Kumbhaka (breath retention) – concepts and practices

Pranayama – voluntary vs. invlountary control

Breathing is one of the few major physiological functions that are both involuntary and voluntary. The other such functions are blinking of the eyes, urination, swallowing etc. Involuntarily, breathing happens all the time – in the waking, dreaming and deep sleep states. However, we can have some level of voluntary control over the breathing process. We can control the duration of inhalation and exhalation, slow the breath down or make it faster and can make a few other changes. One of the most important modifications that we can make is to stop breathing for some duration of time. The Sanskrit term commonly used for breath retention is ‘kumbhaka’. We can hold our breath after a complete inhalation, or a complete exhalation or any time during the breathing cycle. In essence, we can look at the breathing cycle as composed of four components:

1. Pūraka – inhalation
2. Rechaka – exhalation
3. Antara-kumbhaka – breath retention after inhalation
4. Bāhya-kumbhaka – breath retention after exhalation

All these modifications in the breathing cycles are used in a variety of Pranayama practices that have been described in some of the key ancient texts. As we know, the main text for most of the conceptual knowledge related to yoga is the Yoga Sutras by Patanjali (YSP). The text that is commonly referenced for all the yoga-related practices is the Hatha Yoga Pradipika (HYP) by Swatmarama.

Pranayama in the Yoga Sutras

Patanjali provides the definition of pranayama as well as different types of kumbhaka in sutras 2.49, 2.50 and 2.51.

Sutra 2.49¹:

In this sutra, Patanjali defines pranayama as a form of breath retention.

“That [firm and comfortable posture] being acquired, controlled cessation in the movements of inhalation and exhalation is pranayama.”

The term “viccheda” used in the sutra has been interpreted and translated differently by various authors. Some of the terms used to translate it are “control”, “stoppage”, “cessation”, “management”, “regulation” etc. I personally prefer to go with “stoppage” or “cessation” which basically implies that pranayama means not only to control the flow of inhalation and exhalation but also to control the retention of the breath both after inhalation and exhalation.

Sutra 2.50²

In sutra 2.50, Patanjali provides several variables that can be applied to the process of breathing.

“Pranayama (as defined in the previous sutra – 2.49), can have breath retention after exhalation, inhalation, or at any time during the breathing cycle. When these three aspects of breathing are carefully examined by regulating the place/location (deśa), time duration (kāla), and number (sankhyā), the breath becomes long and subtle.”

This sutra expands upon the concept mentioned in sutra 2.49. Here, in addition to controlling the inhalation, exhalation and breath retention, a few other parameters that can be controlled have been added – space, time, number, long, short. Let us look at these terms briefly:

Space

• Space may mean the nostril through which you are breathing. So, one could breathe either through the left nostril, the right or through both.
• It represents a location in the body where you fix your attention while practicing pranayama. For example, you may focus on the “third eye” (ajna chakra) – the spot between the two eyebrows or you may focus on one of the other chakras – the heart chakra, the throat chakra, or the root chakra etc. You may even pick some other spot on the body as your point of focus.
• Space could also mean the distance from the nostril up to which the breath can be felt. 

Time

“Time” refers to the duration of each inhalation, exhalation and retention.

Number

“Number” refers to the number of rotations of each of the pranayama cycles. For example, while practicing “kapalabhati” you may go for 50 expulsions of air or, if you are more experienced, you may go for up to 100 or even more number of breaths in each round.

The sutra states that when pranayama is practiced with reference to these variables, the breath can become very long and subtle. 

Based on these guidelines provided in the Yoga Sutras, a large number of breathing techniques have been developed. One of the main sources of information on various pranayama techniques is the Hatha Yoga Pradipika. This text contains a complete section on Pranayama techniques.

Sutra 2.51³

“That Pranayama which goes beyond the sphere of internal and external is the fourth (variety).”

Most modern commentators have termed this fourth type of breath retention as “kevala kumbhaka” (spontaneous breath retention). This breath retention happens in deep states of meditation without recourse to inhalation or exhalation.

As can be seen from the above three sutras, breath retention (kumbhaka) is a key component of the pranayama practices. In Sanskrit, the word ‘kumbhaka’ is an extension of the work ‘kumbha’ which means a container or a jar.

Pranayama in the Hatha Yoga Pradipika

In the Hatha Yoga Pradipika (HYP) also, breath retention has been mentioned as a key part of the pranayama practices. Let us look at a few of the verses from the HYP that talk about breath retention:

Verse 2.71⁴

“Considering Pûraka (inhalation), Rechaka (exhalation) and Kumbhaka (retention), Prânâyâma is of three kinds; but when considered with reference to inhalation and exhalation, kumbhaka is of two types – Sahita (with) and Kevala (spontaneous).”

Verse 2.72⁵

“Until kevala kumbhaka is perfected, sahita kumbhaka has to be practiced. When (you are) freed of inhalation/exhalation then the breath/prana is retained easily.”

