VEDIC WAYS OF PRANA YAMA
Prāṇāyāma according to the Haṭha Yoga-pradīpikā (chapter IV): “when the
*brahma-granthi* (in the heart) is pierced through by *prāṇāyāma*, then a
sort of happiness is experienced in the vacuum of the heart, and the
*anāhat* sounds, like various tinkling sounds of ornaments, are heard in
the body”. And further, “in the *ārambha*, a Yogī’s body becomes divine,
glowing, healthy, and emits a divine swell. The whole of his heart becomes
void”.
2 Prāṇāyāma (प्राणायाम, “restraint of breath”) is a Sanskrit word referring
to “your energy”. It is one of the eight brances of yoga, also known as the
eightfold-path (*aṣṭānga*). Also see the fifth section of the
*Varāha-upaniṣad*.
3 VARAHA UPANISHAD; KRISHNA YAJUR VEDAM CHAP 5
Then Nidāgha
<https://www.wisdomlib.org/definition/nidagha#hinduism> asked
Lord Ṛbhu <https://www.wisdomlib.org/definition/ribhu#hinduism> to
enlighten him as to the rules (to be observed) in the practice of Yoga
<https://www.wisdomlib.org/definition/yoga#hinduism>. Accordingly, He (the
Lord) said thus:
"The body is composed of the five elements. It is filled with five maṇḍalas
<https://www.wisdomlib.org/definition/mandala#hinduism> (spheres).[1]
<https://www.wisdomlib.org/hinduism/book/varaha-upanishad-of-krishna-yajurveda/d/doc217063.html#note-e-86178>
That
which is hard is Pṛthivī
<https://www.wisdomlib.org/definition/prithivi#hinduism> (earth), one of
them; that which is liquid is Apas
<https://www.wisdomlib.org/definition/apas#hinduism>; that which is bright
is Tejas <https://www.wisdomlib.org/definition/tejas#hinduism> (fire);
motion is the property of Vāyu
<https://www.wisdomlib.org/definition/vayu#hinduism>; that which pervades
everywhere is Ākāś. All these should be known by an aspirant after Yoga.
Through the blowing of Vāyumaṇḍala in this body, (there are caused) 21,600
breaths every day and night. If there is a diminution in the
Pṛthivīmaṇḍala, there arise folds in the body; if there is diminution in
the essence of Apas, there arises gradually greyness of hair; if there is
diminution in the essence of Tejas, there is loss of hunger and lustre; if
there is diminution in the essence of Vāyu, there is incessant tremor; if
there is diminution in the essence of Ākāś, one dies. The jīvita
<https://www.wisdomlib.org/definition/jivita#hinduism> (*viz*., Prāṇa
<https://www.wisdomlib.org/definition/prana#hinduism>) which possesses
these elements having no place to rest (in the body) owing to the
diminution of the elements, rises up like birds flying up in the air. It is
for this reason that it is called Udyāna (lit., flying up). With reference
to this, there is said to be a bandha
<https://www.wisdomlib.org/definition/bandha#hinduism> (binding, also
meaning a posture called Uddiyāṇabandha, by which this flight can be
arrested). This Uddiyāṇabandha s to (or does away with) death, as a lion to
an elephant. Its experience is in the body, as also the bandha. Its binding
(in the body) is hurtful. If there is agitation of Agni
<https://www.wisdomlib.org/definition/agni#hinduism> (fire) within the
belly, then there will be caused much of pain. Therefore this
(Uddiyāṇabandha) should not be practised by one who is hungry or who has
urgency to make water or void excrement. He should take many times in small
quantities proper and moderate food. He should practise Mantrayoga,[3]
<https://www.wisdomlib.org/hinduism/book/varaha-upanishad-of-krishna-yajurveda/d/doc217063.html#note-e-86180>
Layayoga <https://www.wisdomlib.org/definition/layayoga#hinduism> and
Hathayoga <https://www.wisdomlib.org/definition/hathayoga#hinduism>,
through mild, middling and transcendental methods (or periods)
respectively. Laya <https://www.wisdomlib.org/definition/laya#hinduism>,
Mantra <https://www.wisdomlib.org/definition/mantra#hinduism>, and
Hathayogas <https://www.wisdomlib.org/definition/hathayoga#hinduism> have
each (the same) eight subservients. They are yama
<https://www.wisdomlib.org/definition/yama#upanishad>, niyama
<https://www.wisdomlib.org/definition/niyama#hinduism>, āsana
<https://www.wisdomlib.org/definition/asana#hinduism>, prāṇāyāma
<https://www.wisdomlib.org/definition/pranayama#hinduism>, pratyāhāra
<https://www.wisdomlib.org/definition/pratyahara#hinduism>, (Parana
<https://www.wisdomlib.org/definition/parana#hinduism>, dhyāna
<https://www.wisdomlib.org/definition/dhyana#hinduism>, and samādhi
<https://www.wisdomlib.org/definition/samadhi#hinduism>.[4]
