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VOL 5

ISSUE 2 (2017) INTERNATIONAL JOURNAL OF AYURVEDA & ALTERNATIVE MEDICINE eISSN-2348-0173 pISSN-2395-3985

Guruprasad K. Scientific Interpretation of Pranayama, Int. J. Ayu. Alt. Med., 2017; 5(2): 62-68

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REVIEW ARTICLE Scientific Journal Impact Factor 5.733 (2015) by InnoSpace Sci. Res., Morocco

Index Copernicus Value (2015) – 80.04

SCIENTIFIC INTERPRETATION OF PRANAYAMA

Guruprasad K. 1*

1. Assistant Professor Stage III, Department of Swasthavritta, Sri Jayendra Saraswathi Ayurveda College & Hospital, Nazarathpet, Chennai – 600123, E- Mail – [email protected]

Article Received on - 5th June 2017 Article Revised on - 10th June 2017 Article Accepted on - 18th June 2017

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REVIEW ARTICLE *Corresponding Author Guruprasad K. Assistant Professor Stage III, Department of Swasthavritta, Sri Jayendra Saraswathi Ayurveda College & Hospital, Nazarathpet, Chennai- 600123, Contact - +91 7200715452 E- Mail – [email protected]

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ABSTRACT: Various concepts occur around the words ‘Prana’ and ‘Pranayama’ in different

ancient and mediaeval Sanskrit texts. The lure of Yoga is irresistible and Yoga is gaining much recognition and appreciation among the educated and civilized people in almost all countries of the world. Though the Yogic terms like Asana, Pranayama, Kundalini, Dhyana etc are being widely used, yet only a few sincere practitioners of yoga show their real inquisitiveness to comprehend the technical meaning and underlying practical aspects of these important terms like Prana, Pranayama, Chitta and Kriya yoga etc. The knowledge related to Prana and Pranayama mentioned in the ancient texts of Yoga is sometimes clothed in obscure and mystical language. Hence an attempt is made to throw a light on concepts of Prana and Pranayama.

Key Words: Prana, Pranayama, Swasa, Rechaka, Puraka, Kumbaka

INTRODUCTION Pranayama is a Sanskrit word derived from the root Prana which is accepted as universal energy. Prana is also lies at the foundation of the entirety of manifestation and refers to as fundamental subtle energy. Yama is a self control the literal meaning of Pranayama is control of vital force most applicably through the breath, which makes Pranayama the practice of breath control. The other meaning of Ayama is to lengthening, stretching, expanding. By doing this we can lengthen our life span. Pranayama is a cognizant effort to make steady the stream of Prana and Apana, which are two distinct forms of energy whose active movements are thoroughly linked to breath and also bring them in to a state of equilibrium. AIMS AND OBJECTIVES Aim of this study is to put forward scientific interpretation of Pranayama for easy understanding to all the readers by collecting all available literature in classical texts of Yoga and other ancient texts. To analyze whether there would be any significance of Pranayama in therapeutic approach in curing and preventing diseases. MATERIALS AND METHODS This is a conceptual article, all the available references from Yoga literature have been collected and compelled, also available websites for Yoga have been searched for this article and

scientific interpretation is given by using modern texts. To conclude the study, all available Yoga websites, research on Pranayama and modern texts are referred, and humble attempt has been made to draw a conclusion. Concept of Pranayama: Pranayama is also called as Vayu Shodana according to shiva samhitha, in Patanjali Yoga Sutra Pranayama is a cessation of movement of inhalation and exhalation, as told in advance Pranayama is combined with Prana and Ayama. Prana in Vedic Literature: In Atharvaveda one can find a thorough explanation of Prana described as, beneficial to all creatures like a father who is dear to the son and is the lord of all creatures, who inhale and who don’t inhale. Prana gives energy, inspiration and carries the truthful man to the celestial region. The transmigration is possible with the approval of Prana only. In Keno Upanishad Prana is explained as that which does not exist through Pranic activities or the respiratory function, and by whose control the act of respiration goes on is the Brahman and it is not which people worship as Prana. The intimate relationship of Prana and Brahman has been clearly indicated. In Prashna Upanishad, it is described as the controller of all [Pranashyedam vashe sarvam 2/13] phenomena. It is said that Prana originating from Brahman, moves to and fro in the body along with the mind.

