Pranayama in Ayurvedic Practice

What it is

Pranayama is the Ayurvedic and yogic practice of working consciously with the breath. The word joins prana, the vital energy that animates the body and mind, with ayama, meaning extension or regulation. So Pranayama is the regulation of the breath, and through it, of the vital energy that the breath is thought to carry.

Where modern breathing exercises tend to focus on the lungs and on oxygen, Ayurveda places the breath within a wider picture. Through Pranayama the practitioner is held to gather and steady Prana, to balance the three doshas, to clear the subtle channels known as nadis through which Prana flows, to support the digestive fire Agni, and to bring the mind to rest. It works, in the traditional understanding, on body, energy and mind at once.

Because of this, Pranayama sits naturally within the daily routine Dinacharya and is adjusted with the seasons. The technique chosen depends on the person: their constitution, their current state of balance, the season and the time of day. This matching of practice to person is the principle of satmya, suitability, that runs through all of Ayurveda.

The breath, the doshas and the channels

To follow Pranayama in Ayurvedic terms, three ideas help. The first is Prana itself, the finest expression of the life force, often described as the bridge between body and consciousness. Its quality is held to shape clarity of mind, steadiness of feeling and the sharpness of the senses.

The second is the link between the breath and the doshas. Vata, the principle of movement, is most closely tied to Prana: when Vata is settled, the breath and the vital energy flow smoothly, and when it is disturbed, the breath grows scattered and the mind with it. Pitta lends the breath direction and focus, and Kapha gives it the steadiness and substance to take hold. Pranayama is understood to bring these three into harmony.

The third is the nadi system, the network of subtle channels through which Prana is said to move. Three are spoken of most: Ida, cooling and lunar in quality; Pingala, warming and solar; and Sushumna, the central channel. Much of Pranayama aims to balance the flow between Ida and Pingala, clearing the channels so that the breath, and with it the mind, can settle.

The main techniques

The tradition describes many forms of Pranayama, each with its own quality and effect. A few stand out.

• Dirga (the complete breath) fills and empties the lungs in three stages, low in the belly, through the chest, and high. It is a foundation practice that calms and coordinates the breath, and prepares the way for the rest.

• Nadi Shodhana (alternate-nostril breathing) draws the breath in and out through one nostril at a time, evening out the flow between Ida and Pingala. Gentle and grounding, it is among the most widely recommended of all, especially where Vata is unsettled.

• Ujjayi (the victorious breath) uses a soft narrowing of the throat to make a quiet, oceanic sound. It is warming and steadying, and suits cooler conditions and a Kapha nature.

• Bhastrika (the bellows breath) is rapid and forceful, generating warmth and rousing the energy. The tradition counsels care with it, particularly for those of a Pitta nature or in hot weather.

• Bhramari (the bee breath) carries a soft humming on the out-breath, sending a gentle vibration through the head. It is calming and inward, valued for quieting a busy mind.

• Sitali and Sitkari (the cooling breaths) draw the breath in across the tongue or teeth to cool it. They suit a Pitta nature, hot seasons and times of inner heat.

• Kapalabhati (the skull-shining breath) uses sharp out-breaths with passive in-breaths in a steady pumping rhythm. It is warming and clearing, and is used to lift heaviness and sharpen the mind.

Matching the practice to the person

The heart of Ayurvedic Pranayama is that no single technique suits everyone. The practice is chosen to fit the constitution and the moment.

For a Vata nature, or where Vata is unsettled, the grounding, steadying practices serve best. Nadi Shodhana is the classic choice, its gentle rhythm calming the nervous system and gathering scattered Prana, and the warming Ujjayi suits well too. The rapid practices such as Bhastrika and Kapalabhati are best kept light for Vata, since too much movement only adds to its restlessness.

For a Pitta nature, the cooling practices are favoured. Sitali and Sitkari cool the breath directly, and the quiet Bhramari suits Pitta’s tendency to intensity. The strongly heating practices are approached with caution, as they add to a fire already well lit.

For a Kapha nature, the warming, rousing practices help most. Bhastrika and Kapalabhati lift the heaviness and sluggishness that excess Kapha brings, and Ujjayi lends a steadying warmth. A Kapha constitution can take these with more vigour than others, while the cooling breaths are used only sparingly.

The seasons shape the choice as well. Warming practices suit the cooler months when Kapha gathers, cooling ones the heat of summer when Pitta rises, and steadying ones the dry months of autumn when Vata leads.

Within the daily routine

Pranayama is traditionally woven into Dinacharya, the daily routine, and practised in the early morning, when the mind is clear and the air is fresh. The classical guidance places it after the morning cleansing practices and before meditation, as both a clearing of the channels and a preparation for stillness. A few quiet minutes of simply watching the natural breath usually come first, letting the mind settle before any fuller technique.

Its effect is greater when it sits within a wider Ayurvedic way of living. Joined with food, routine and herbal support suited to the constitution, Pranayama works alongside them rather than alone. Someone tending a Vata imbalance, for example, might pair Nadi Shodhana with warming oils, warming food and a regular daily rhythm, each part supporting the others.

Practising well

A few simple principles keep the practice safe and steady. Sit upright and at ease, with the spine naturally aligned, in a clean and quiet place. Begin gently, with five to ten minutes, and let the time grow as the practice becomes natural; steady daily practice serves far better than occasional long sessions. Never force the breath or strain to hold it. The classical measure is sahaja, natural ease, and ease is the sign that the practice is going as it should.

The breath should not be worked soon after eating, and most guidance suggests waiting two or more hours. Vigorous techniques are best kept well before sleep. The stronger practices, and any holding of the breath, are ideally learned from a qualified teacher who can match them to the person.

Medicated oils also have a place alongside the breath in Nasya, the application of oil to the nostrils that traditionally prepares the nasal passages and supports the breath.

Good to know

Pranayama is generally gentle, but the tradition names where care is needed. Those of a fiery Pitta nature, or anyone unwell with heat or fever, should set the strongly heating practices aside in favour of cooling ones. Those depleted or unsettled in a Vata way are better with the gentler, grounding techniques than with rapid or forceful ones. Holding of the breath is approached carefully in pregnancy, in later years and where strength is low, and gentle practice without retention is chosen instead.

This entry describes the classical Ayurvedic understanding of the practice. It is not medical advice, and anyone with a health condition should speak to a qualified practitioner before taking up vigorous breathing practices.

Frequently asked

When is the best time to practise? The early morning, before sunrise if possible, when the air is fresh and the mind receptive. If that is not possible, any time well clear of meals and at least a couple of hours before sleep will serve. Gentle, calming practices are the better choice in the evening.

How long should I practise each day? Begin with five to ten minutes and let it grow naturally as the practice settles. Even a short daily practice gives real benefit when it is steady. The measure is ease: practice should never feel forced or strained.

Is Pranayama just deep breathing? Not quite. Deep breathing focuses on the lungs and on relaxation. Pranayama works within the Ayurvedic framework of the vital airs, the channels and the flow of Prana, using particular techniques and rhythms, and is held to clear the channels, settle the doshas and prepare the mind for meditation.

Can it be practised in pregnancy? With care and the right modifications. Gentle techniques without breath-holding, such as a natural Nadi Shodhana, are generally suitable, while strongly heating practices are set aside. It is best done with a qualified teacher who knows the considerations of pregnancy.

What if I feel lightheaded during practice? That usually means the practice has been too vigorous, too rapid, or a hold too long. Return at once to natural breathing and let the feeling pass; never push through it. Ease the pace, and if it keeps happening even with gentle practice, consult a qualified teacher.