<https://www.wisdomlib.org/hinduism/book/varaha-upanishad-of-krishna-yajurveda/d/doc217063.html#note-e-86181>
(Of
these), yama is of ten kinds. They are non-injury, truth, non-coveting,
continence, compassion, straightforwardness, patience, courage, moderate
eating, and purity (bodily and mental). Niyama is of ten kinds. They are
tapas <https://www.wisdomlib.org/definition/tapas#hinduism> (religious
austerities), contentment, belief in the existence of God or Vedas
<https://www.wisdomlib.org/definition/vedas#hinduism>, charity, worship of
Īśvara <https://www.wisdomlib.org/definition/ishvara#hinduism> (or God),
listening to the exposition of religious doctrines, modesty, a (good)
intellect, japa <https://www.wisdomlib.org/definition/japa#hinduism> (muttering
of prayers), and vrata
<https://www.wisdomlib.org/definition/vrata#hinduism> (religious
observances). There are eleven postures beginning with chakra
<https://www.wisdomlib.org/definition/cakra#hinduism>. Chakra, padma
<https://www.wisdomlib.org/definition/padma#hinduism>, karma
<https://www.wisdomlib.org/definition/karma#hinduism>, mayūra
<https://www.wisdomlib.org/definition/mayura#hinduism>, kukkuta
<https://www.wisdomlib.org/definition/kukkuta#hinduism>, vīra
<https://www.wisdomlib.org/definition/vira#hinduism>, svastika
<https://www.wisdomlib.org/definition/svastika#hinduism>, bhadra
<https://www.wisdomlib.org/definition/bhadra#hinduism>, simha
<https://www.wisdomlib.org/definition/simha#hinduism>, mukta
<https://www.wisdomlib.org/definition/mukta#hinduism>, and gomukha
<https://www.wisdomlib.org/definition/gomukha#hinduism>, are the postures
enumerated by the knowers of yoga. Placing the left ankle on the right
thigh and the right ankle on the left thigh, and keeping the body erect
(while sitting) is the posture "Chakra". Prāṇāyāma should be practised
again and again in the following order, *viz*., inspiration, restraint of
breath and expiration. The prāṇāyāma is done through the nādis
<https://www.wisdomlib.org/definition/nadi#hinduism> (nerves). Hence it is
called the nādis themselves.
"The body of every sentient being is ninety-six digits long. In the middle
of the body, two digits above the anus and two digits below the sexual
organ, is the centre of the body (called Mūlādhāra
<https://www.wisdomlib.org/definition/muladhara#hinduism> or sacral
plexus). Nine digits above the genitals, there is kanda
<https://www.wisdomlib.org/definition/kanda#hinduism> of nādis which
revolves oval-shaped, four digits high and four digits broad. It is
surrounded by fat, flesh, bone, and blood. In it, is situate a nādī-chakra
(wheel of nerves) having twelve spokes. Kuṇḍalī
<https://www.wisdomlib.org/definition/kundali#hinduism> by which this body
is supported is there. It is covering by its face the Brahmarandhra (*viz*
., Brahma <https://www.wisdomlib.org/definition/brahma#hinduism>'s hole) of
Suṣumnā <https://www.wisdomlib.org/definition/sushumna#upanishad>. (By the
side) of Suṣumnā dwell the nādis Alambusā
<https://www.wisdomlib.org/definition/alambusha#hinduism> and Kuhūḥ
<https://www.wisdomlib.org/definition/kuhu#hinduism>. In the next two
(spokes) are Vāruṇā and Yaśasvinī
<https://www.wisdomlib.org/definition/yashasvini#hinduism>. On the spoke
south of Suṣumnā is, in regular course, Piṅgalā
<https://www.wisdomlib.org/definition/pingala#hinduism>. On the next two
spokes, are Pasha <https://www.wisdomlib.org/definition/pasha#hinduism> and
Payasvinī <https://www.wisdomlib.org/definition/payasvini#hinduism>. On the
spoke west of Suṣumnā is the nādi
<https://www.wisdomlib.org/definition/nadi#hinduism> called Sarasvatī
<https://www.wisdomlib.org/definition/sarasvati#hinduism>. On the next two
spokes are Śāṅkhinī and Gāndhārī
<https://www.wisdomlib.org/definition/gandhari#hinduism>. To the north of
Suṣumnā dwells Idā; in the next is Hastijihvā; in the next is Viśvodarā. In
these spokes of the wheel, the twelve nādis carry the twelve vāyus
<https://www.wisdomlib.org/definition/vayu#hinduism> from left to right (to
the different parts of the body). The nādis are like (*i.e.*, woven like
the warp and woof of) cloth. They are said to have different colours. The
central portion of the cloth (here the collection of the nādis) is called
the Nābhichakra (navel plexus). Jvalantī, Nādarūpiṇī, Pararandhrā, and
Suṣumnā are called the (basic) supports of nāda
<https://www.wisdomlib.org/definition/nada#hinduism> (spiritual sound).
