KapAlabhAti (Skull Shining) Pranayama

One of the prominent yogis from India, Yogiraj Dr. Om Prakash ji, who was on a US visit last summer, presented a series of yoga sessions at the Hindu Bhavan Cultural Hall in Morrisville, NC. He highlighted the value of pranayama (breathing practices) in general as an integral component of any yoga routine. However, he specifically emphasized the importance of Kapaalabhaati (कपालभाती) and called it "sarvaroga nivarini" (सर्वरोग निवारिणी) which literally means '(a practice) that can heal all types of ailments'. When practiced regularly under proper guidance it can bring about radiant health and provide other benefits at a more subtle level. Another very famous yogi from India, Swami Ramdev, who has shot to fame via his daily TV programs, calls it 'the Sanjeevani' (संजीवनी) which is an herb that can supposedly bring even a dead body back to life. This is based on a famous parable in Ramayana - "When Lakshmana was wounded, Hanuman flew to the Himalayas for the medicinal herb Sanjeevani. Unable to identify the Sanjeevani, he wrested the entire mountain from the land and carried it to Lakshmana". Based on these strong statements from prominent yogis of today, it is easy to see why it is important to include this practice in your daily yoga routine.

In the classical Hatha Yoga text "Hatha Yoga Pradeepika", Kapaalabhaati is described as one of the six cleansing kriyas (shatkarma). However, because it involves manipulation of the breath and offers great benefits, it is widely practiced as a part of the pranayama techniques.

Not sure how to pronounce kapAlabhAti? The 'A' represents a long vowel sound, somewhat like the 'o' in 'mom' (American) or the 'a' in 'fast' (British).

Contraindications

Before I describe the technique it is important to understand that people with the following conditions should not practice kapaalabhaati - cardiac problems, nasal congestion, severe cold, severe headache, abdominal ulcers, hernia. People with high blood pressure should either refrain from it or practice a milder version of the technique. Pregnant women and those who have had recent abdominal surgery should also refrain from this practice.

One cautionary note - practice kapaalabhaati on an empty stomach, preferably in the morning. However, if your schedule only allows you to practice it during the day/evening, then you should give a gap of at least 2.5 hours after eating a meal.

The Technique

Now let us turn our attention to the technique itself and learn how to practice it. Sit in any comfortable position with the spine erect. You can sit either cross-legged or in “vajrasana” (the diamond pose) or in any position that you feel comfortable in. If you have problem sitting on the floor, you can even sit in a chair, preferably with the spine erect and not resting against the back of the chair. Breathe normally for a few breaths. Once composed, you can begin by first exhaling and then inhaling half-way. First, exercise the diaphragm by exhaling suddenly and quickly through both nostrils while simultaneously drawing the abdominal muscles inwards. The brisk and vigorous exhalation produces a “puffing” sound. Allow the abdominal muscles to relax at the end of exhalation and let the inhalation happen automatically and passively. The rate of expulsion will vary from one individual to the next depending upon capacity. On the average, one can maintain a rate between 70 to 120 expulsions per minute (remember the normal breathing rate is 12 to 15 breaths per minute).

It is important to understand that you should not strain or become uncomfortable during the practice. If you begin to feel dizzy or uncomfortable in any way, it means that you are trying too hard or trying to breathe too forcefully. At this point stop the practice and sit quietly for some time before trying it again. Start with only 20-30 expulsions per round and try three rounds. Over a period of time, with practice, you can increase the number of breaths per round. A little rest can be taken in between the rounds according to your convenience. Throughout the exercise, the chest should be kept still without expansion or contraction and the shoulders should remain steady and relaxed. Only the diaphragm is used for breathing and not the upper chest.

An Alternate Approach

Some of you might have some difficulty getting the technique right in the beginning. In that case, you can try this alternate approach. Put both your hands on your belly, just a little below the navel. Keep the belly soft. Now push your abdomen in with your hands and at the same time try to throw all the air out of the lungs in a forceful, brisk manner. At the end of the exhalation, allow the inhalation to happen passively. Repeat the pushing with the hands accompanied by expulsion of air and then passive inhalation. When this rhythm seems to become natural, you may try to remove the hands from the belly and continue with the practice.