SCIENTIFIC INTERPRETATION OF PRANAYAMA

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In Ramayana, Prana has been equated to vital strength. Synonyms of Pranayama: Pranaavarodha, Pranayama, Prananigraha, Prananirodha, Pranapeedana, Pranasamyam, Mahanirodha, However, all these terms mainly put forth the concept of total voluntary suspension of the respiratory reflex for a shorter or longer period - a phenomenon called as ‘Kumbhaka’. Definitions of Pranayama: Pranayama is the pause in the movement of inhalation and exhalation when that is secured. Simultaneously, the interruption and reversal of the flow of inhalation and exhalation of the positive energy and negative energy, constitutes the regulation of life force which is then experienced as the totality of all its functional aspects. [1] In this citation the pronoun TASMIN stands for the Asana, taken from the sutra ‘Sthira Sukham Asanam’ [2]. Naturally the question arises that which of the Asanas that are given in the Vyasa Bhashya on this quotation meant. Taking the sutras by themselves it is clear that Patanjali would accept any posture that is firm & comfortable. The posture of the body throughout the practice of contemplation and at other times, as also the position of the mind should be firm and comfortable.

Shwasaprashwasayoho Vyasa defines Shwasa as Bahyasya Vayorachamanam i.e. sucking an external air in to the lungs or inhalation and Prashwasa as ‘Koshtasya Vayornissaranam Prashwasa’ Exhalation is the driving out of air from the chest. Gati viccheda: It literally means ‘a break down in the moment’, i.e. a synchronized breakdown in the acts of forced inhalation and forced exhalation. Vyasa make it clear as Ubhaya Bhava, which means both inhalation and exhalation will be paused and not of one only. We find that Vyasa is very clear in defining Pranayama. The word Pranayama can be used merely there being neither inhalation nor exhalation, when the entire respiration is bringing to a standstill. Patanjali furthermore describe different techniques involve in retaining the breath after inhalation, after exhalation and retention of breath, with cognizant effort there are particular types, as well, some expanded, some subtle, this difference also in consider to the position of breath where it is held, the length of the retention and number of times it is practiced[3].

Pranayama according to Other Acharyas Vachaspati defines Pranayama as a break in the moment of all three phases those are Rechaka, Puraka and Kumbaka, this pause in the moment of inhalation and exhalation is to be taken as a definition for all types of Pranayama. Bhojadeva defines Pranayama as the holding up of inhalation and exhalation in places inside or outside the body in three methods, during the three processes of inhalation, exhalation and retention. Thus we can find that Bhojadeva furthermore wants the term Pranayama to be applied to Rechaka and Puraka as well as Kumbhaka.

Pranayama in Bhagavadgeeta

This verse in Bhagavad-Gita has peculiar importance from two points of analysis. Foremost it shows how Pranayama has risen to an independent position in its advancement, not only as a psycho-physiological respiratory work out for rendering the mind dynamic for meditation, excluding also like an independent sacrificial act finally leading to the liberation of the soul. ‘Yanti Brahma Sanatanam’ the meaning is that they reach the eternal Brahma. Secondly, predominantly maybe for the first time it introduces in the field of Pranayama what is called as Patanjali- Brahmarukti Pranayama or Bhramakumbhaka. People who are dedicated to the practice of Pranayama, control the movement of Prana and Apana, and present as oblation Prana in Apana, and similarly Apana in Prana [4]. Additionally, the account of Pranayama can be found in the Linga Purana, Markhandeya Purana, Kurma Purana, Skanda Purana and Vashista Samhita. Pranayama in Ayurveda: Acharya Sushruta in the treatment of Hikka, elucidate about Kumbhaka Pranayama in Hikka Chikitsa Adhyaya.[5] Dalhanacharya commenting on the above version make clear that Pranayama is a Vayu nirodha and also Acharya explains three types of Pranayama which are Puraka, Kumbhaka and Rechaka. Kumbaka is also called as Urdvagati Nirodha. [6] Phases of Pranayama: Pranayama consisting of three segments Puraka which is Inhalation Kumbaka is Retention of breath and Rechaka means Exhalation, Ratio of Puraka, Kumbaka, Rechaka should be 1: 4: 2. Acharya Patanjali explains regarding Abhyantara Kumbaka with holding the breath in full inspiration, with holding the breath in complete expiration is called as Bahya Kumbaka and always Kumbaka should be practiced after thorough practice. [3]