These four nādis are of ruby colour. The central portion of Brahmarandhra
is again and again covered by Kuṇḍalī. Thus ten vāyus move in these nādis.
A wise man who has understood the course of nādis and vāyus should, after
keeping his neck and body erect with his mouth closed, contemplate
immovably upon Turyaka (Ātmā
<https://www.wisdomlib.org/definition/atma#hinduism>) at the tip of his
nose, in the centre of his heart and in the middle of bindu
<https://www.wisdomlib.org/definition/bindu#hinduism>, and should see,
with a tranquil mind through the (mental) eyes, the nectar flowing from
there. Having closed the anus and drawn up the vāyu and caused it to rise
through (the repetition of) praṇava
<https://www.wisdomlib.org/definition/pra%E1%B9%87ava#hinduism> (Om), he
should complete with Śrī bīja
<https://www.wisdomlib.org/definition/bija#hinduism>. He should contemplate
upon his Ātmā as Śrī (or Parāśakti
<https://www.wisdomlib.org/definition/parashakti#hinduism>) and as being
bathed by nectar. This is kālavañcana
<https://www.wisdomlib.org/definition/kalavancana#hinduism> (lit., time
illusion). It is said to be the most important of all. Whatever is thought
of by the mind is accomplished by the mind itself. (Then) agni (fire) will
flame in jala <https://www.wisdomlib.org/definition/jala#hinduism> (water)
and in the flame (of agni) will arise the branches and blossoms. Then the
words uttered and the actions done regarding the universe, are not in vain. By
checking the bindu in the path, by making the fire flame up in the water
and by causing the water to dry up, the body is made firm. Having
contracted simultaneously the anus and yoni
<https://www.wisdomlib.org/definition/yoni#hinduism> (the womb) united
together, he should draw up Apāna
<https://www.wisdomlib.org/definition/apana#hinduism> and unite with it
Samāna <https://www.wisdomlib.org/definition/samana#hinduism>. He should
contemplate upon his Ātmā as Śiva
<https://www.wisdomlib.org/definition/shiva#hinduism> and then as being
bathed by nectar. In the central part of each spoke, the yogin should
commence to concentrate Bala
<https://www.wisdomlib.org/definition/bala#hinduism> (will or strength). He
should try to go up by the union of Prāṇa and Apāna. This most important
yoga brightens up in the body the path of siddhis
<https://www.wisdomlib.org/definition/siddhi#hinduism>. As a dam across the
water serves as an obstacle to the floods, so it should ever be known by
the yogins that the chāyā
<https://www.wisdomlib.org/definition/chaya#hinduism> of the body is (to
jīva <https://www.wisdomlib.org/definition/jiva#hinduism>). This bandha is
said of all nādis. Through the grace of this bandha, the Devatā
<https://www.wisdomlib.org/definition/devata#upanishad> (goddess) becomes
visible. This bandha of four feet serves as a check to the three paths.
This brightens up the path through which the siddhas
<https://www.wisdomlib.org/definition/siddha#upanishad> obtained (their
siddhis). If with Prāṇa is made to rise up soon Udāna
<https://www.wisdomlib.org/definition/udana#hinduism>, this bandha checking
all nādis goes up. This is called Samputayoga or Mūlabandha
<https://www.wisdomlib.org/definition/mulabandha#hinduism>. Through the
practising of this yoga, the three bandhas
<https://www.wisdomlib.org/definition/bandha#hinduism> are mastered. By
practising day and night intermittingly or at any convenient time, the vāyu
will come under his control. With the control of vāyu, agni (the gastric
fire) in the body will increase daily. With the increase of agni, food,
etc., will be easily digested. Should food be properly digested, there is
increase of rasa <https://www.wisdomlib.org/definition/rasa#hinduism> (essence
of food). With the daily increase of rasa, there is the increase of dhātus
<https://www.wisdomlib.org/definition/dhatu#hinduism> (spiritual
substances). With the increase of dhātus, there is the increase of wisdom
in the body. Thus all the sins collected together during many crores of
births are burnt up.
