Madeleine Serowy
Thoughts about Pranayama in the Yogarishi Dr. Swami Gitananda Yoga tradition
After coming to my preliminary end of studying the Yogic approach of the 52 Lessons of the
Correspondence Course of Yogarishi Dr. Swami Gitananda Step by Step, which I have done
deeply interested after 29 years again under the guidance of Meenakshi Devi Bhavanani and
when I thought a while to decide what to write as thesis about a topic of the widespread field
of Yoga-theory, I liked first to write about a summery of all the 52 lessons of step by step, but
then I felt, that 5 sides would never be enough for this. So I decided to deal with Pranayama,
which also is a big subject of course, but I find also it is very interesting and one of the centre
topic in the approach to practising Yoga.
1. Historical background and explanation about the Sanskrit word Pranayama
"God is Breath" is the oldest reference to Pranayama in the old Sanskrit Writing. To be in
breath is to be in God, in Spiro. The Sanskrit word Brahma is a synonym for breath.
"Breath is life , life is breath."
Pranayama is the fourth limb of the eight -folded limbs of Ashtanga Yoga, which
Maharishi Patanjali codified more than 2500-3000 years ago.
The eight limbs are
1 Yama - Moral Restraints;
2 Niyama - Evolutionary Observances;
3 Asana - Steady Posture;
4 Pranayama - Energy/Breath control,
5 Pratyahara - Sensory Withdrawal,
6 Dharana - Single Minded Concentration;
7 Dhyana - Meditative State
8 Samadhi - State of Complete Oneness
Pranayama Yoga is the "Science of Breath", the control of the Vital Force(Prana) in the air
we breath. In Sanskrit Pranayama means :
"Prana" is the Devine Mother Energy, the Universal Creative Power, Universal Life
Force". Yama" means control or science of control.
The word "Prana" can also be divided in two parts: "Prana" means to exist independently, to
have prior existence. "Ana" means the short form for "Anu", cell. All Life is made up of
cells, atoms and molecules. So "Prana" means "that which existed before any atomic or
cellular life came into being". Such life is termed "a manifestation of the Divine".
2. Physiological coherence
We receive most of the Prana we use through the air we breath, although some is received
through food and water and some by simple absorption through the skin.
We absorb the Prana through the exposed nerve ends of the body, but principally through
special nerve ends in the mouth and back of the throat from food and drink. Breathing must be
slow (Dirgha Pranayama, slow and deep breathing) and relaxed to allow sufficient
absorption of Prana for the needs of the nervous system . Food should be thoroughly
masticated to release the Prana contained therein and water should be sipped slowly and
allowed to remain in the mouth and gullet for a few moments for the same reason.
If we breath too shallow, we not getting enough Prana or Oxygen to vivify the nervous system
and blood stream for normal health. Most chronic diseases are breath-related conditions and
could be prevented or alleviated by learning proper breathing.
Madeleine Serowy
-2When we are shallow breathers, special nerve receptors buried deep in the lungs are
unaffected. Only when we deeply breath in and out, are these inspiratory and expiratory
receptors called into activity. That activity is a reflexo-genic feed-back from the lungs to a
special breathing centre, the respiratory centre within the brain. This centre governs not only
our in and out breath, but our ability to hold in and out the breath. To gain control over this
centre (Aprakasha Bindu, Medulla Oblongata) is a conscious art of Pranayama Yoga.
Very interesting also is that the word " to breath" in German is "Atman, Atmen" the same as
the Sanskrit word for the self, the "Soul". In Sanskrit the word for breath is "Brahman" or
"God". Inspiration, the act of taking the incoming breath, is from the Greek "in-spiro" is to be
in spirit or to be in God. Similarly, "ex-spiro" is to be out or to die. When a man dies, we say
he was expired. He has literally "lost his Prana". In all Indian languages , the term " to die" is
"Aprana", the loss of the vital force.
The benefits of Pranayama according to Patanjali is:
1 thereby the covering of inner light disappears.
