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Pranayama (Sanskrit: प्राणायाम, "Prāṇāyāma") is the yogic practice of focusing on breath. In classical yoga, the breath is associated with prana, thus, pranayama is a means to elevate the prana-shakti, or life energies. Pranayama is described in Hindu texts such as the Bhagavad Gita and the Yoga Sutras of Patanjali. Later, in Hatha yoga texts, it meant the complete suspension of breathing. The pranayama practices in modern yoga as exercise differ from those of the Hatha yoga tradition, often using the breath in synchrony with movements.

Etymology

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Prāṇāyāma (Devanagari: प्राणायाम prāṇāyāma) is a Sanskrit compound. It is defined variously by different authors.

Macdonell gives the etymology as prana (prāṇa), breath, + āyāma and defines it as the suspension of breath.[1]

Monier-Williams defined Pranayama in terms of the elements of Kumbhaka, breath retention.[2]

Monier-Williams defines the compound prāṇāyāma as "of the three 'breath-exercises' performed during Saṃdhyā (See pūrak, rechak (English: retch or throw out), kumbhak".[2] This technical definition refers to a particular system of breath control with three processes as explained by Bhattacharyya: pūrak (to take the breath inside), kumbhak (to retain it), and rechak (to discharge it). There are other processes of prāṇāyāma besides this three-step model.[3]

V. S. Apte's definition of āyāmaḥ derives it from ā + yām 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 compound prāṇāyāma he defines āyāmaḥ as meaning "restrain, control, stopping".[4]

Ramamurti Mishra gives the definition:

Expansion of individual energy into cosmic energy is called prāṇāyāma (prāṇa, energy + ayām, expansion).[5]

Hinduism

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Bhagavad Gītā

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Pranayama is mentioned in verse 4.29 of the Bhagavad Gītā, which states "Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice."[6][7]

Yoga Sutras of Patanjali

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Pranayama is the fourth "limb" of the eight limbs of Ashtanga Yoga, as mentioned in verse 2.29 of the Yoga Sutras of Patanjali.[8][9] Patanjali, a Rishi, 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.[10] Patanjali does not fully elucidate the nature of prana, and the theory and practice of pranayama seem to have undergone significant development after him.[11]

In verse 1.34, pranayama is introduced as a method aimed at stabilizing the mind. The practice involves two primary techniques: exhalation, known as pracchardana, which entails expelling air from the stomach through the nostrils, and retention, known as vidharana, which focuses on the controlled restraint of breath. Pranayama supports advanced practitioners in gaining control over the mind and complements meditation, aiding in achieving a light body and steady mind by regulating breath.[12]

Yoga teachers including B. K. S. Iyengar have advised 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.[13]

Hatha yoga

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The Indian tradition of Hatha yoga makes use of various pranayama techniques. The 15th century Hatha Yoga Pradipika is a key text of this tradition and includes various forms of pranayama such as Kumbhaka breath retention and various body locks (Bandhas).[14] Other forms of pranayama breathing include the alternate nostril breathing of Nadi Shodhana, Ujjayi breath ("Victorious Breath"), Sitali (breathing through the rolled tongue),[15] Bhastrika ("Bellows Breath"), Kapalabhati ("Skull-shining Breath", a Shatkarma purification),[16] Surya Bhedana ("Sun-piercing Breath"),[17] and the soothing Bhramari (buzzing like a bee).[18] B. K. S. Iyengar cautions that pranayama should only be undertaken when one has a firmly established yoga practice and then only under the guidance of an experienced Guru.[13]

According to Theos Bernard, the ultimate aim of pranayama is the suspension of breathing (kevala kumbhaka), "causing the mind to swoon".[19] Paramahansa Yogananda concurs, writing, "The real meaning of Pranayama, according to Patanjali, the founder of Yoga philosophy, is the gradual cessation of breathing, the discontinuance of inhalation and exhalation".[20]