"In the centre of the anus and the genitals, there is the triangular
Mūlādhāra. It illumines the seat of Śiva of the form of bindu. There is
located the Parāśakti named kuṇḍalinī
<https://www.wisdomlib.org/definition/kundalini#hinduism>. From that seat,
vāyu arises. From that seat, agni becomes increased. From that seat, bindu
originates and nāda becomes increased. From that seat, Haṃsa
<https://www.wisdomlib.org/definition/hamsa#hinduism> is born. From that
seat, manas <https://www.wisdomlib.org/definition/manas#hinduism> is born.
The six chakras <https://www.wisdomlib.org/definition/cakra#hinduism> beginning
with Mūlādhāra are said to be the seat of Śakti
<https://www.wisdomlib.org/definition/shakti#hinduism> (Goddess). From the
neck to the top of the head is said to the seat of Śambhu
<https://www.wisdomlib.org/definition/shambhu#hinduism> (Śiva). To the
nādis, the body is the support (or vehicle); to Prāṇa, the nādis are the
support; to jīva, Prāṇa is the dwelling place; to Haṃsa, jīva is the
support; to Śakti, Haṃsa is the seat and the locomotive and fixed universe.
"Being without distraction and of a calm mind, one should practise
prāṇāyāma. Even a person who is well-skilled in the practice of the three
bandhas should try always to cognise with a true heart that Principle which
should be known and is the cause of all objects and their attributes. Both
expiration and inspiration should (be stopped and made to) rest in
restraint of breath (alone). He should depend solely on Brahman
<https://www.wisdomlib.org/definition/brahman#hinduism> which is the
highest aim of all visibles. (The giving out of) all external objects is
said to be rechaka (expiration). The (taking in of the) spiritual knowledge
of the Śāstras <https://www.wisdomlib.org/definition/shastra#hinduism> is
said to be pūraka
<https://www.wisdomlib.org/definition/puraka#hinduism> (inspiration)
and (the keeping to oneself of) such knowledge is said to be kumbhaka
<https://www.wisdomlib.org/definition/kumbhaka#hinduism> (or restraint of
breath). He is an emancipated person who practises thus such a citta
<https://www.wisdomlib.org/definition/citta#hinduism>. There is no doubt
about it. Through kumbhaka, it (the mind) should be always taken up, and
through kumbhaka alone it should be filled up within. It is only through
kumbhaka that kumbhaka should be firmly mastered. Within it is Paramaśiva
<https://www.wisdomlib.org/definition/paramashiva#hinduism>. That (vāyu)
which is non-motionless should be shaken again through kaṇṭha
<https://www.wisdomlib.org/definition/kantha#hinduism>-mudrā
<https://www.wisdomlib.org/definition/mudra#hinduism> (throat-posture).
Having checked the course of vāyu, having become perfect in the practice of
expiration and restraint of breath and having planted evenly on the ground
the two hands and the two feet, one should pierce the four seats through
vāyu through the three yogas
<https://www.wisdomlib.org/definition/yoga#hinduism>. He should shake
Mahāmeru with the (aid of) prakotis (forces) at the mouth of vāyu. The two
putas <https://www.wisdomlib.org/definition/puta#hinduism> (cavities) being
drawn, vāyu throbs quickly. The union of moon, sun and agni should be known
on account of nectar. Through the motion of Meru
<https://www.wisdomlib.org/definition/meru#hinduism>, the devatās
<https://www.wisdomlib.org/definition/devata#upanishad> who stay in the
centre of Meru move. At first in his Brahma-granthi
<https://www.wisdomlib.org/definition/granthi#hinduism>, there is produced
soon a hole (or passage). Then having pierced Brahma-granthi, he pierces
Viṣṇu <https://www.wisdomlib.org/definition/vishnu#hinduism>-granthi then
he pierces Rudra <https://www.wisdomlib.org/definition/rudra#hinduism>-granthi.