2 The mind attains the necessary fitness for the higher practices such as concentration.
3. Basic Breathing
The first Pranayama to be learned is called Sukha Pranayama and the following Sukha
Purvaka Pranayama( four variations of the Prana control), a simple, easy form of involved,
deep regular inspiration and expiration of breath. It is best done sitting in Vajra Asana, the
Thunderbolt Posture, sitting on the heels. Sukha means pleasant and this breath should
always be approached with a positive sense of enjoyment. The incoming breath should take a
minimum of a six count and equally also the outgoing breath. In the beginning do six or ten
times, after a few days of practice, extend the number of rounds so that five to six minutes of
deep breathing is easy to do.
I remember my deep impression of this kind of breathing , when I heard from it the first time
30 Years ago and the strong effect it made to me. Always I remembered the rhythm, when I
was waiting for the bus or sitting in the Metro or before sleeping or even when I walked etc.
Sukha Purvaka Pranayama has four variations:
1. Swasha-Pravasha or Sama-Vritti Pranayama, simple in (Purakha) and out breath
(Rechaka) (6x6).
2. Visama.Vritti or Loma Pranayama, in breath, held in (Kumbhaka), out breath. (6x6x6)
3. Viloma Pranayama, in breath, out breath, held out. (6x6x6)
4. Sukha Purvaka Pranayama, in breath, held in, out breath, held out (Shunyaka)(6x6x6x6)
Nine rounds always should be done, a complete round.
The breath should be proportionate into the three parts of the lungs. low, mid and high, called
Vibhaga Pranayama. The sectional or Lobular Breathing is the A, B, C of Pranayama and
the beginning of good breath control. The lungs are divided in three major sections.
Adham, the inferior or Lower Abdominal Area, so follows the Adhyam Pranayama by
placing the hands in front, sideward and backwards in the lower area and breath deeply in and
out under the hands..
Benefits: Abdominal breathing governs the flow of Prana below the navel, so if this form of
breathing is faulty, all sorts of negative conditions appear, such as: painful, irregular, heavy or
scanty menstrual flow, haemorrhoids and varicose veins of the legs, oedema or water
Madeleine Serowy
-3retention in the knees and ankles, inflammation of the veins and cold feet through faulty
circulation. Adham Pranayama will correct these conditions.
Madhyam, the Mid or intercostals Area
Madhyam Pranayama by placing the hands
onto the chest, outside mid area of the chest and back mid area and breath deeply in and out to
this areas.
Benefits of the inter-costal Breathing, it is an excellent way to prevent heart disease or to
alleviate this condition.
Adhyam, the Superior, Clavicular Area
Adhyam Pranayama by placing the hands onto
the upper chest, or onto the lower sides or the hips and onto the back high area of the lungs.
Breath deeply in the different areas in and out.
Benefits: the Prana filling this high chest area controls all sorts of breathing difficulties as
dyspnoea, asthmatic problems and allergies.
There are several Prana Mudras, also called Hasta Mudras, hand gestures ( it brings
special fingers together or the whole hand) which are used in Pranayama Yoga for the control
of the various lobular segments of the lungs, which are controlled by the Apraakasha Bindu,
a Breathing centre in our brain.
Chin Mudra (bring thumb and index finger together)is controlling the area of the diaphragm
breathing, of Adham Pranayama,
Chin Maya Mudra (bring the same fingers together plus other fingers as fist) controls
Madhyam Pranayama.
Adhi Mudra (thumb in the fist) controls the high chest breathing in Adhyam Pranayama.
Each lobe of the lungs can be inflated and deflated independently by the use of the
appropriate Mudra with one hand while the Shunya Mudra is gestured by the other hand.
Brahma Mudra is used for the complete breath in all lobes, the Mahat Yoga Pranayama.
It took quite a while and needs much concentration to feel the effect of these gestures in the
several areas of the body.
4. Pranava AUM
Pranava Pranayama: An extra dimension can be added to the Pranayama by thinking the
Mantrika sound associated with the appropriate lung area. Lower breathing is governed by
the sound "Aah", middle breath by the sound "Oooh", high breath by the sound of "Mmh",
while total breath, the complete union of all parts of the breathing apparatus is controlled by
the sound of "Aah...Ooh...Mmh", the Pranava Mantra AUM or OM, the Mantra of
Mantras. AUM is the Name of God in vibration, in sound. Pranava means "that which has
eternal existence, that which exists prior to the concepts of planes, the birth of Gods beings,
creature or things."