Yoga as exercise

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The yoga scholar Andrea Jain states that pranayama was "marginal to the most widely cited sources" before the 20th century, and that the breathing practices were "dramatically" unlike the modern ones. She writes that while pranayama in modern yoga as exercise consists of synchronising the breath with movements (between asanas), in texts like the Bhagavad Gita and the Yoga Sutras of Patanjali, pranayama meant "complete cessation of breathing", for which she cites Bronkhorst 2007.[21][22]

Buddhism

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According to the Pali Buddhist Canon, the Buddha, prior to his enlightenment, practiced a meditative technique involving pressing the palate with the tongue and forcibly restraining the breath. This is described as both extremely painful and not conducive to enlightenment.[23] In some Buddhist teachings or metaphors, breathing is said to stop with the fourth jhana, though this is a side effect of the technique and does not result from purposeful effort.[24]

The Buddha did incorporate moderate modulation of the length of breath as part of the preliminary tetrad in the Anapanasati Sutta. Its use there is preparation for concentration. According to commentarial literature, this is appropriate for beginners.[25]

Indo-Tibetan tradition

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Later Indo-Tibetan developments in Buddhist pranayama which are similar to Hindu forms can be seen as early as the 11th century, in the Buddhist text titled the Amṛtasiddhi, which teaches three bandhas in connection with yogic breathing (kumbakha).[26]

Tibetan Buddhist breathing exercises such as the "nine breathings of purification" or the "Ninefold Expulsion of Stale Vital Energy" (rlung ro dgu shrugs), a form of alternate nostril breathing, commonly include visualizations.[27][28] In the Nyingma tradition of Dzogchen these practices are collected in the textual cycle known as "The Oral Transmission of Vairotsana" (Vai ro snyan brgyud).[29]

Effects

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Yoga has positive effects on blood pressure, heart rate variability, and baroreflex sensitivity.[30] In a systematic review of yoga breathing exercises and blood pressure, a moderate but statistically significant beneficial effect was found.[31] A meta-analysis of "voluntary slow breathing", heart rate, and heart rate variability found that such breathing leads to an increase in the parasympathetic nervous control of the heart, and notes "By considering the importance of the parasympathetic nervous system for health-related issues, stimulating non-invasively the vagus nerve represents a valid target."[32]

*MY ADDITIONS BELOW*

Patanjali

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Maharshi Patanjali is a prominent figure in yoga’s evolution, credited with unifying sparse ancient practices of yoga and prāṇāyāma into a systematized order known as Aṣṭāṅga Yoga. Through his Yoga Sūtras—composed around the 4th century C.E.—he synthesized a tangible collective of meditation techniques, breath control, and ethical principles into a cohesive path for self-realization and spiritual growth. By formalizing the eight limbs of Aṣṭāṅga Yoga, Patanjali provided a comprehensive framework that has shaped yoga philosophy and practice for centuries. [1]

Patanjali's Yoga Sūtras serve as a cornerstone for both historical and contemporary yoga, articulating the principles that underpin various yogic traditions. The text emphasizes the significance of pranayama as a vital practice for regulating breath and achieving meditative states, thus linking the physical, mental, and spiritual aspects of yoga. His methodical approach to yoga and its integration of the eight limbs—yama (ethical constraints), niyama (personal observances), asana (postures), pranayama, pratyahara (withdrawal of senses), dharana (concentration), dhyana (meditation), and samadhi (enlightenment)—has led to the establishment of Ashtanga Yoga as a structured system for personal development. [2] [3]

Ashtanga Yoga (8 limbs):

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The eight limbs of Ashtanga Yoga serve as a compiled scaffold for personal development and spiritual awakening, health/self-healing modality, and philosophy.