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Pranayama Kala: Morning, Noon, Evening and Midnight are the ideal time for practice of Pranayama one should gradually practice Pranayama till the number of kumbakas for one time is 80 and per day together it is 320. [7] Pranayama Trividha Lakshana:

• Kanishta Pranayama – This is the beginning stage of Pranayama in this there will be perspiration (Sweda pravrutti).

• Madyama Pranayama – Middle stage of Pranayama in this stage there will be Kampa.

• Uttama Pranayama – The last and third stage of Pranayama yogi will attain steadiness and then the breath will be steady or Motion less. In this stage control over vayu will achieved, Vayu reaches Brahmarandra which is best seat but it is difficult to achieve. [8]

Pranayama Sweda Karya: The perspiration exuding from the exertion of practice should be rubbed in to the body and it should not be wiped out, as a result body will becomes strong. [9] Diet During Pranayama: During the primary stage of practice food consisting of milk and ghee is wholesome, when the practice becomes established, no such restrictions are essential. [10] Pranayama Ayuktha Laksana: Inappropriate practice of Pranayama will result in progress of diseases like Hikka, Swasa, Kasa, Shira Karna and Akshi Roga and related to Vata disturbances, and also various kind of diseases are generated by disturbances of breathing. [11] Pranayamayukta Lakshana: Appropriate practice of Pranayama will eliminate all the diseases, it shows that Pranayama having wide therapeutic effect if practiced appropriately. [12] Physiology of Breathing in Ayurveda: Hridaya is the seat of Chetana (Life, Soul) and also the ojas (essence of Dhatus) siras and Dhamanis (Vein and Arteries) arise from the Nabhi (Umbalicus) spread throughout the body and supply air to the Dhatus (Tissues) continuously, the Pranavayu located near Nabhi moves upward to the Hridaya and comes out of throat to drink Vishnupadamritam (Nectar of atmosphere viz. oxygen) and having partake it moves quickly inside to enliven the entire body and stimulate the gastric fire (digestive fire) because of this combination of Vayu and Sharira, Ayu is existing

when they get separated in course of time, Panchatva (death) supervenes, no animal immortal in this world death is inevitable where as disease can be avoided.[13]

Mechanism of Breathing: Respiration involves two processes – the inspiration [Pooraka] which is active and expiration [Rechaka] which under normal conditions is a passive phenomenon. The inspiration takes place by the expansion of the thoracic cage and the lungs passively expand to fill up this increased space while the air is drawn through the air passages. Three sets of muscles are involved in the respiration. Diaphragm – This is a dome shaped sheet of

muscle in the floor of the chest. Contraction of the diaphragm enlarges the chest cavity vertically downwards.

Intercostals muscles – Are two layers of oblique stripes of muscles in between the ribs, contraction of these muscles cause elevation of ribs to expand the chest in outward direction.

Muscles of neck – The muscles attached to the clavicle below and in the jaw bone above. Contraction of these muscles helps to pull up the sternum and clavicle to expand the chest in upward direction. These muscles are used only in deep forced breathing.