5. Prana and the Nerves -Prana Vayus and the meaning for the Five Bodies of Man,
Pancha Koshas
The Nadis or nerves carrying the Pranic flows, the Prana Vayus into the Chakras (psychic
vortexes) and Bindus. 72000 Nadis are said to exist and the main three main Nadis are the
Shushumna Nadi, Ida and Pingala Nadi, which are placed along the column.
Madeleine Serowy
-4The body can be sub-divided into ten Pranic areas, where one of the five major Pranic flows
govern the head and others the chest, the abdomen, the pelvis and the extremities. This five
Prana Vayus, called Pancha Prana Vayus are, Prana (heart region), Apana (Anal region),
Samana (Navel), Udana (Throat) and Vyana (Pervades entire body). Five minor Pranas are
more subtly at work within specific nerve areas. The five Upa Prana Vayus are Naga
(Belching), Kurma (Opening eyes), Krikkara (Sneezing and Coughing), Devadatta
(Yawning) and Dhananjaya (Nourishes the body and is the last to leave the body).
There are also two higher Pranic forces called Akasha Vayu, psycho-mental impulses and
Chitra Vayu, neuro-mental impulses.
The true use of Pranayama is to control these ten flows of Prana Vayu and the Prana Vahaka
nerve impulses which move in the Nadis or nerves of the Pancha Kosha, the Five Bodies of
Man.
In Yoga, man is seen as a multi-bodied being, which has at least five Bodies, the Pancha
Kosha, which are:
Anamaya Kosha,(Sheath of food-cells, cellular body)
Pranamaya Kosha (vital body)
Manomaya Kosha (Mind body, Memory and Conscious Mind)
Vijnamaya Kosha (Super Conscious Mind)
Anandamaya Kosha (Sheath of Bliss, Cosmic Body)
When the cosmic egg, Anandamaya Kosha, is perfectly centred by the lower bodies, then
Samyam, or equilibrium is said to exist. When the Annamaya Kosha is mal-aligned with the
other four bodies, physical disassociation or disease appears, called Nara. The correction of
this conditions is easily brought about by the mastery of simple Pranayamas like Vibhaga
Pranayama and Mahat Yoga Pranayama, or more complicated Kriyas., as the Anuloma
Viloma , Polarity Breathing.
6. Asanas for extension of the lungs and forcing the body
An often used Pranayama in the Gitananda System is the Vyaghrah Pranayama, the Tiger
Breath, which is an excellent way to strengthens the diaphragm for lower and mid breathing.
Simulating the breath action of the giant cats, this breathing routine is highly recommended to
increase breath capacity and to produce stamina.
From a kneeling-on-all-fours position take a deep in breath and let the abdomen sag towards
the floor, keeping the head up high. On the expelled breath arch the back as high as possible
and lower the head between the arms and shoulders.
In Sharabha Asana and Chiri Kriya , along with Vyaghrah Asana , insure perfect,
complete breath. In this postures is a tendency to breath into one lung more than the other,
which offers an excellent Yoga Therapy for those who have over-developed one lung at the
expense of the other. The lungs will now operate like a pair of oxen yoked together for work.
These Asanas belong also to a group of Asanas called Hathenas, forcing techniques to
balance the body and pressure varies nerves corresponding to the part of the lung to be
enlarged, expanded, reconditioned or rejuvenated. Those Hathenas are the Ushtra Asana
variations, camel postures for the lower abdominal lobes, the Matsya Asana variations, the
fish postures for mid-breathing and Maha Mudra and Bala Asana for the high parts of the
lungs. Also Sapurna Shasha Asana variation, the rabbit posture variations for abdominal
breathing, Purna Sahsha Asana for intercostal breathing or Pari-Purna Shasha Asana for
the upper breathing.
Madeleine Serowy
-57.Breathing Rhythms
Savitri Pranayama (Savitri means rhythm or harmony) is a rhythmical form of breathing that
brings harmony or oneness into the entire system. There are four functions to the breath:
Purakha is the in-breath, Kumbhaka, the held -in breath, Rechaka, the out-going breath and
Shunyaka, the held-out breath. The Sanskrit word for rhythm is Tala. If done to a four Tala,
the timing becomes eight by four by eight by four, 8x4x8x4.