Verse 2.73⁶

“Perfection of spontaneous breath retention is freedom from inhalation and exhalation. This pranayama is known as kevala kumbhaka.”

Verse 2.74⁷

“Nothing in the three planes of existence is unobtainable by him who has mastery of kevala kumbhaka and can retain the breath as desired. “

Physiology of Kumbhaka

[Much of the information presented below is based on the book, “Prana and Pranayama” from the Bihar School of Yoga]

When we hold our breath, we are not getting any intake of oxygen for the duration of breath retention. The natural question that may arise is, “can we cause damage to the body, especially the brain, by depriving it of oxygen?” The answer would depend upon whether or not you are forcing yourself to hold your breath beyond your natural capability. When we hold our breath, there is more supply of carbon dioxide in the brain. After some time, the brain will send a signal for us to breathe in. If we ignore this signal, and try to hold our breath longer, then, yes, we can cause some damage. Otherwise, we are actually training the nervous system to tolerate higher levels of CO2 in the system. Higher levels of CO2 can help stimulate the brain’s capillaries to dilate and help improve circulation in the brain. Higher levels of CO2 in the brain also results in better oxygen exchange and carrying capacity to the lungs. When the amount of CO2 in the brain is diminished, we may not be able to take deep breaths. By doing the practice of kumbhaka, we are helping the brain to store more CO2 which helps improve the oxygen flow to the brain.

J. Wolpe, a researcher in the field of psychotherapy, in the mid-50s, recommended what is known as CO2 therapy to treat patients with anxiety. Through controlled experiments on many patients, he was able to demonstrate significant reductions in anxiety levels when administered with 65% CO2 and 35% oxygen. Since during the practice of kumbhaka, we are increasing the levels of CO2 in the brain, it can be considered as a self-administered CO2 therapy. As stated above, one has to be very careful in not straining the system beyond one’s capability to derive such benefits.

How do yogis stay buried underground for days?

As we know, most of the physiological functions in the body are happening involuntarily – heartbeat, breathing, digestion, blood circulation etc. Except breathing and a few others listed earlier, we have no voluntary control over these functions. However, through the practice of kumbhaka, it is possible to train the brain to exercise voluntary control over these functions. It is well established that some advanced yogis have been able to bury themselves underground for days and come out with no impairment to their physiological functions.

How Kumbhaka helps meditation

When you hold the breath while practicing kumbhaka, the body, breath and the mind are naturally brought into a state of stillness. This state of stillness helps energize and expand the prana which in turn improves the mental abilities as well as enhances awareness. The mind can stay in a state of deep focus, without being distracted through external stimulation.

In the Yoga Sutras, Patanjali offers the benefits of pranayama in the following two sutras:

Sutra 2.52⁸

“As its result (of the practice of the various stages of kumbhaka), the veil over the inner light is destroyed.”

Sutra 2.53⁹

“And the mind becomes fit for practicing various dharana (concentration) practices.”

Kumbhaka and Kundalini

As we study the Yoga Sutras of Patanjali, we realize that there is no reference to any aspects of Kundalini in the text. However, in the Hatha Yoga Pradipika, which offers practical guidelines on various aspects of yoga, concepts related to Kundalini, nadis, and chakras are freely integrated with all aspects of Hatha Yoga.

When we practice kumbhaka, the body experiences noticeable changes in body temperature, skin resistance, brain wave frequencies and the coronary function. The lack of oxygen during kumbhaka results in a sense of suffocation by various organs. As we know, the Kundalini Shakti is known to reside at the Mūlādhāra chakra (the root chakra). During kumbhaka, due to lack of oxygen, temperature at this chakra rises and the kundalini feels a sense of suffocation. This can result in awakening of kundalini.

As mentioned in various yoga texts, prana is a composite of five different functions, called Vayus (airs) – prāṇa, apāna, vyāna, udāna and samāna. Prāṇa vayu moves upwards from the Manipura chakra to Vishuddhi chakra during inhalation. During exhalation, apāna vayu moves down from Manipura to Mūlādhāra chakra. During kumbhaka, these two vayus, along with samāna experience a fusion at the Manipura chakra. This fusion exerts intense pressure at Maniupura which results in awakening of the kundalini. The HYP verse 2.41¹⁰ states:

“By systematically controlling the prana, nadis and chakras are purified, and bursting open its doorway, prana happily enters the Sushumna nadi.”

