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KAPALBHATI
Introduction
:
The
process of kapalbhati is related to the breathing process, however
it is not a type of pranayam. But, certain sadhakas think in this
manner and study kapalbhati under the impression that they are studying
a type of pranayam. However, process of cleaning the wind pipe is
one of the shuddhikriyas. The word kapalbhati is made up of two
words, kapal meaning skull ( here skull includes all the organs
under the skull too ) and bhati means shining, illuminating. Due
to the process, the organs under the skull mainly the brain and
the small brain are influenced in a good manner. Hence the word
is used in that way.
Pre-position
:
 Since
this process is related to breathing, it should be performed sitting
in Padmasan. The muscles of the stomach should be moved freely in
this process. This freeness cannot be achieved while sitting or
sleeping, hence the process can be performed well while sitting
in a dhyana pose. Padmasan is a very suitable asana for dhyana pose,
hence this process should be performed while sitting in Padmasan.
It may be performed by sitting in Swastikasan or Vajrasan, but as
compared to Padmasan, these asanas are not so important. The pose
of the body during Padmasan is essential here.
We
have seen in the beginning that Kapalbhati is not a type of pranayam.
It is process limited to Pooraka and Rechaka performed in a typical
manner. Kumbhaka is not included here. Also, more importance is
given to the Rechaka than Pooraka. In fact, Rechaka performed in
a particular manner is the main process of Kapalbhati. Pooraka is
just for the namesake.
Rechaka
is more important in the process. While performing Rechaka, it is
to be performed by way of effecting a push with the help of stomach
muscles. The diaphragm and the muscles of the abdomen are to be
moved violently and the air should be exhaled with the help of that
movement. Hence, the rechaka is not prolonged and more air also
is not exhaled. In day to day life, we exhale approximately 500
to 600 CC air per exhalation. During the Kapalbhati process, approximately
40 to 50 cc more air i.e. 550 to 650 cc air is expelled. This shows
that exhaling more air is not expected during the process. When
the rechaka is performed after such a push, when the muscles of
the abdomen and the diaphragm are loosened, then automatically the
air is inhaled. Only this minimal Pooraka is expected in the process.
However, one Pooraka and one Rechaka do not constitute a cycle of
Kapalbhati.
A cycle
or rotation of Kapalbhati should be performed as follows :
- Keep
breathing gradually while sitting in Padmasana.
-
Inhale and start performing Kapalbhati as stated before. That
means a strong Rechaka, natural Pooraka and again strong Rechaka
and natural pooraka .
- Keep
on doing this rotation swiftly in rhythmic manner.
-
Perform as many cycles as possible and then keep breathing gradually.
All these processes are included under one cycle of Kapalbhati.
Duration
:
In
a cycle of Kapalbhati, swift Rechakas followed by Poorakas are expected.
Both the actions are so swift that the duration cannot be definitely
determined. However, after studying the process minutely, it can
be said that Pooraka and Rechaka together about half second is the
duration. (This period is further reduced by practice) Approximately
three fourth time is required for Rechaka and one fourth for Pooraka.
Of course, this is just to give an idea. It is not perfect and may
not be strictly adhered to. It is not possible to adhere to it strictly.
None of the ancient Sanskrit yoga describes how many cycles of Rechaka
and Pooraka should be performed in a cycle of Kapalbhati. When the
process can be performed neatly, the Pooraka and Rechaka should
be performed for at least 21 times in a cycle of Kapalbhati. Such
three cycles may be performed in one sitting. When this much is
achieved, then the repetitions within a cycle can be increased.
Each one should increase the repetitions as per his individual capacity
and strength.
Between
two cycles of Kapalbhati, gradual breathing should be continued.
To further the study of Kapalbhati, either the repetitions of Pooraka
and Rechaka within a cycle should be increased or keeping those
repetitions constant, the number of cycles may be increased. All
these things should be considered thoughtfully on the basis of experience
of one's own and under guidance of expert.
Physical
Effects :
In
the process of Kapalbhati prolonged Rechaka is not expected. Hence,
more air is not inhaled into the lungs. Hence, it cannot be said
that more oxygen is absorbed which improves blood circulation. Generally,
a little more air than is taken in the normal gradual breathing
( approximately 500 to 600 CCS ) is inhaled and exhaled in Kapalbhati.
( say about 550 to 650 CC ) But more important in the process is
the particular movement of the stomach muscles. However, this movement
is the soul of the process. Performing Rechaka in this manner, does
not involve movement of the cage of the chest. On the other hand,
the muscles between the ribs of the cage are kept pulled while performing
the complete cycle of Kapalbhati. In other types of breathing, these
muscles remain pulled only while inhaling the breath. During Kapalbhati
these muscles stay that way all through out the process and the
ribs are kept pulled upward. This facilitates free movement of the
muscles of the stomach as well as those of the diaphragm. It does
not mean that the ribs do not move at all. A little movement is
there, but it is so minute that it is not even noticed.