The various Talas have their own subtle effect. The "two" helps promote growth. The "three"
helps balance emotions. The "four" Tala strengthen and stabilize the body. The "five" Tala
helps increase metabolism. The "six" Tala helps to send excess oxygen to the brain. The
"seven" Tala promotes serenity and peace. The "eight" Tala is for rejuvenation. There are
more higher Talas representing senior disciplines in Pranayama Yoga.
Variations on the Rhythmic Breath:
Savitri Pranayama is the rhythm 2x1x2x1
Savituh Pranayama is the rhythm 1x1x2x2
Savitra Pranayama is in a rhythm of 1x2x1x2
Savitre Prnayama is a rhythm of 2x2x1x1
Madeleine Serowy
In Chandra Nadi and Surya Nadi Pranayama is found an excellent set of Pranayamas
stimulating the peripheral nerves of the Central Nervous System. Chandra Nadi is the Pranic
Current that moves in the left nostril and Surya Nadi is the Pranic current that moves in the
right nostril. When these two flows meet the peripheral nerves, they are termed Ida Nadi and
Pingala Nadi. It is very relaxing to do it while laying in Surya or Chandra Nadi Asana and
breathing deeply in this position until you are aware that one is a predominantly a right or a
left nostril breather.
8.Cleansing techniques for Pranayama
There is a group of Pranayamas called Bhastrika, which helps to cleanse the body by active
breathing. A basic Bhastrika is called Mukha Bhastrika in which the breath is blast out like a
Bellows Breath through the mouth, which is puckered up as though you were going to whistle,
called Kaki Mudra, the Crow Gesture.. This gesture stimulates the nerves of the mouth,
tongue and throat sp that a free cleansing may take place, but the main purpose is to reduce
the level of carbon dioxide present in the blood stream.
- A further form of Bhastrika is the Nasarga Bhastrika, also a cleansing form of Pranayama
but also known as "Healing Breath", which is done in a sitting position as in Vajra Asana,
Siddha Asana or the Padma Asana. In this Nasarga Bhastrika, the breath is taken in and out of
the nostrils. To use this Bhastrika as a Healing Breath a held in breath is employed after the
rapid moving of the breath. When the required number of rounds have been completed, take
in a deep, complete breath. Swallow the breath and hold the breath for as long as it is
comfortable , now let the breath out very slowly and with great control, all of the while
mentally concentrating upon any body part requiring healing or rejuvenation. the whole cycle
of breath can be repeated up to three times a session. A short rest should follow the practice of
this form of Bhastrika. The Number of breaths in a Prana Garshana or breath cycle will
depend upon the lung and breath strength. Swami Gitananda teaches that one hundred and
twenty rounds are the maximum to be done. In all the Bhastrika, the air is moved rapidly in
and out of the lungs.
Madeleine Serowy
-69. Alternate Nostril Breathing
Nadi Shoddhana and Nadi Shuddhi is a nerve cleansing Pranayama, a kind of run-off in the
nervous system to release of mental tension. There are 72 thousand nerve groupings in the
human body and in some cases, tension builds up within the nerves so that a cleansing of the
nerves become necessary to alleviate hyper-tension and hyper-sensitivity to other organs and
glands associated with those nerves. In Yogic thinking the nerves are capable of holding and
withholding memory impulses in the same manner that organs are used to hold and store
certain refuse material before discharging this material through the body's cleansing
processes. The Yogic version of psychosomatics known as Adhi-vyadhi is built upon this
knowledge.
Nadi Shoddhana is a more rough cleanser while the purifier is called Nadi Shuddhi. Both of
these techniques employ a form of Alternate Nostril Breathing. There are a number of these
breathing techniques and it is taught that a vital Pranic force enters the Surya Nadi, the
nerves terminating on the inside of the right nostril with the incoming breath and a negative aPranic force leaves the body through the nerve terminals of Chandra Nadi in the left nostril.
The goal of this Alternate Nostril Breathing is to balance this positive and negative forces.