  • Yama (Moral Restraints): Ethical guidelines such as Ahimsa (non-violence) and Satya (truthfulness), which guide practitioners in their interactions with others.
  • Niyama (Personal Observances): Practices that promote self-discipline and personal growth, such as Saucha (purity) and Santosha (contentment)
  • Asana (Postures): The physical poses that strengthen the body and improve flexibility.
  • Pranayama (Breath Control): Techniques that enhance the connection between breath and movement, facilitating deeper meditative states.
  • Pratyahara (Withdrawal of Senses): The practice of turning inward to cultivate self-awareness.
  • Dharana (Concentration): Focused attention that aids in developing mental clarity.
  • Dhyana (Meditation): The practice of deep contemplation leading to a greater understanding of oneself.
  • Samadhi (Enlightenment): The ultimate goal of yoga, representing the state of union with the universal consciousness. [4] [5]

Mahavatar Baba Ji

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Mahavatar Babaji, commonly referred to as BabaJi which is a name that sadhakas(yogi students/scholars/practicioners) call their Guru.[6] He represents a trancedend guru of yoga. Some scholars suggest he was born around 200 AD in Tamil Nadu, India. Babaji travled caross Indua with a group of nomadic yogis, where he learned the scriptures and potent philosophical texts including the Vedas, Puranas, and Upanishads. Babaji met his Guru, Bhogarnatha in  Katargama. Under his Guru he practiced intense yoga Sadhna and gained many siddhis (realizations of abilities of the unified mind to perform peak strength actions sometimes thought of superhuman capabilities. Some siddhis are more inner control of the main biological systems, some are more on the level of out of body meditation and awearness between the conscious sub conscious and uncosncous mind; By means of self mastery revolving around the 3 gunnas.) [7].

Through Yoga and Pranayama, one can attain siddhis, classified “powers” allowing one to walk through life with “success without stress.”[8]. A person who attains siddhi is called a siddha—from the verb siddh, “to accomplish.” Anyone who achieves mastery in a field is a siddha-puruṣa. For example, a master painter might be praised as a siddha-hasta-citrakāra, and a musical professional similarly honored. In this sense, a siddha is simply someone of great accomplishment.

Even in yoga, where “siddhis” (spiritual powers) can arise, true accomplishment isn’t limited to those abilities. Siddhis are the byproducts of particular actions and are not permanent, they need constant maintenance for execution; they come and go rather than defining the siddha’s lasting attainment. Like lifting a heavy weight set in the gym, one will lose the ability to lift that heavy weight if muscle mass is not maintained. [9]

BabaJi is a central figure in the Kriya Yoga Lineage. He not only restored these Kriya Yoga and Pranayama, but also embodied the spiritual ideal His mission has been described as assisting spiritual leaders and prophets in realizing divinity and teachings and techniques of maintaining the mind body and Atman unification.

Babaji’s continued connection with civilization and fostering Guru disciple relationship is believed to sanctify the Northern Himalayas, where he preserves his physical form across long periods of time, in prolonged shavassna. He is an emblem of his teachings’ timelessness. He is honored as an avatāra—a divine incarnation that transcends ordinary understanding. The moniker Mahavatar given to BabaJi is out of respect and recognition for status of acendend master. Lahiri Mahasaya, Sri Yukteshwar, and Sri Swami Paramahansa Yogananda (a Guru-Sadhaka lineage)are all notable disciples of Mahavatar BabJi. Lahiri Mahasya was Yukteshwar’s guru, and Yukteshwar was Pramahana Yoganada’s Guru.

Siddhis are side abilities like an professional basketball player also being good at making flashy shots in a game of HORSE. The primary goal that advanced yogis are seeking is noted in the Yoga-Kundalini Upanishad, Verses 77-81(16).

“[the original goal of the yogi, through their practice is to reach a state of maintained consciousness where [one] Realizes] the oneness of the Visva-atman (cosmic soul) through Turiya (pure consciousness within) of the microcosm of body, with the Virad-atman (great soul) through the Turiya of the macrocosm. Realize the Linga with the Sutraman, of Sleep with the unmanifested state, self illumination of the Atman manifested in one's self with the Atman of consciousness.” (17).

