Introduction – What is Pranayama

Prana is the life force.

When translated, the term pranayama is often divided into two roots:

Prana, meaning life, the life force, or breath, and
Yama, meaning restraint or control.

Since we have partial control over our breath, this translation provides a limited perspective.

A fuller understanding emerges when we recognize the second long “aa” (pranāyāma). This indicates that the second root is ayama.

In Sanskrit, the prefix a- negates the term that follows. Thus, pranayama refers to a process that frees the breath.

From this perspective, pranayama (the practice of freeing the breath) can be seen as synonymous with identifying and releasing physical tensions that hinder the expression of our inner balance.

Pranayama sustains our spiritual life, just as our breath sustains our biological life. For this reason, pranayama is often confused with our physiological breath. Indeed, the connection between the two seems so close that they are frequently mistaken for one another.

It is similar to a tool and the basic raw material from which the tool is made. A tool is used so frequently that we rarely consider the significance of the basic metal from which it is crafted. However, we know that the quality and value of the raw material are crucial for the tool’s utility, value, and lifespan.

In the same way, for the Great Masters of Yoga, our physiological breath is merely a tool. The Great Masters of India maximized this relationship and reaped immense benefits in their spiritual quest. They did not use physiological breath merely to increase vital reserves but appreciated it more metaphysically.

Since natural breathing is merely a product of the basic material (prana), this product (breath) can help us “know” the fundamental material! By going beyond the product where the basic material exists, one should be able to find it in its “natural form.”

This fundamental material is called PRANA in the Vedas and Upanishads, and what helps us “go beyond…” is AAYAMA. Thus, the way natural breath is used to go beyond itself to where prana exists in its natural form is called PRANAYAMA.

Pranayama is an integral part of any yoga practice.
When incorporated into your daily routine, it yields powerful results.
Pranayama leads to:

Increased concentration and vitality.
Reduced stress.
Awakening of your innate spiritual energy.

Nadi Shodhana is the first Pranayama mentioned in the Vedas, and its practice has remained unchanged for the last 2,500 years. Other Pranayamas described in yoga texts, such as Ujjayi, are much more recent and are primarily used as methods of “purifying the body” in order to restore the body and its physiology to a state of balance.

In the evolution of the Veda, a long period of consistent Pranayama practice is observed. Later, either because humans ceased practicing all disciplines or because they lost the ability to focus spiritually, other Pranayamas were introduced with the aim of restoring the minimum physical condition required for the practice of meditation.
The broad range of Pranayamas, including Ujjayi Anuloma, Ujjayi Viloma, Ujjayi Pratiloma, etc., responds to humanity’s need to restore conditions conducive to meditation.

The appearance of these Pranayamas dates back to the time of the first invasions. Humans began losing their innate abilities as they lost their environment. The first invasion by a different culture was by Alexander.
The arrival of the Aryans on the Indian subcontinent, much earlier than Alexander, is not considered an invasion. It seems the Aryans sought the divine in the same way as the Dravidians, the first inhabitants of India.

The first Pranayama to appear during that time was Ujjayi Viloma, as the initial impact on humanity was the distraction of the mind.
Ujjayi Viloma helps in regaining spiritual calm and reducing mental distraction.

The humans of that era began to be drawn to sensory objects. Once humans fell into the trap of sensory distraction, emotional distraction followed.
Ujjayi Pratiloma was introduced after Ujjayi Viloma. This Pranayama addresses emotional activity. Reducing or eliminating emotional distraction is one of Ujjayi Pratiloma’s main virtues.

As a consequence of sensory and emotional distractions, all sense of discipline was lost. Humans began neglecting the discipline of their own bodies. The lack of physical discipline was the reason for the introduction of a third Pranayama, Ujjayi Anuloma.

From sensory distraction to the loss of physical discipline, humans experienced a kind of “poisoning.” Poisoned by sensory, emotional, and physical temptations, they seemed to have lost all hope of salvation. This poisoning made their minds “hot.” The mind is considered “hot” when overwhelmed by emotions such as passion, anger,[1] etc.
Due to the severity of this poisoning, it became necessary to find a more immediate way to detoxify humans. This is the purpose of Kapalabhati, a fast-paced Pranayama, which is usually practiced immediately before other Pranayamas.

The human nervous system suffers the direct consequences of this poisoning. A second fast-paced Pranayama, Bhastrika (“the blacksmith’s bellows”), was introduced to calm the overstimulation of nerve impulses. On a symbolic level, this breathing does not fuel the flame. Its goal is to extinguish the fire fed by the various stages of human decline.

This is the chronological order in which these different Pranayamas appeared. The Masters who introduced them did not leave their names to later generations. We will never know who these Great Masters were who adapted Pranayamas to the needs of their contemporaries.

With one exception, however. According to Indian tradition, the Pranayama called Nadi Shodhana was taught by God.

“THE EMERGENCE OF YOGA,” Chapter 4

[1] Sensory desire (kama), anger (krodha), greed (lobha), mental confusion (moha), passion (mada), and jealousy (matsarya).