- There is also a beautiful Mudra employing rhythmic breathing that is a great aid to the
development of Yoga Pranayama, called Surya Pranayama Mudra. The breath rhythm is
Savitri Pranayama, rhythmical breathing. Savitrai is a mystic name for one of the twelve suns
of the Cosmic Universe, but also stands for the Solar Plexus Chakra in the twelve Chakras of
the higher and lower bodies. To perform the Surya Mudra a time just at dawn is the best while
sitting in a position like Vajra Asana or Sukha Asana or a similar position. The hands are
drawn together in Namaskar Mudra, the prayer-like gesture and slowly moving the hands
towards the sun, by incoming breath , turning the hands outwards until only the tips of the
thumbs touch. The sun must be between the giant cavity created by the outstretched hands. (
A symbol of the sun in rainy days does it also for me). While retaining the breath the
beneficial rays of the sun enter through the nerve-terminals of the hands vivifying the entire
body. On the outgoing breath draw the hands back in the Namaskara Mudra and maintain that
position while the breath is held out. In this particular Pranayama Mudra the breath will be
continually extended in the rhythm fashion from a slow count of 6x3 to as high a rhythmic
count as possible.
- Also belonging to rhythmic breathing is the Sama Vritta Pranayama, also called
Prana/Apana Pranayama. Vritta is an undulation, current or rhythm, while Sama means the
same or equal. Here one can try to create the sensation of rhythm or one could visualize an
undulating circuit of Prana/Apana while breathing.
In Asama Vritta Pranayama the breath is taken to one count and let out for double the
count, 1x2. This technique will keep the blood pressure down and the heart beat slow.
In the second stage of Asama Vritta Pranayama one would reverse the sequence of the
breath to 2x1. This routine is excellent to cure breathing difficulties created by the habit of
smoking tobacco or playing woodwind or brass musical instruments.
Of course there are a multitude of other examples of Rhythmic Breathing especially in the
Lesson forty six, but I like to concentrate on these ones, which I really worked on in my own
yoga practice. It is such a wealth of Pranayamas which is given by Guru Swami Gitananda in
his step by step Yoga instruction so a lifetime will not be enough to work it through I feel.
Always when I read and study the texts of the lessons I am discovering something new, which
provoke my interest again.
- The next both Pranayamas are the two I prefer much to do, especially the second one:
Madeleine Serowy
-7Loma - Viloma Pranayama and Aloma - Viloma Pranayama
These Pranayamas are also Alternate Nostril Breathing., the first one, Loma Viloma
Pranayama begins with the right nostril on an incoming breath, briefly held in, then release
the breath through the left nostril. The hand gesture to control the alternative nostril flow is
called Vishnu Mudra or a comparable gesture called Nasarga Mudra, which are also used
in Nadi Shoddhana and Nadi Shuddhi. The breath rhythm is in the pattern of Savitri
Pranayama 8x4x8x4.
In Aloma- Viloma Pranayama begins the incoming breath on the right nostril, the outgoing
breath is then let out through the left nostril (Surya Bhedana). Then again breath in through
the left nostril and let the breath out through the right nostril (Chandra Bhedana). This cycle
is repeated many times in the pattern of Savitri Pranayama 8x4x8x4. This form of Pranayama
actually "feeds" the nervous system and is extremely beneficial to those who suffer from
neurasthenia and psychosthenia, the most common nerve and emotional condition in the
world today, typified by lassitude, inertia, fatigue a loss of initiative. The psychic state of
psychosthenia is restless fidgeting, hypersensitivity and undue irritability with outbursts of
tantrums and senseless outrage.
10. Cooling Pranayama
Lesson 46 is titled Hot Weather Pranayamas which are cooling Pranayamas and belong
also to the eight classical Pranayamas according to Hatha Pradipika. This eight classical
Kumbhakas or Pranayamas are Surya Bhedana (Sun Cleaving Breath), Ujjayi (The
Victorious Breath), Sitkari (Hissing Breath), Sheetali (Icing Breath), Bhastrika (Bellows
Breath), Bhramari (Sound of Bee Breath), Murccha (Fainting or Swooning Breath) and
Plavini (Floating Breath)
In the Hot Weather Pranayamas is the special to mention that it is inhaled through the
mouth and exhaled through the nose in opposite to most of the other Pranayamas. In this
group of Pranayamas various Mudras, as Jiva Mudra, the Tongue Gesture in Sitkari
Pranayama or Kakachandra Mudra in Sheetali are used to produce coolness of the air, but
also to cool the blood stream. These techniques are extremely valuable for those suffering
from any forms of acidosis or for women approaching the menopause. Sheetali Pranayama
also has a very good effect upon Vaata (Wind)and Kapha (mucous) disorders.