Here the word Turiya must be explained. Turiya is name of the 4th state of consciousness, achieved at the end of the practice usually in Sammadhi. Turiya describes the state of “ever-existing, ever-conscious, a liberation from the ego and unification of the mind, atman, with infite spirit/infinite self.” (15)

Yoga Sutra Highlights:

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तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥ २.४९ ॥

"Tasminsati śvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ" || Yoga Sutras: 2.49 ||

“That (āsana) having been perfected, regulation of the flow of inhalation and exhalation is prāṇāyāma.” [11]

Pantajali’s quote says it is necessary to break the condition(that our nervous system has been unintentionally used to). This sutra accentuates the need for an individual to “break the condition [of the mind]” and cool the senses; down shift the nervous system from transmitting signals of overwhelming sensory information to resonating our own cognition IN the body, and IN our control.[10]

Hatha yoga Pradipika:
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चले वाते चलं चित्तं निश्चले निश्चलं भवेत् ॥ 2॥

“Chale vote chalam chittam nischale nischalam bhavet Yogi sthanutvamapnoti tato vayum nirodhayet. Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogi gets steadiness of mind.” [12]. This line highlights the notion of breaking the autonomic cycle of respiration into conscious, intentional breathing, allowing one to realize more agency over their nervous system by blending the edge line between automatic functions and somatic functions of the body. [13] [14]

Source list to assimilate into the reference section:

  1. Bryant, Edwin. “The Yoga Sutras of Patanjali.” Internet Encyclopedia of Philosophy, Rutgers University. https://iep.utm.edu/yoga/.
  2. Shinde, Mohini. “Breathing Exercise from Ancient Hinduism: A Cure for Multiple Medical Issues.” Desh-Videsh, March 26, 2024. https://www.deshvidesh.com/breathing-exercise-from-ancient-hinduism-a-cure-for-multiple-medical-issues/.
  3. “Yamas and Niyamas: The Ethical Foundation of Yoga Practice.” Sattva Yoga Academy, May 2, 2024. https://sattvayogaacademy.com/exploring-yamas-niyamas-yoga-practice.
  4. [4] Newalkar, Makarand Gopal. “Sūtra 2.49 [The definition of prāṇāyāma].” Yoga-sutras (Ancient and Modern Interpretations). Wisdom Library, 2017. https://www.wisdomlib.org/hinduism/book/yoga-sutras-study/d/doc628758.html
  5. Shah, Sejal. “How To Make the Yamas and Niyamas Work for You in the Modern World.” Art of Living, July 30, 2020. https://www.artofliving.org/us-en/yoga/beginners/yamas-niyamas
  6. “Mahavatar Babaji.” Wikipedia, Wikimedia Foundation. https://en.wikipedia.org/wiki/Mahavatar_Babaji.
  7. “Mahavatar Babaji.” Self-Realization Fellowship. https://yogananda.org/mahavatar-babaji.
  8. Shah, Sheetal. “Ashta siddhis are recipes for success without stress.” Hindu American Foundation, April 19, 2022. https://www.hinduamerican.org/blog/ashta-siddhis-success-without-stress.
  9. Svāmī Tejomayānanda. Nārada Bhakti Sūtra: Talk 3. Chinmaya Mission. PDF. https://share.chinmayamission.com/docs/Narada-Bhakti-Sutra-Talk03.pdf.
  10. “Chant the Yoga Sutras: Chapter 1,” Simple Yoga, https://simple-yoga.org/chant-yoga-sutra/chant-the-yoga-sutras-chapter-1/
  11. Patañjali’s Yoga Sutras with the Commentary of Vyāsa and the Gloss of Vācaspati Miśra: Rama Prasad Translation. Internet Archive, March 21 2017. https://archive.org/details/PatanjalisYogaSutraswithTheCommentaryOfVyasaAndTheGlossOfVachaspatiMisraRamaPrasadTranslation
  12. Svātmārāma. Hatha Yoga Pradīpikā: Sanskrit Text with English Translation and Notes. Translated by Pancham Sinh. Internet Archive, p. 51. https://archive.org/details/HathaYogaPradipika-SanskritTextWithEnglishTranslatlionAndNotes/page/n51/mode/2up
  13. “Somatic Nervous System: What It Is & Function.” Cleveland Clinic. https://my.clevelandclinic.org/health/body/23291-somatic-nervous-system
  14. Shannahoff-Khalsa, D. S. “An Introduction to Kundalini Yoga Meditation Techniques That Are Specific for the Treatment of Psychiatric Disorders.” The Journal of Alternative and Complementary Medicine 10, no. 1 (2004): 91–101. https://doi.org/10.1089/107555304322849011
  15. “Turiya,” Yogapedia, Ananda Church of Self-Realization of Nevada County, 2025. https://www.ananda.org/yogapedia/turiya/
  16. T. R. Śrīnivāsa Ayyaṅgār & S. Subrahmaṇya Śāstrī, The Yoga Upaniṣads: Translated into English (On the Basis of the Commentary of Śrī Upaniṣad-Brahma-Yogin), The Adyar Library Series, no. 20 (Adyar: The Adyar Library, 1938), p. 263 (verse 1.81). https://archive.org/details/TheYogaUpanishads/page/n307/mode/2up