Abdominal muscles also assist during forced respiration. Expiration takes place when the chest wall falls back. During relaxation of these muscles, as the intra thoracic volume decreases and the air is forced out of the lungs through the air passages. [14] Control of Breathing: The respiration is regulated and controlled by two principal factors. a. Nervous control – The respiratory center is a

group of nerve cells situated in the medulla oblongata [lower part of the brain stem]. This maintains the basic reflex rhythm of respiration through nerves that pass up and down in the spinal cord to the muscle of respiration.

b. Chemical control - The centre can be influenced by certain chemical changes in the blood. Excess carbon dioxide and reduced oxygen in the blood stimulates this centre to increase rate and depth of breathing and vice versa [15].

Physiology of Breathing:

To understand why breathing practices can be so transformative, it helps to know a little about the

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physiology of breathing. Even though we take it for granted as a simple part of life, breathing is a complicated process that involves three distinct stages. The first stage moves oxygen into the body across the membranes of the lungs into the blood stream. At the same time that oxygen passes from the alveolar sacs of the lungs into the blood stream. Carbon dioxide, a waste product produced by a metabolic process, moves in the opposite direction and is expelled from the body by exhalation. The first stage called external respiration is what we normally refer to as breathing. The red blood cells carry fresh oxygen throughout the circulating system preparing the body for the second stage of breathing called internal respiration. In this stage the life giving oxygen crosses the membranes from the red blood cells into all the other cells of the body. Once this happens, intra cellular respiration occurs as the cells make use of the process is the final stage of breathing. Effect of Pranayama on Respiratory System: Practice of Pranayama helps to keep the respiratory system in a healthy condition. The Pranayama practices help in increasing absorption of oxygen and also trains the respiratory apparatus. In the remaining part of the day respiration is carried out efficiently. On the basis of comparison of normal and different practices, oxygen consumption is increased 50% in Ujjai, 19% in Bhastrika, 12% in Kapalabhati than normal. During Pranayama whether vertical or horizontal breathing is important, vertical breathing is more important. Practiced in a fixed sitting position, way of inspiration promotes vertical breathing it gives a feeling of cooling and has a balancing effect. All the alveoli of both the lungs are opened up

equally, so that air cells become active, more in apical, central and basal alveoli due to the even expansion of alveoli.

The vast expansion of alveolar membrane for gaseous exchange is 50 sq. mt. surfaces in extent 20 times the entire body surface. If larger surface is available for diffusion the result will be far better.

Practice of Pranayama prevents all respiratory diseases. Due to even expansion of alveoli free circulation of air definitely improves functions of entire respiratory system.

Physiology of Pranayama in Puraka – Kumbhaka – Rechaka: Normal respiratory process is controlled by medulla oblongata. During Puraka there is voluntary prolongation of inspiration controlled in time, force, ventilation and depth. Lungs are expanded considerably walls of alveoli are

stretched to maximum. Stretch receptors are stimulated, inhibitory impulse to inspiratory centre, expiratory centre activated, exhalation starts. In Puraka, we shift involuntary to voluntary. As we continue the inhalation, the voluntary control acts. It inhibit the stretched reflex, exhalation is not there, chest continuing to expand under cortical control. Stretched receptors are trained to withstand

more and more stretching, this helps us to hold the breath for more time very easily.

As we continue to inhale, intrapulmonary pressure is also increased. Diaphragm does not move freely as abdomen is kept inward and controlled. So alveoli in upper pulmonary lobe filled with air enhance the gaseous exchange freely throughout the day. During this inhalation for 2 – 5 seconds and initially there is 500 ml air and next it is 1 – 1.5 lt. air. Volume of blood reached to lung is also more and exchange of Carbon dioxide and Oxygen in the lungs is more efficiently done.

