the lungs are the receptacle for pr ̄aÓna. In puraka(√pur ̄ , ‘to fill’), the lungs
are filled with air and the breath is held. In recaka (√rik, ‘to empty’), air
is exhaled from the lungs and breathing is suspended [TV 2.49].
Bahy ̄ abhyantara-stambha-v ̄ Órttir de ́sakala-sa ̄ Ómhky ̄abhiÓh paridÓrÓsÓto d ̄ırgha-
s ̄ukÓsmaÓh.
Pra ̄nÓ ̄ay ̄ama’smodifications—external [cessation of breath prior to in-
halation], internal [cessation of breath prior to exhalation], and restrained
[restraint of both of these by a single effort]—are regulated by place,
time, and number, thus becoming progressively prolonged and subtle.
YS 2.50Purakais ‘external’ pr ̄aÓn ̄ayama ̄ , and recakais ‘internal.’ ‘Restrained’
means cessation of both of these ‘by a single effort’ [YBh 2.50].
Pra ̄Ónay ̄ ̄ama’s‘regulation by place’ pertains to directing pr ̄aÓnato particular
parts of the body. ‘Regulation by time’ refers to ratios of time for the
three parts of pra ̄Ónay ̄ ̄ama: inhalation, exhalation, and suspension of
breath. Various techniques and ratios of inhalation, exhalation, and re-
tention of breath constitute the different forms of pra ̄Ónay ̄ ̄ama, and these
variations serve different purposes for individual practitioners.^62 Gradu-
ally pra ̄Ónay ̄ ama ̄ becomes more “prolonged and subtle” [YS 2.50]. V ̄acas-
pati explains:
This pra ̄Ónay ̄ ̄amabecomes of long duration when it takes up greater
space [measured by the effect of the breath outside the body and the sen-
sation of it within the body] and time.... It is subtle, because it is
known by a very subtle trance (samadhi) ̄ , not because it becomes weak.
TV 2.50The yogin’s acute awareness and command of pra ̄Ónamay progress beyond
the external, internal, and restrained forms, to the fourth and highest form
of pr ̄aÓnay ̄ ama ̄ , by which, Patañjali says, “the covering of light is dissolved”
[YS 2.51–52]. This covering is “that by which the sattvaof the thinking
substance is covered, in other words, hindrances and evil” [TV 2.52].
Pra ̄Ónay ̄ ̄amapurifies the nad ̄ısor energy channels of the body, and ul-
timately helps to purify the mind of its restless activity, confusion, and
bondage to matter. I. K. Taimni, in his translation of the Yoga-s ̄utras,
gives the following simile to convey the effects of one form of pr ̄aÓn ̄ay ̄ama,
alternate nostril breathing (Anuloma Viloma), on the pr ̄aÓnic currents in
the pr ̄aÓnamaya-ko ́saor body of breath:
When we breathe normally the pr ̄aÓnic currents follow their natural
course. When we breathe alternately through the two nostrils their nor-
mal flow is disturbed in some way. The effect may be likened to the flowone line longclassical yoga as a religious therapeutic 119