26/06/2026
Patanjali on Prāṇāyāma
Patanjali codified prāṇāyāma in Chapater II (साधनपादः) of his YogaSutras (2.49-2.53)
तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः।।2.49।।
From the awareness gained from the practice of asana (tasmin) having been established (sati), one proceeds (gati) in lengthening and extending the life force (prana-ayama) by observing and analyzing the sequencing (vicchedah) of the inspiration (svasa) and exhalation (prasvasayor) and the spaces between them.
This backing off or slowing down of the amount of force (or) absence of it, that is used towards exhalation and inhalation (vichchhedah) is the most important concept. Through that slowing process, there is an expansion of awareness on to the entire field of prāṇā. This sort of slowing, softening or braking of the effort in breath is used in practice of prāṇāyāma. One of the finest methods is to stabilize and calm the mind is breath awareness. First, be aware of the transitions between the breaths, and allow them to be smooth, without an abrupt transition, and without pausing between breaths. Consciously practice seeing how delicately smooth you can make the transitions. Allow the breath to be quiet, and make all the efforts to remove forceful or jerking motions.
बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्यामि परिदृष्टो दीर्घसूक्ष्मः।।2.50।।
Through over-viewing (paridrsto) the oscillations between the spinning patterns (vrttir) of the inward and outward characteristics of the breathing process and its tidal operations of stillness (stamba) in regard to duration (kala), location (desa), and the number of repetitions (samkhyabhih), as to its degree of subtleness (suksmah) and extended refinement (dirgha-suksmah) while the breath spins internally, externally, or comes into stillness (stamba) [pranayama is practiced].
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः।।2.51।।
Then the fourth (caturtah) phase (visaya) of successful prāṇāyāma, occurs when the prana is withdrawn and ceases to move (aksepi) either internally (abhyantara) or outwardly (bahya).
Patanjali here points out that we can observe and utilize four types of energetic processes - prāṇāyāma, i.e., the energetic process behind the inhalation, the exhalation, the disruption of either the inhalation or the exhalation, and fourthly the deepening awareness at the energetic space which occurs at the beginning of exhalation or inhalation processes which is neither an inhalation nor an exhalation, where an effortless natural suspension of the breath occurs which in turn leads us to the siddhi of balancing, harmonizing, and synchronizing the polar aspects of prana (energy) leading it into sattva -- the non-dual (sushumna).
ततः क्षीयते प्रकाशावरणम्।।2.52।।
From that (tatah) [successful practice of prāṇāyāma] the obscurations and coverings that the veil (avaranam) the inner light (prakasa) are dissolved (ksiyate).
धारणासु च योग्यता मनसः।।2.53।।
… and (ca) the ordinary mind (manas) [and nadis] thus become purified and functionally prepared and capable (yogyata) for successful concentration (dharana) practice.
Here, Patanjali is beginning to link pranayama, pratyhara, and dharana as one integrated mutually synergistic practice. In one sense, pranayama itself is a dharana (concentration) practice [which would not happen without pratyhara or withdrawal of senses], an awareness practice focusing on the universal prana and its intelligent source by aligning the energy body and physical body with that.