Kumbhaka: During Kumbhaka, with extensive practice the time has to be increased slowly. Respiratory centers are gradually acclimatized to withstand more Carbon dioxide. During Kumbhaka carbon dioxide concentration is increased, if we hold the breath for 20 seconds blood volume is also increased. Heart pump is 25 times normal, circulation is also increases and ratio of inspired air and blood is more. Oxygen and carbon dioxide exchanges at alveolar membrane are also increased in Kumbhaka because of more time. Rechaka: In the same way, during controlled voluntary prolongation of the expiratory phase, i.e. in Rechaka the deflation receptors of the lungs get stimulated and they send strong stimulating impulses. So the inhibitory effect of the increased carbon dioxide tension is released. Not only that but at times the carbon dioxide tension even falls below the normal level and then this lowered carbon dioxide tension starts stimulating the inspiratory centre. Again in order to continue the phase of Rechaka, we have to bring our volitional control over the automatic respiratory centre. So as in Puraka, here too we develop an equal and opposite force to counter act the peripheral impulses acting on the respiratory centre in order to continue the phase of Rechaka. Research Studies conducted at many yoga centers proved lung function improvement by Pranayama practices. RESULTS This conceptual study shows that Pranayama is one of the most vital yoga practices, marking the

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fourth of the eight limbs of classical yoga. It is the support on which whole system of yoga rests. Prana purifies and energizes body and mind for higher meditation practices, without which we lack the energy to pursue them appropriately. Pranayama is an essential part of yogic management methods and lifestyle regimens. It is most successful in treating diseases of the respiratory, circulatory and nervous system, whose function depends upon the accurate flow of Prana, it is also outstanding for conditions like chronic fatigue, Debility, low energy, weak immunity and Convalescence. It is perhaps most important single action that we can do to progress our health. Life without Pranayama is life without real Prana. Pranayama is also a significant means for treating psychological and emotional disorders. It is exceptional to counter depression, release grief and attachment. Reduces stress and tension, it is much more efficient in raising our mental state than any stimulant or drug. DISCUSSION According to Vedas, Prana within the human body correspond to the sun in the external world just like sun rotate around the sky, so Prana revolves through the channel system of the body and mind. Thus the progress of Pranic energy is the key to internal transformation. There are many methods to work on Prana suitable nutrition increases Prana on physical level, this also requires proper elimination. Pranayama build up Agni of Prana, which is accountable for the incorporation of Prana in the body. Pranagni develop mainly through retention of breath that follows deep inhalation. Inhaled oxygen is food for the Pranagni, exhaled carbon di oxide is waste substance, like fasting purifies physical body, and breath retention purifies subtle body. Number of experimental studies conducted on Pranayama practices by the yoga schools which show that it will maintain the health of healthy individual and cure the diseases in human being. Some of the studies conducted on Pranayama are enlisted beneath. Experimental study conducted by Ms. Ranjana G.Tryambake, “The Effectiveness of Pranayama on Blood Pressure of Hypertensive Patients” The result of this study confirmed the high blood pressure, among hypertensive patients. In conclusion it is thought that the current interventions (Pranayama,) will assist in decreasing the blood pressure, pulse rate and symptoms among the hypertensive patients. Furthermore, it is also thought that it can add to the literature and increase understanding of individual on prevention of hypertension and its complications. [16] Study conducted by Nemati A. on “The effect of Pranayama on test anxiety and test performance”

shows that Pranayama seems to have a significant positive effect on test anxiety and test performance. It could be used as an important technique by students prior to their examinations, to reduce their test anxiety and increase their test performance. [17] Experimental study conducted by Baljinder Singh Bal on “An Empirical Study of Kapalbhati Pranayama on Respiratory Parameters of University Level Girls”, in summary, the present work manifests an overriding endeavor to explore effects of Kapalbhati Pranayama on Respiratory Parameters of university level girls. Significant differences were found in Tidal Volume (VT), Expiratory Reserve Volume (ERV), Vital Capacity (VC) and Inspiratory Capacity (IC) in the experimental group subjected to 4- week training of Kapalbhati Pranayama and insignificant between-group differences were noted in Inspiratory Reserve Volume (IRV). However, no significant changes over that 4- week period were noted in the control group. [18]