Practicing Kumbhaka

In the different pranayama techniques that I practice and teach in my classes, kumbhaka is integrated in the following:

• Kapālabhāti: In this pranayama, at the end of kapālabhāti, we practice the three bandhas (maha-bandha) while maintaining kumbhaka. Visit here for details.
• Bhastrikā (bellows breath): In this pranayama, at the end of Bhastrikā, we practice the three bandhas (maha-bandha) while maintaining kumbhaka. Visit here for details.
• Ujjayi pranayama: In this practice, as given in the HYP, after inhalation, kumbhaka is applied. During kumbhaka, the two locks – chin lock (jālandhara bandha) and the root lock (mūla bandha) – are applied. Visit here for details.
• Shītalī (cooling) pranayama: Inhalation which is long and deep is through the tube in the tongue. As in Ujjayi above, after inhalation, kumbhaka is applied. During kumbhaka, the two locks – chin lock (jālandhara bandha) and the root lock (mūla bandha) – are applied. Visit here for details.
• Sītkāarī pranayama (cooling): Inhalation which is long and deep is through the gap in the teeth. As in Ujjayi above, after inhalation, kumbhaka is applied. During kumbhaka, the two locks – chin lock (jālandhara bandha) and the root lock (mūla bandha) – are applied. Visit here for details.
• Nāḍī shuddhi (alternate nostril breathing): After inhalation through each nostril, kumbhaka is applied. During kumbhaka, the two locks – chin lock (jālandhara bandha) and the root lock (mūla bandha) – are applied. Visit here for details.

Benefits of Kumbhaka (summary)

• As the diaphragm is engaged in each inhalation and exhalation, when we apply kumbhaka, the diaphragm is strengthened.
• Kumbhaka is usually applied after a deep inhalation or a deep exhalation. When applied after inhalation, it allows for increased supply of oxygen to every cell of the body. When applied after exhalation, the lungs which are deprived of oxygen are eager to get more oxygen during the subsequent inhalation. This helps improve the lung capacity.
• Kumbhaka helps cleanse and purify the whole system, getting rid of toxins.
• As we hold the breath, the body and the mind go through subtle changes. We have to be mindful of the changes without causing undue strain to the system. This improves focus and awareness at multiple levels.
• Because of the reversal of flow of prana and apana and intense fusion of the other vayus at the Manipura chakra, the Kundalini is awakened.
• When we apply the three bandhas (locks) – chin lock, abdominal lock and the root lock – during kumbhaka, the prana in the body gets more time to purify and activate the organs associated with each bandha (lock). With the chin lock we activate the thyroid and the parathyroid glands; with abdominal lock, we activate and cleanse the abdominal organs like the liver, pancreas etc.; with the root lock we energize and cleanse the reproductive organs.
• Kumbhaka is usually applied after slow and deep breaths. Slow breathing helps calm the nervous system and energize the body. It activates the vagus nerve which energizes the parasympathetic nervous system which helps the system ‘rest, regenerate and digest’.
• As stated by Patanjali in the yoga sutras, kumbhaka pranayama helps destroy the veil over the inner light and prepares the mind for deeper experience of meditation and samadhi

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[1] तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥ tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ॥2.49॥

[2] बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥ bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥50॥

[3] बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः॥५१॥ bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥2. 51॥

[4] प्राणायामस्त्रिधा प्रोक्तो रेचपूरककुम्भकैः । सहितः केवलश्चेति कुम्भको द्विविधो मतः ॥ ७१ ॥
Prānāyāmastridhā prokto rechapūrakakumbhakaih | Sahitah kevalaścheti kumbhako dvividho matah

[5] यावत् केवलसिद्धिः स्यात् सहितं तावदभ्यसेत् । रेचकं पूरकं मुक्त्वा सुखं यद् वायुधारणम् ॥ ७२ ॥
Yāvatkevalasiddhih syātsahitam tāvadabhyaset | Rechakam pūrakam muktvā sukham yadvāyudhāranam

[6] प्राणायामोऽयमित्युक्तः स वै केवलकुम्भकः । कुम्भके केवले सिद्धे रेचपूरकवर्जिते ॥ ७३ ॥
prāṇāyāmo’yamityuktaḥ sa vai kevalakumbhakaḥ । kumbhake kevale siddhe recapūrakavarjite ॥ 73 ॥

[7] न तस्य दुर्लभं किञ्चित् त्रिषु लोकेषु विद्यते । शक्तः केवलकुम्भेन यथेष्टं वायुधारणम् ॥ ७४ ॥
na tasya durlabhaṁ kiñcit triṣu lokeṣu vidyate । śaktaḥ kevalakumbhena yatheṣṭaṁ vāyudhāraṇam ॥ 74 ॥

[8] ततः क्षीयते प्रकाशावरणम्॥५२॥ tataḥ kṣīyate prakāśa-āvaraṇam ॥52॥

[9] धारणासु च योग्यता मनसः॥५३॥ dhāraṇāsu ca yogyatā manasaḥ ॥53॥

[10] विधिवत्प्राणसंयामैः नाडीचक्रे विशोधिते । सुषुम्नावदनं भित्त्वा सुखाद् विशति मारुतः ॥ ४१ ॥
vidhivatprāṇasaṁyāmaiḥ nāḍīcakre viśodhite । suṣumnāvadanaṁ bhittvā sukhād viśati mārutaḥ ॥ 2.41 ॥