17. Yogakuṇḍalini Upaniṣad. Transliterated by Sunder Hattangadi; proofread by Sunder Hattangadi and P.S.A. Easwaran. SanskritDocuments.org (doc_upanishhat), file “yogakund.itx”; original August 20, 2000; updated December 9, 2017. https://sanskritdocuments.org/doc_upanishhat/yogakund.pdf

  1. ^ Macdonell 1996, p. 185, main entry prāṇāghāta.
  2. ^ a b Monier-Williams, p. 706, left column.
  3. ^ Bhattacharyya 1999, p. 429.
  4. ^ See main article आयामः (āyāmaḥ) in: Apte, p. 224. Passages cited by Apte for this usage are Bhagavatgita 4.29 and Manusmriti 2.83.
  5. ^ Mishra, p. 216.
  6. ^ Gambhirananda, pp. 217–218.
  7. ^ "Bhagwat Geeta 4.29". Bhagwat Geeta with commentaries of Ramanuja, Madhva, Shankara and others. 13 Sep 2012. Retrieved 10 May 2021.
  8. ^ Taimni 1993, p. 205.
  9. ^ Flood 1996, p. 97.
  10. ^ Taimni 1993, pp. 258–268.
  11. ^ Pande, Govind Chandra (1990). Foundations of Indian Culture: Spiritual Vision and Symbolic Forms in Ancient India (Second ed.). Motilal Banarsidass. p. 97. OCLC 488464360.
  12. ^ Bryant 2009, p. 130-132.
  13. ^ a b Iyengar, B. K. S. (2011). Light on prāṇāyāma: the yogic art of breathing. New York: Crossroad. OCLC 809217248.
  14. ^ Mallinson, James (2011). Knut A. Jacobsen; et al., eds. Haṭha Yoga in the Brill Encyclopedia of Hinduism, Vol. 3. Brill Academic. pp. 772-773. ISBN 978-90-04-27128-9.
  15. ^ Mallinson, James (2012). "The Original Gorakṣaśataka". In White, David Gordon (ed.). Yoga in Practice. Princeton: Princeton University Press. pp. 257–272.
  16. ^ Budilovsky, Joan; Adamson, Eve (2000). The complete idiot's guide to yoga (2 ed.). Penguin Books. Chapter 7. ISBN 978-0-02-863970-3.
  17. ^ "Surya Bhedana Pranayama". Yogapedia. Retrieved 3 June 2019. In its simplest form, surya bhedana pranayama is inhaling fully through the right nostril, holding the breath and then exhaling through the left nostril. ... The pingala nadi, which represents masculine sun energy, begins in the muladhara (root) chakra and ends at the right nostril, which serves as a sort of entrance to this sun energy. By practicing surya bhedana pranayama, the yogi taps into and activates the pingala nadi energy
  18. ^ Brahinsky, Rachel (12 April 2017). "Use "Bee Breath" to Get Anxiety to Buzz Off". Yoga Journal. Retrieved 3 June 2019.
  19. ^ Bernard, Theos (2007). Hatha Yoga: The Report of A Personal Experience. Harmony. p. 57. ISBN 978-0-9552412-2-2. OCLC 230987898.
  20. ^ Yogananda, Paramahansa (2005). The Essence of Kriya Yoga (1st ed.). Alight Publications. p. part10. ISBN 978-1931833189.
