KUMBHAKA & NĀḌĪ ŚODHANA
Other prāṇāyāmas offer specific beneficial effects, while Nāḍiśodhana offers all beneficial effects.
— Yoga-rahasya (1)
The breath between day and night
Alternate nostril breathing – in Sanskrit Nāḍī Śodhana or Nāḍiśodhana, often also written Nadi Shodhana or called Anuloma Viloma – is regarded in the yogic tradition as the most important of all prāṇāyāmas. To understand it, it is worth looking first at what happens between the breaths: kumbhaka, the retention of the breath.
In this article you will find both – the philosophy of kumbhaka, the full yogic breath as preparation, and alternate nostril breathing with instructions. The channels involved are described in our article on nāḍīs and prāṇas.
What is kumbhaka?
Kumbhaka refers to the techniques of breath retention. Since the body is a mirror of the macrocosm, day and night, sunrise and sunset find their expression in the functions of the body. The flow of the breath represents the movement of energy in nature over the course of the day. The inhalation symbolises the rising of power in the morning, holding the breath is the dawn, and the exhalation corresponds to the flowing of power into the open sky of the night. The pause after the exhalation represents the sunrise in the early morning, and from there the cycle repeats once more.
Since the hours before sunrise and after sunset are sacred, the time between the breaths is sacred too. These are the moments in which the breath is still and motionless – these times are called kumbhakas.
Some say that prāṇāyāma only begins with proper kumbhaka. In fact, the Haṭha-yoga-pradīpikā makes no distinction between prāṇāyāma and kumbhaka, since the one encompasses the other. This means that when the moments between the breaths are sufficiently lengthened and savoured, consciousness can be expanded.
Why does kumbhaka awaken the suṣumnā?
Iḍā and piṅgalā represent the currents of power related to night and day, and thus to the forces of exhalation and inhalation. Suṣumnā is the channel in the centre and symbolises the energy between day and night, that is, sunrise and sunset. Suṣumnā is awakened in kumbhaka, since it represents the fire of the centre. Both, kumbhaka and suṣumnā, are one and the same.
In the space outside the meru (sacred mountain – the spine), on the left and right, lie the nāḍīs of the moon and the sun. The nāḍī suṣumnā, whose nature is the threefold guṇas, lies in the middle. It has the form of moon, sun and fire.
— Ṣaṭ-Cakra-Nirūpaṇa (1)
The highest stage is the spontaneous suspension of the breath as the result of realisation, but not as the means to it. Prāṇa then flows into the suṣumnā, whereby the breath comes to rest in the centre, as body and mind rest inwardly in the mystical state of sunrise and sunset.
When the power of prāṇāyāma has fully unfolded, inhalation and exhalation merge into yuj – unity. That is the goal of yoga. That is kevalakumbhaka.
When kevalakumbhaka without inhalation and exhalation has been mastered, there is nothing in the inner world that is unattainable for the yogi. Through this kumbhaka he can hold the breath as long as he wishes. Thus he gradually reaches the stage of Rāja Yoga. Through this kumbhaka Kuṇḍalinī is awakened, and then the suṣumnā is freed from all obstacles; but without Haṭha Yoga there can be no Rāja Yoga, and vice versa. Both should be practised until Rāja Yoga is perfected.
— Haṭha-yoga-pradīpikā (2:70–75)
You will find the different forms of breath retention – antara, bāhya, kevala and sahita kumbhaka – among the basic terms on our page Prāṇāyāma – the breath of life.
How to do the full yogic breath
Yogic breathing is deep and holotropic. Each breath gently fills the lungs to their utmost capacity. Inhalation and exhalation must be of equal length (samavṛtti). Allow yourself to enjoy each breath as if it were a delicious drink flowing gently into you. The air should fill the lungs completely from top to bottom. The belly expands and contracts, massaging the inner organs.
When the maximum inhalation (pūraka) is reached, become aware of the gap between the breaths – this place in the middle, beyond the breath, is full of power. Feel the pause after the inhalation (antara kumbhaka). Then exhale gently (recaka), let your belly glide inward and stretch towards the sky. When you reach the maximum exhalation, feel the silent emptiness of bāhya kumbhaka. Hold this stillness for a moment.
Deep yogic breathing requires the full capacity of the lungs as well as concentration. If it seems difficult, make it more playful. The lungs must be able to open and close completely to unfold their full volume. This is achieved through three preparatory stages.
The three stages of the full breath
Stage one – Bring your hands to the sides of your belly, just above the hips, so that the thumbs point backwards and the fingers rest over the belly. Inhale deeply. Move the belly with the flow of the breath: inward on the exhalation and outward on the inhalation. Use the full capacity of your lungs.
Stage two – Place your hands higher, so that your thumbs rest against the lower edge of the ribs and the fingers embrace the ribcage. Inhale deeply and open the chest. The elbows glide back and the hands outward. Expand your chest on the inhalation, opening the chin. Fill the lungs completely. Then exhale gently. During the exhalation, however, never close the chest further than until the fingers touch in front of the breastbone.