Then to the yogin comes vedha
<https://www.wisdomlib.org/definition/vedha#hinduism> (piercing) through
his liberation from the impurities of delusion, through the religious
ceremonies (performed) in various births, through the grace of gurus
<https://www.wisdomlib.org/definition/guru#hinduism> and devatās and
through the practice of yoga.
"In the maṇḍala <https://www.wisdomlib.org/definition/mandala#hinduism> (sphere
or region) of Suṣumnā (situated between Idā and Piṅgalā, vāyu should be
made to rise up through the feature known as Mudrā-bandha. The short
pronunciation (of Praṇava) frees (one) from sins: its long pronunciation
confers (on one) mokṣa
<https://www.wisdomlib.org/definition/moksha#hinduism>. So also its
pronunciation in āpyāyana
<https://www.wisdomlib.org/definition/apyayana#hinduism> or pluta
<https://www.wisdomlib.org/definition/pluta#hinduism> svara
<https://www.wisdomlib.org/definition/svara#upanishad> (tone). He is a
knower of Veda <https://www.wisdomlib.org/definition/veda#hinduism>, who
through the above-mentioned three ways of pronunciation knows the end of
Praṇava which is beyond the power of speech, like the never-ceasing flow of
oil or the long-drawn bell-sound. The short svara goes to bindu. The long
svara goes to brahmarandhra: the pluta to dvādaśānta (twelfth centre). The
mantras <https://www.wisdomlib.org/definition/mantra#hinduism> should be
uttered on account of getting mantra siddhis. This Praṇava (OM) will remove
all obstacles. It will remove all sins. Of this, are four bhūmikās (states)
predicated, *viz*., ārambha
<https://www.wisdomlib.org/definition/arambha#hinduism>, ghata
<https://www.wisdomlib.org/definition/ghata#hinduism>, paricaya, and
niṣpatti. Ārambha is that state in which one having abandoned external
karmas <https://www.wisdomlib.org/definition/karma#hinduism> performed by
the three organs (mind, speech and body), is always engaged in mental karma
only. It is said by the wise that the ghata state is that in which vāyu
having forced an opening on the western side and being full, is firmly
fixed there. Paricaya state is that in which vayu
<https://www.wisdomlib.org/definition/vayu#hinduism> is firmly fixed to
ākāś, neither associated with jīva nor not, while the body is immovable. It
is said that niṣpatti state is that in which there take place creation and
dissolution through Ātmā or that state in which a yogin having become a
jīvanmukta <https://www.wisdomlib.org/definition/jivanmukta#hinduism> performs
yoga without effort.
"Whoever recites this Upaniṣad
<https://www.wisdomlib.org/definition/upanishad#hinduism> becomes
immaculate like agni. Like vāyu, he becomes pure. He becomes freed from the
sin of drinking alcohol. He becomes freed from the sins of the theft of
gold. He becomes a jīvanmukta. *This is what is said by the **Ṛgveda*
<https://www.wisdomlib.org/definition/rigveda#hinduism>. Like the eye
pervading the ākāś (seeing without effort everything above), a wise man
sees (always) the supreme seat of Viṣṇu. The brāhmaṇas
<https://www.wisdomlib.org/definition/brahmana#hinduism> who have always
their spiritual eyes wide open praise and illuminate in diverse ways the
spiritual seat of Viṣṇu. "Om, thus is the Upaniṣad."
FOOTNOTES AND REFERENCES:
[1]
<https://www.wisdomlib.org/hinduism/book/varaha-upanishad-of-krishna-yajurveda/d/doc217063.html#note-t-86178>:
There are either the five elements or Mūlādhāra (sacral plexus),
Svādhishthāna (epigastric or prostatic plexus), Maṇipūraka (solar plexus),
Anāhata (cardiac plexus) and Visuddhi (laryngeal or pharyngeal plexus).
These are situated respectively in the anus, the genital organs, navel,
heart and throat. The last or the sixth plexus is omitted here, as the five
plexuses mentioned above correspond to the five elements. This chapter
treating of yoga is very mystical.
[3]
<https://www.wisdomlib.org/hinduism/book/varaha-upanishad-of-krishna-yajurveda/d/doc217063.html#note-t-86180>:
There are four kinds of yoga—the fourth being Rājayoga. Mantrayoga is that
in which perfection is obtained through the pronunciation of mantras.
Layayoga is that in which perfection is obtained through laya (absorption).
[4]
<https://www.wisdomlib.org/hinduism/book/varaha-upanishad-of-krishna-yajurveda/d/doc217063.html#note-t-86181>:
They mean respectively forbearance, religious restraint, posture, restraint
of breath, subjugation of the senses, contemplation, meditation, and
intense self-absorption.