In Bhramari Pranayama the Six Opening Gesture, Shanmuki Mudra, also called Yoni Mudra
is used. This Mudra is a hand position closing all of the six orifices of the face. The fingers of
both hands are used to close the eyes, ears and nostrils. This is an excellent pacifier for
excessive stress when used with the Bhramari Pranayama.
11. Advanced Pranayama
At the end of my employments with Pranayama I like to refer to Kapalabhati Pranayama , a
Skull Cleanser. Kapalabhati is considered one of the eight classical Pranayamas, and is so
highly thought of that it is also included as one of the Shat Karmas, or Six Major Methods of
Purging in the Hatha Yoga System. Kapala means the "Skull" and "Bhati" to shine or to make
clean, in lustre."
This Karma or Kriya is to control and cleans the Pancha Bhutas or the Five Elements of earth,
water, fire, air and ether associated with the brain. Earth stands for the physical matter of the
brain, water for the cerebra-spinal fluid, fire for the nerve tissues and cells, air for the pressure
Madeleine Serowy
-8holding the brain in its skull cavity and ether for the subtle energies moving in the arachnoid
and subarachnoid cavity of the brain.
Kapalabhati is very much like Nasarga Bhastrika, but the breath is flung upwards, as in
Uddyana Bandha, the Flying Up Restraint.
Kapalabhati starts on an active outgoing breath. Pull he diaphragm as high as possible. At the
same time visualize the silvery Apanic Magnetic Flow being flung upwards along the spinal
area, against the floor of the brain, then into the brain itself and circulating from the back of
the skull to the top of the skull, then to the front of the skull and then turning under the lower
floor of the brain. On the in breath, which is more passive the Pranic Flow must be visualized
as an energy source directly in front of the face. Imagine this Prana as a bright golden to red
coloured force and pull it in with the breath through the front of the face, along the floor of
the brain, to the back of the skull. Then let the flow turn up inside of the back of the skull,
over the top of the brain, and back again to the front of the skull. Each in breath should have
the same visualization of the Pranic Flow, and each outgoing breath, the visualization of the
flung up silvery Apanic Flow.
Practice at a very slow speed until the visualization is achieved. Do thirty slow out and in
breaths at the beginning, being carefully not to create any dizziness from hyperventilation or
fainting. Then speed up to a medium speed and then to a fast speed. Day by day, increase the
rounds by one or two out and in breaths until120 in and out breaths can be done at a sitting.
There is no point going beyond 120 breaths in each Prana Garshana.
After ending Kapalabhati it is recommended to do Mukha Bhastrika and recline forward in
Dharmika Asana or stretch out and relax in Shava Asana for two or five minutes.
Kapalabhati can clear away many brain disorders and is an essential Pranayama for anyone
approaching Adhyatmika concentration and meditation.
Ending now my reflections about Pranayama, I like to express my deep gratitude to be a part
of the great Yoga Family in the tradition of Dr. Swami Gitananda Giri, to had the wonderful
opinion to learn and study the step by step teachings and be in process to grow with this
immeasurable knowledge and wisdom. Deep thanks to Ammaji and her relying and poetic
support , also of Dr. Ananda and his sparkle with wit teachings and not to forget many thanks
to Latha, the door opener and to Thomas ,my husband, who always stands on my side.
Summerize:
1. Historical background
2. Physiological coherence
3. Basic Breathing
4. Pranava AUM
5. Prana Vayus
6. Asanas for extension of the lungs
7. Breathing Rhythms
8. Cleansing Technique for Pranayama
9. Alternate Nostril Pranayama
10.Cooling Pranayama
11.Advanced Pranayama