the state of final samadhi. So, it is mentioned in the following Hatha Pradipika verse that once someone goes and devote the self to the pranayama practices, it starts perspiring sometimes. Dietary recommendations are also made where it is suggested to take milk when someone is starting with Pranayama. The milk diet will be very beneficial.
jalena śrama-jātena ghātra-mardanamācharet |
dṝḍhatā laghutā chaiva tena ghātrasya jāyate || HP 2/13 ||
The perspiration exuding from exertion of practice should be rubbed into the body (and not wiped), as by so doing the body becomes strong.
abhyāsa-kāle prathame śastaṃ kṣhīrājya-bhojanam |
tato|abhyāse dṝḍhībhūte na tādṝng-niyama-ghrahaḥ ||HP 2/14 ||
During the first stage of practice the food consisting of milk and ghee is wholesome. When the practice becomes established, no such restriction is necessary.
Precautions for Pranayama
Dr OP Tiwari Ji also mentions the warning or precautions provided by Swami Swatmarama. Aware of the risks associated with Pranayama, Dr. Tiwari ji emphasizes the need for proper guidance and technique. He warns against potential disorders that may arise from incorrect practices, advocating for a balanced approach under the guidance of experienced practitioners. It is very clearly warned that just like one slowly tame the wild animals, the same way practitioner of Pranayama should understand effect of the pranic energy.
yathā siṃho ghajo vyāghro bhavedvaśyaḥ śanaiḥ śanaiḥ |
tathaiva sevito vāyuranyathā hanti sādhakam || HP/15 ||
Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise (i.e., by being hasty or using too much force) it kills the practitioner himself.
If a mistake is made in one’s practice, it is stated clearly as ‘anyathā hanti sādhakam’, indicating that the practitioner may experience disorders. That is why one of the goals of authoring Hatha Pradipika was to provide some advise on what should be done if this or that disorder occurs. Hatha Pradipika holds great significance in this regard.
hikkā śvāsaścha kāsaścha śiraḥ-karṇākṣhi-vedanāḥ |
bhavanti vividhāḥ roghāḥ pavanasya prakopataḥ || HP 2/17 ||
Hiccough, asthma, cough, pain in the head, the ears, and the eyes; these and other various kinds of diseases are generated by the disturbance of the breath.
Conclusion
In conclusion, Dr. OP Tiwari ji reaffirms the transformative power of Pranayama in nurturing holistic well-being. He mentioned results of eight pranayamas.
Sûrya Bhedana
kapāla-śodhanaṃ vāta-doṣha-ghnaṃ kṝmi-doṣha-hṝt |
punaḥ punaridaṃ kāryaṃ sūrya-bhedanamuttamam || 50 ||
This excellent Sûrya Bhedana cleanses the forehead (frontal sinuses), destroys the disorders of Vâta, and removes the worms, and, therefore, it should be performed again and again.
Ujjāyī
mukhaṃ saṃyamya nāḍībhyāmākṝṣhya pavanaṃ śanaiḥ |
yathā laghati kaṇṭhāttu hṝdayāvadhi sa-svanam || 51 ||
Having closed the opening of the Nâdî (Larynx), the air should be drawn in such a way that it goes touching from the throat to the chest, and making noise while passing
Sītkārī
yoghinī chakra-saṃmānyaḥ sṝṣṭi-saṃhāra-kārakaḥ |
na kṣudhā na tṝṣā nidrā naivālasyaṃ prajāyate || HP 2/55 ||
The person is regarded adorable by the Yoginīs and becomes the destroyer of the cycle of creation, He is not afflicted with hunger, thirst, sleep or lassitude.
Śîtalî
ghulma-plīhādikānroghānjvaraṃ pittaṃ kṣhudhāṃ tṝṣhām |
viṣhāṇi śītalī nāma kumbhikeyaṃ nihanti hi || HP 2/58 ||
This Śîtalî Ḳumbhikâ cures colic, (enlarged) spleen, fever, disorders of bile, hunger, thirst, and counteracts poisons.
Bhastrikâ
vidhivatkumbhakaṃ kṝtvā rechayediḍayānilam |
vāta-pitta-śleṣhma-haraṃ śarīrāghni-vivardhanam || 65 ||
Having confined it properly, it should be expelled through the Idâ (left nostril). This destroys Vâta, pitta (bile) and phlegm and increases the digestive power (the gastric fire)
“Bhastrika affects our spiritual health as well. It helps to control your body temperature. First, practise Kapalbhati in Bhastrika. After Kapalbhati, inhale through the right nostril with whatever stroke you like.
Jalandhar bandhar inhales and exhales from the left nostril. When holding your breath, remember that it is 1:0:2 one inhale, zero holding, and double exhalation, with the double exhale lasting to the end. Hello, this is Antah Kumbhakah. In general, we shouldn’t practice Bahaya Kumbhaka without a Trained Yoga Teacher. This is really important, as it also has risks.
Bhramari
yoghīndrāṇamevamabhyāsa-yoghāch
chitte jātā kāchidānanda-līlā || 68 ||
By filling the air with force, making noise like Bhringi (wasp), and expelling it slowly, making noise in the same way; this practice causes a sort of ecstacy in the minds of Yogīndras.
Moorcha Pranayama
pūrakānte ghāḍhataraṃ baddhvā jālandharaṃ śanaiḥ |
rechayenmūrchchākhyeyaṃ mano-mūrchchā sukha-pradā || 69 ||
It is a little risky. A little risky also can create a problem. So it is never adviced to practice Moorcha Pranayama alone.
Finally Sri OP Tiwari ji urges practitioners to approach Pranayama with reverence, emphasizing its potential to unlock physical vitality, mental clarity, and spiritual awakening. Through his insightful discourse, Dr. OP Tiwari ji inspires a deeper appreciation for the profound wisdom embedded in the ancient practice of Pranayama.
