Dynamics of breathing 21
This view of the body’s anatomical support mechanisms is completely in harmony with
the perspective on yoga practice offered by Patañjali. We achieve yoga by identifying and
removing the kleshas (afflictions) from our system.
ConClUSion
When translated, the term pranayama is commonly broken into the two roots prana,
meaning life or breath energy, and yama, meaning restraint or control. Because the breath
is only partially under our voluntary control, this translation gives a very limited view of
breath practice.
A fuller understanding of the term is available when the second long “aa” (pranaaayama)
is recognized. This means that the second root is ayama.
In Sanskrit, the prefix a negates the term it precedes. This means that pranayama refers
to a process that unrestrains the breath. It also honors the aspects of the breath that are
not under our voluntary control.
This is why Patañjali’s definition of kriya yoga (see page x in the introduction) so beauti-
fully links with the idea that the breath is our best, most intimately available teacher of the
deepest principles of yoga.
In this light, it is clear that the practice of unrestraining the breath can be seen as synony-
mous with the identification and release of the bodily tensions that obstruct the expression
of our system’s intrinsic equilibrium.