Study on “Effects of Asanas and Pranayama Practices On Mood State Anxiety And Stress Of Working Middle Aged Women” by S. Dhivya Laxmi, concludes that Based on the result of the study the following conclusion were derived It was concluded that eight weeks of Asanas and Pranayama practice significantly reduced in mood state of working middle age women. Eight weeks of Asanas and Pranayama practice significantly reduces in anxiety. Eight weeks of Asanas and Pranayama practice significantly reduced in stress of working middle age women. Further, it was concluded that Asanas and Pranayama practice is appropriate training for reducing mode state, anxiety and stress of working middle age women. [19] CONCLUSION After referring all available classical texts on Yoga, Ancient literature on Pranayama and experimental studies conducted and published in international journals regarding effect of Pranayama on preventing diseases and promoting health. This study shows that Pranayama has a grater beneficial effect on nervous system, mind turn out to be calm and quiet and mental harmony is sought, stress and strain will be reduced, hence Pranayama is certainly beneficial in psychosomatic diseases. But one has to get expert guidance for proper practice of Pranayama otherwise it may leads to untoward consequence. REFERENCES

1. Swami Venkateshananda, The Yoga Sutras of Patanjali, Third revised edition, Motilal Banarasidas Publishers Private Limited, Delhi, 2008, p. 245.

2. Ibid., p. 234. 3. Ibid., p. 251.

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4. Swami Tapasyananda, Srimad Bhagavadgitha, an economy edition, Sri Ramakrishna Math, Chennai, 1984, p. 128.

5. Ambikadatta Shastri, Editor, Sushrutha Samhitha, Uttara sthana, edition reprint Choukamba Sanskrit Samsthana, Varanasi, 2008, p. 368.

6. Acharya Priyavrat Sharma, Editor, Sushrutha Samhitha, Uttara Sthana, Ninth Edition, Choukamba Orientalia, Varanasi, 2007, p. 759.

7. Sriyutha Brahmananda, editor, Hata Yoga Pradipika, Revisesd edition, Khemaraj Srikrishnadas Prakashana, Mumbai, 1998, p. 45.

8. Ibid., p. 46 9. Ibid., p.49 10. Ibid., p. 50 11. Ibid., p. 50 – 51 12. Ibid. p. 52. 13. Prof K R Srikantamurthy, Editor, Sarangadhara Samhitha,

Purvakhanda, reprint, Choukamba Orientalia, Varanasi, 1997, p. 25.

14. C C Chattergy, Human Physiology, Volume I, Special Revised Edition, Medical Allied Agency, Calcutta, 2002, p. 372 -375

15. Sujith K Choudhary, Concise Medical Physiology, Revised Edition, New Central Book Agency Private Limited, Kolkatta, 2011, p. 147 – 148.

16. Ranjana G Tryambake, International Journal of Science and Research, The Effectiveness of Pranayama on Blood pressure of Hypertensive patients, Vol 4, Issue 8, August 2015, p. 561- 564.

17. Nemati A, International Journal of Yoga, The Effect of Pranayama on test Anxiety and test Performance, Volume 6, Issue 1, Jan – Jun 2013, p. 55.

18. Baljinder Singh Bal, American Journal of Sports Science and Medicine, An Emperical study of Kapalabhati Pranayama on respiratory parameters parameters of University level Girls, Volume 4, Issue 1, 2016, p. 6 – 12.

19. S. Dhivya Laxmi, International Journal of Innovative Research and Development, Effects of Asanas and Pranayama Practices on Mood State Anxiety And Stress of Working Middle Aged Women, Volume 2, Issue 8, August 2013, p. 41 – 45.

CITE THIS ARTICLE AS – Guruprasad K. Scientific Interpretation of Pranayama, Int. J. Ayu. Alt. Med., 2017; 5(2): 62-68

Source of Support – Nil Conflict of Interest – None Declared

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