Benefits of Kapaalabhaati

• Kapaalabhaati helps clear mucous from the lungs. As air moves into the throat, it travels down the superior portion of the airway called the trachea. The walls of this single tubed airway consist of several layers, of which the innermost layer is lined with cilia cells. Cilia are microscopic, grass-like projections that continually beat and propel mucous that traps dust particles, bacteria and debris. This mucous is propelled by the cilia toward the pharynx where it is released by coughing or swallowing. Smoking inhibits and ultimately destroys cilia. When the cilia function, as described above, is lost, coughing is the only method of moving accumulated mucous out of the lungs. Because of the cleansing effect on the lungs, this practice is recommended for people who suffer from respiratory ailments like bronchitis, asthma, tuberculosis etc.
  
• The force of the exhalations in Kapaalabhaati acts further on debris-filled mucous in the lungs and trachea. This additional force works with the cilia and helps move the mucous more readily up the airway against gravity. Coughing after Kapaalabhaati helps in releasing these impurities. In addition to removing mucous, Kapaalabhaati also helps expel more carbon dioxide and other waste gases from the cells and lungs compared to normal breathing.
  
• The rapic and forceful movement of the abdominal muscles in Kapaalabhaati gives a massage to the internal organs. With each vigorous exhalation, the abdominal walls draw inwards applying pressure on internal organs. This pressure helps increase the circulation of blood flow into and out of abdominal organs. This massage also sends a direct pressure into the digestive system helping move remaining food and fecal matter through the intestines and colon. Kapaalabhaati helps in reducing the incidence of constipation. With this increased circulation of blood and material in the internal organs comes a release of toxins as well.
  
• Literally, the word kapaalabhaati means 'skull shining' (kapaala = skull; bhaati = shining/polishing). Regular practice is supposed to clear and calm the mind and over a period of time, one develops a healthy natural glow on the face. It also brings about the state of 'pratyahara' (sense withdrawal) which prepares the mind for meditation.
  

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Pancha Kosha (Five sheaths)

I would like to talk about the Five Koshas today. The concept of the five koshas was originally given in the Taittiriya Upanishad to help us understand what is 'self' and what is 'non-self'. The lack of ability to distinguish between self and non-self is termed ‘avidya’ (ignorance) which is the main cause of human suffering (‘klesha’) (Patanjali yoga sutras 2.3 thru 2.9). It is our identification with the 'mind-body complex' that prevents us from realizing our true nature (the self) which is represented by our soul (Atma). Once we develop an understanding of the five koshas, it helps us slowly peel off these layers and bring us closer to our true identity. In this discussion, we will also apply these concepts to our Hatha Yoga practices.

Annamaya Kosha (Food Sheath)

The first and the outermost sheath is called the Annamaya Kosha or the sheath sustained by food. The word ‘anna’ in Sanskrit means food. This kosha represents our gross body (sthoola sharira) which is the ‘touch and feel’ part of our being – our musculature, bones, blood, all the fluids in the body etc. This is the sheath that needs food for its basic sustenance and hence the name Annamaya kosha. This sheath is a composite of the five great elements (five ‘mahabhutas’) - earth, water, fire, air and ether. It is our identification with this sheath, which is the result of ‘avidya’ mentioned above, which results in suffering. An example of this identification is a simple statement like, “I am fat” or “I am ugly” etc. If you can take a step back and replace these statements with “my body is fat” and “my face is ugly”, you have taken an important step in recognizing the distinction between the self and the physical body. By saying “my body”, we are recognizing that we have an enclosure called the body but “I” am not THAT body.

Our gross body can be looked upon as the first port of entry into all the deeper layers finally leading us to our core which is our soul. It is our responsibility to take good care of this sheath, keep it healthy, clean and free of impurities so we can gain an easy access to the inner layers. We can achieve this goal by practicing the hatha yoga techniques of asana (physical postures), cleansing kriyas, proper diet and relaxation on a regular basis. It is important to remember that while practicing the asanas we need to be fully aware of the impact of each posture on every part of the body. This awareness will prevent any injury that we might cause due to negligence or competitiveness/overzealousness that might drive us to strive for something beyond our body’s innate ability. The body awareness also helps us make a connection with the deeper layers that will be discussed below.