In
the process, the air is expelled through the nose after a push.
Hence, it is not necessary to shut the nostrils as in Ujjayi Pranayam.
In fact, they should be wide open. When the air is expelled, it
is right to have the nostrils flared up and not contracted.
In
the breathing process, generally the muscles of the diaphragm cannot
be controlled. Generally they are controlled by involuntary nervous
system. In the process of Kapalbhati, control is gained over these
muscles and much movement is caused, that too very swift movement
and more movement than is normally done. These muscles are important
muscles in the breathing process and their efficiency is increased
due to such movement.
The
constant pushes exercise the muscles which are used for breathing,
which increase their efficiency. Also, a certain pressure of air
is created in the process which helps in removing he impurities
in the breathing tube. The breathing tube from the alveoli is cleaned.
The strong Rechaka and the minimal Pooraka help to push the impurities
forward till they are thrown out of the body. While performing strong
Rechaka, a draft of more pressure is created which affects the different
vessels to improve their function. The effect of the push of the
Rechaka is seen on the brain and the nervous system and their efficiency
also increases.
Kundalini
Power is a dormant power residing near the Muladhar Chakra near
the lower abdomen. The pushes in the Kapalbhati awaken this power.
That means the centre of effector nerve fibres over there is affected
and this divine power starts climbing up the Sushumna Nadi. Of Course,
all this requires detailed discussion and this discussion is beyond
the purview of this syllabus. Hence, it is not discussed here. However,
it may be remembered that this process of Kapalbhati helps awakening
of kundalini power.
In
this process of Kapalbhati, the carbon dioxide is thrown out of
the body in large quantity and similarly in the same proportion,
the oxygen is absorbed into the body. This increases the oxygen
in the blood, hence the need for oxygen is lessened and the messages
or the encouragement to breathing center is calmed down. The center
becomes calm and reduces its instructions to the breathing organs.
This facilitates control of the breathing organs. If there are urgent
messages from the main center, then the organs follow those messages
and it is not possible to control the movements of the organs. Hence,
before studying pranayam, if Kapalbhati is practised for 2 / 3 times,
then pranayam can be studied effectively.
Precaution
:
It
is said that in a cycle of Kapalbhati, maximum repetitions of Rechaka
and Pooraka should be performed. For a common person, 120 repetitions
per minute i.e. two per second is an ideal ratio. Sadhakas above
the level of common person can go up to 200 repetitions. It is not
advisable to increase the number beyond that.
Patients
suffering from heart trouble, lung trouble should practice this
under an expert guidance. Those suffering from diseases of blood
circulation should perform the process very carefully. They should
perform the process under the guidance and care of experts.
References
in the ancient texts :
Gherandsamhita
describes Kapalbhati in its first chapter. Gherandsamhitakar state
while describing the three types of Kapalbhati :
Vatkramen
vyutkramen shitkramen visheshatah |
Bhalbhatim tridha kuryat kaphadosham niwaryet || G S 1.54
Meaning
: There are three types of Kapalbhati - Vatkrama, Vyutkrama
and Sheetkram. By performing kapalbhati doshas of kapha are eliminated.
The
next shloka describes Vatkram Kapalbhati.
Idaya
purayedwayum rechayetpingalaya |
Pingalaya puryitwa punashchandren rechayet || G S 1.55
Meaning
: The air should be inhaled with Ida Nadi ( left nostril ) and
exhaled through Pingala Nadi ( right nostril ). Again the process
should be performed in a reverse manner.
Poorakam
rechakam krutva vegen na tu dharayet |
Evambhyasyogen kaphadosham niwaryet || G S 1.56
Meaning
: Pooraka and Rechaka should be performed rapidly, without performing
Kumbhaka. This eliminates kapha doshas.
Then
Vyutkrama and Sheetkrama Kapalbhatis are described. However, we
will see them under the chapter Neti.
The
process of Kapalbhati that we have studied so far is different from
that stated in Gherandsamhita. Hathapradeepikakars have described
Kapalbhati in a more correct manner.
Bhararyavallohakarsya
renchapuro sasambhramou |
Kapalbhativikhyata kaphadosha vishoshani || 2-35
Meaning
: When Pooraka and Rechaka are performed rapidly as in bellows
of a blacksmith. It is known as Kapalbhati. The study of Kapalbhati
reduces kapha doshas.
Both
Gherandsamhita and Hathapradeepikakars agree that the practice of
Kapalbhati eliminates kapha doshas. Hathapradeepikakar describes
the process in detail. And the simile used by them is very apt in
the sense that if one observes the movement of the bellows, the
fan is pressed to release the air out with force and then loosened
to let the air in with natural ease. Similarly, a forceful rechaka
and natural pooraka with rapid movement is expected in Kapalbhati.
Hence, the description by Hathapradeepikakar is more proper and
clear than that given by Gherandsamhita and is more in vogue.
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