4 तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥ २.४९ ॥
*tasminsati śvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ *|| 2.49 ||
(49) That (*āsana* <https://www.wisdomlib.org/definition/asana#yoga>)
having been perfected, regulation of the flow of inhalation and exhalation
is *prāṇāyāma* <https://www.wisdomlib.org/definition/pranayama#yoga>.
*Ancient and Modern interpretation:*
After *āsanas* <https://www.wisdomlib.org/definition/asana#yoga> are
perfected and one conquers the dualities like happiness–misery,
pleasure-pain etc. *Sādhaka*
<https://www.wisdomlib.org/definition/sadhaka#hinduism> establishes into
*āsana* and gets control over the mental sheath. After that *nāḍis*
<https://www.wisdomlib.org/definition/nadi#yoga> get cleaned by *nāḍiśodhana
prāṇāyāma* and then *kumbhaka*
<https://www.wisdomlib.org/definition/kumbhaka#yoga> or *prāṇāyāma* can be
practised as per *Haṭhayogapradīpikā*
<https://www.wisdomlib.org/definition/hathayogapradipika#yoga>.
Osho explains, *prāṇāyāma* is to breathe with whole, to become breath of
eternal and the whole is *prāṇāyāma*. Then your life energy goes on
expanding with trees and mountains and sky and stars and you disappear
completely.
*Prāṇaśakti* needs to be handled with utmost care as otherwise said in
*Haṭhayogapradīpikā*[1]
<https://www.wisdomlib.org/hinduism/book/yoga-sutras-study/d/doc628758.html#note-e-172904>
—
“Just as lions, elephants and tigers are gradually controlled, so the
*prāṇa* <https://www.wisdomlib.org/definition/prana#hinduism> is controlled
through practice. Otherwise the practitioner is destroyed.”
Hence Patañjali <https://www.wisdomlib.org/definition/patanjali#yoga> has
said—
*tasmin **sati* <https://www.wisdomlib.org/definition/shati#hinduism>* /*
So, one has to be careful before starting *prāṇāyāma*. Here inhalation and
exhalation are called as *pūraka*
<https://www.wisdomlib.org/definition/puraka#yoga> and *recaka*
<https://www.wisdomlib.org/definition/recaka#yoga> in Yogic language,which
is in 1:2 proportion normally.
Here, *gatirviccheda* means to control the speed of *pūraka* and *recaka* and
be in *kumbhaka* stage or reducing the speed of *pūraka* and *recaka*.
In *Haṭhayogapradīpikā*, [2]
<https://www.wisdomlib.org/hinduism/book/yoga-sutras-study/d/doc628758.html#note-e-172905>
eight
types of *prāṇāyāmas* <https://www.wisdomlib.org/definition/pranayama#yoga>,
is called as *kumbhaka*.
The eight *kumbhakas* <https://www.wisdomlib.org/definition/kumbhaka#yoga>
are:—
1. *sūryabheda*,
2. *ujjāyī*,
3. *sītkārī*,
4. *śītalī*,
5. *bhasrikā*,
6. *bhrāmarī* <https://www.wisdomlib.org/definition/bhramari#yoga>,
7. *mūrcchā* <https://www.wisdomlib.org/definition/murccha#hinduism> and
8. *plāvinī*.
Hariharānanda Araṇya
<https://www.wisdomlib.org/definition/aranya#hinduism> says,
this *prāṇāyāma* of Patañjaliis different than *haṭhayoga*
<https://www.wisdomlib.org/definition/hathayoga#yoga> which is exhalation (
*recaka*), inhalation (*pūraka*) and suspension (*kumbhaka*). Here it is
called as suspension of breath.
Vyāsa <https://www.wisdomlib.org/definition/vyasa#hindu-philosophy> in his
commentary has not given terms as *pūraka*, *recaka* and *kumbhaka*.These
terms are used by Vācaspati
<https://www.wisdomlib.org/definition/vacaspati#hinduism>,
*Haṭhayogapradīpikā* and *Gheraṇḍa-Samhitā*.
Taimni has given some features of *prāṇāyāma* as:
1) It is not deep breathing.Deep breathing doesnot affect prāṇic currents;
2) Purification of *nāḍis* is a preparatory practice. Breathing alternately
through the two nostrils affect prāṇic currents;
3) Real *prāṇāyāma* begins during *kumbhaka*;
4) *Prāṇāyāma* has to be practised for a long time.
K Rajaram IRS 25 6 23
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