Pranamaya Kosha (Vital Energy Sheath)

In order for the Annamaya Kosha to function it needs to be energized and sustained by the vital prana available via the pranamaya kosha, the energy sheath. If the energy sheath is absent the physical body will disintegrate and merge back into its five elements mentioned above. The pranamaya kosha can be looked upon as being responsible for all the physiological functions in the body – breathing, blood circulation, digestion, heart beat, all hormonal functions, communication between the brain and the cells of the body etc. This kosha is further subdivided into five pranas briefly described below:

1. Prana: has an upward movement and is responsible for all inputs into the body – food, fluids, air, sensory inputs and mental impressions
   
2. Apana: has a downward movement and is responsible for all forms of elimination and reproduction functions - stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath
   
3. Udana: has an upward movement and is responsible for growth of the body, the ability to stand, speech, effort, enthusiasm and will
   
4. Samana: has an inward movement – moving inward from the periphery and works in the gastrointestinal tract to digest food, in the lungs to digest air or absorb oxygen, and in the mind to homogenize and digest experiences, whether sensory, emotional or mental
   
5. Vyana: moves from the center to the periphery. It governs circulation on all levels. It moves the food, water, blood and oxygen throughout the body, and keeps our emotions and thoughts circulating in the mind. In doing so it assists all the other Pranas in their work.
   

The major Hatha Yoga practice that is used to energize and vitalize the pranamaya kosha is pranayama. Pranayama techniques involve controlling the breath in various ways. A description of some of the simple pranayama techniques is available here. http://www.integralyogastudio.com/basicPractice.htm/

Manomaya Kosha (Mind sheath)

Pranamaya kosha, described above, is directly influenced by our mind. When we are agitated, stressed or angry our breathing is fast, shallow and irregular. When we are calm and peaceful, our breathing is correspondingly soft and regular. In our scriptures, the mind is usually described as a part of the ‘antahakarana’ (the inner instrument – the senses being the external instrument). The other major part of this antahakarana is the intellect which we will talk about next. Mind is responsible for our cognitive abilities, receiving input from the five senses, communicating with the intellect and directing our actions. Thoughts, emotions, feelings, memories are all a part of the mind. Every thought has a great inherent power; it affects our physiology, moods, physical body, responses, work efficiency, relationships and even wisdom. The modern day epidemic problem of stress is basically a problem at the level of mind, wherein a great negative emotion has been allowed to build up without giving it a vent.

Patanjali, in his yoga sutras, defines yoga as the ability to control the fluctuations in the mind-field. Only through controlling the mind can we experience our true inner peace and joy. The main techniques that are recommended for attaining this peaceful state of the mind are pratyahara (sense withdrawal), dharana (concentration) and meditation. Regular, uninterrupted practice of meditation, when done with a sense of total devotion, can bring about a total transformation in one’s personality and provide lasting peace and freedom from stress.

Vijnanamaya Kosha (Intellect/Intuition sheath)

The Vijnanamaya kosha is the sheath of the intellect (buddhi) and intuitive knowledge/wisdom. Our intellect gives us the discriminative capability that helps her differentiate between good and evil, between right and wrong etc. The intellect can be looked upon as having two components – one that is controlled by our ego and driven by our past memories and impressions (samskaras) and the other which is controlled by our pure intuition. The ego-driven intellect can lead to actions which result in pain and suffering while actions driven by pure intuition will give us satisfaction and happiness.

Through the practices of meditation etc, as stated above, our mind becomes purified and the intellect can then begin to depend more and more on the pure intuitive wisdom rather than be influenced by the ego.

Anandamaya Kosha (Bliss sheath)

The Sanskrit word ‘ananda’ means bliss or pure joy. When we can transcend the other four layers described above, we can begin to experience a sense of pure joy which does not need any sensory input or any of the past experiences or impressions. This layer is the closest to our true ‘self’ which is ever pure and ever-unchanging. We can experience this bliss as a result of ‘samadhi’, the last of the eight limbs of Patanjali’s yoga philosophy. Of course, to get there one has to practice the other seven limbs on a regular basis.