  21. ^ Bronkhorst, Johannes (2007). Greater Maghada: Studies in the Culture of Early India. Brill. pp. 26–27.
  22. ^ Jain, Andrea (2015). Selling Yoga: from Counterculture to Pop culture. Oxford University Press. p. 3. ISBN 978-0-19-939024-3. OCLC 878953765.
  23. ^ Bronkhorst, Johannes, The Two Traditions of Meditation in Ancient India. Franz Steiner Verlag Weisbaden, pp. 1–5.
  24. ^ Bronkhorst, Johannes, The Two Traditions of Meditation in Ancient India. Franz Steiner Verlag Weisbaden GmbH, p. 84.
  25. ^ Conze, Edward, Buddhist Meditation. Harper & Row, 1956, p. 66. Regarding the Buddha's incorporation of pranayama see also Buddhadasa, Mindfulness with Breathing. Revised edition, Wisdom Publications, 1997, p. 53.
  26. ^ Mallinson, James (2018). "The Amṛtasiddhi: Haṭhayoga's Tantric Buddhist Source Text". In Dominic Goodall; Shaman Hatley; Harunaga Isaacson (eds.). Śaivism and the Tantric Traditions: A Festschrift for Alexis Sanderson. Leiden: Brill. pp. 1–3 with footnotes.
  27. ^ Tenzin Wangyal. Awakening the Sacred Body, page 1
  28. ^ B. Alan Wallace. Tsalung Practice-Ninefold Expulsion of Stale Vital Energy (video). Meridian Trust. Retrieved 2017-08-16.
  29. ^ Norbu, Chogyal Namkhai, Trans. by Adriano Clemente. Yantra Yoga Snow Lion Publications, p. 1.
  30. ^ Fricchione, Gregory (2022), Basu-Ray, Indranill; Mehta, Darshan (eds.), "Yoga in the Management of Cardiovascular Disease: A Brief Introduction", The Principles and Practice of Yoga in Cardiovascular Medicine, Singapore: Springer Nature, pp. 55–66, doi:10.1007/978-981-16-6913-2_4, ISBN 978-981-16-6913-2, retrieved 2023-03-30
  31. ^ Garg, Piyush; Mendiratta, Ayushi; Banga, Akshat; Bucharles, Anna Carolina Flumignan; Piccoli, Maria Victória Ferreira; Kamaraj, Balakrishnan; Qasba, Rakhtan K.; Bansal, Vikas; Kashyap, Rahul (March 2023). "Effect of Breathing Exercises on Blood Pressure and Heart Rate: A Systematic Review and Meta-Analysis". Journal of the American College of Cardiology. 81 (8): 1831. doi:10.1016/S0735-1097(23)02275-1.
  32. ^ Laborde, S.; Allen, M. S.; Borges, U.; Dosseville, F.; Hosang, T. J.; Iskra, M.; Mosley, E.; Salvotti, C.; Spolverato, L.; Zammit, N.; Javelle, F. (2022-07-01). "Effects of voluntary slow breathing on heart rate and heart rate variability: A systematic review and a meta-analysis". Neuroscience & Biobehavioral Reviews. 138: 104711. doi:10.1016/j.neubiorev.2022.104711. ISSN 0149-7634. PMID 35623448.
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