Stage three – Interlace the hands behind the neck, elbows stretched out to the sides. Tilt the pelvis forward to open the chest. Inhale deeply and open the chest fully, drawing the elbows back so that the air flows up into the tips of the lungs. As you exhale, close the elbows in front of the face and relax the chest.
What is alternate nostril breathing (Nāḍī Śodhana)?
Nāḍiśodhana (purification of the energy channels) is the most important and most useful prāṇāyāma of all. It purifies the mind and deepens the relationship with the flow of the breath itself. Nāḍiśodhana is incredibly gentle and deep. With this practice you dive into your innermost being, the mind becomes still and inner beauty becomes tangible.
The Yogarahasya of Nāthamuni says that many positive effects can be achieved through this prāṇāyāma alone. The Yoga-Yājñavalkya, too, devotes an entire chapter exclusively to this practice.
Alternate nostril breathing – instructions
Nāḍiśodhana purifies the channels of the subtle body and makes you a worthy vessel for consciousness. Sit upright and relax your body. Extend one arm over your knee in chinmudrā with the palm facing up. Bring the other hand in front of your face.
Place two fingers on the forehead and massage the third eye. Feel how you gently massage the skin of your forehead and enjoy this act of self-love.
Place your thumb and ring finger on either side of the nose to regulate the airflow. Begin by inhaling through the left nostril. Imagine the air flowing from the nostril upward into the ājña-cakra. Hold the air there for a brief moment. Then let it flow back down from the forehead and exhale through the right nostril. As soon as the air has left the body and you have reached the maximum exhalation, perform a gentle bāhya kumbhaka and hold the air out. Then inhale again through the right nostril, up to the forehead, hold, and exhale through the left nostril. This is one round.
The nose – an image of the suṣumnā
The nose is an image of the central channel along the spine. The two nostrils are energetically connected with the two wings of the pelvis. The tip of the nose corresponds to the opening of the suṣumnā-nāḍi in the mūlādhāra-cakra, and the bridge of the nose represents the flow up the spine to the ājña-cakra. When you breathe from one nostril up to the forehead and back down the other side, you represent the flow of prāṇa from the pelvis along the spine to the forehead in microscopic form.
Gently perform a kumbhaka at every turn of the breath. The length of the breath is not decisive at first, but inhalation and exhalation should be of equal length. Likewise, it does not matter how long you perform kumbhaka, but it must be held evenly in antara and bāhya kumbhaka. Engage mūlabandha with every kumbhaka. How deeply the prāṇāyāma can penetrate and uplift you depends not on your effort or the complexity of the breathing ratio, but solely on your attention and love for the practice.
Having inhaled the air through the left nostril and filled the belly, he should meditate on the fire in the belly and its flames, while meditating on the seed syllable of fire, Raṃ, established in the region of fire. Then he exhales slowly through the right nostril. He must then resolutely and wisely inhale through the right nostril and again exhale slowly through the left nostril. This should be practised six times daily in solitude at the three sandhis (morning, afternoon and evening) for three to four months or three to four years.
— Yoga-Yājñavalkya (5:17–20)
Alternate nostril breathing in brief – and what to watch out for
Here are the steps once more at a glance for your daily practice:
- Sit upright and comfortably, one hand in chinmudrā on the knee.
- Two fingers of the other hand on the forehead, thumb and ring finger at the sides of the nose.
- Inhale left – up to the forehead – hold briefly.
- Exhale right – hold briefly empty (bāhya kumbhaka).
- Inhale right – hold – exhale left. That is one round.
- Gently engage mūlabandha with every retention. Inhalation and exhalation of equal length.
Start with a few minutes and without long pauses. The retention should feel effortless – if you become dizzy or tight, return to the natural breath. Longer breath retention is best learned with an experienced teacher; if you have cardiovascular problems or high blood pressure, or are pregnant, talk to your doctor first.
The best time for alternate nostril breathing is early morning. You can find more on practice times, sitting posture and mantra in prāṇāyāma on our page Prāṇāyāma – the breath of life.
The series: Prāṇāyāma – the breath of life
This article is part of our series Prāṇāyāma – the breath of life. There you will find the foundations – what prāṇāyāma means, how to sit, when and how long to practise – and an overview of all breathing techniques:
- Nāḍīs and Prāṇas – the channels of life
- Kumbhaka and alternate nostril breathing (Nāḍī Śodhana) (this article)
- Ujjāyī, Bhrāmarī and Śītalī
- Kapālabhāti and Bhastrikā – the breath of fire
- Mūla Bandha and the three bandhas
If you would like not only to practise prāṇāyāma but also to teach it: in our 200-hour yoga teacher training, the breath is one of the supporting pillars alongside āsana, mantra and meditation.
Prāṇāyāma practices to download
In our download section you will find our prāṇāyāma handout and many more practices – Kundalini Yoga kriyās, Pavanmuktāsana series and mantras.
All practices are illustrated by hand and lovingly designed. They will enrich and deepen your yoga practice. Come by and practise with us! With love!
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