Bhramari Pranayama

YOGa VIDYA GURUKUL, Pune

Yoga Prabodh Class

Prabandha

Bhramari Pranayama

Author: Radhika Saraf

Sep-2019

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INDEX

1. Introduction.......................................................................................................................................... 3
1.1 Phyilosophy of Prana and Pranayama .......................................................................................... 4
2. References in Ancient Texts ............................................................................................................. 5
3. Pranayama .......................................................................................................................................... 6
3.1 Preparation ................................................................................................................................... 6
3.2 Tribandha ...................................................................................................................................... 6
4. Brahmari................................................................................................................................................ 8
4.1 Steps to Perform Brahmari .......................................................................................................... 8
4.2 Brahmari Variation ........................................................................................................................ 9
4.3 Contraindications ........................................................................................................................ 10
5. Benefits ............................................................................................................................................... 11
5.1 Pranayama and Bhramari ........................................................................................................... 11
5.2 My Experience/Observation ....................................................................................................... 12
6. Research on Bhramari ......................................................................................................................... 13
7. Conclusion ........................................................................................................................................... 14
8. References .......................................................................................................................................... 14

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1. Introduction

"Pranayama is control of Breath". "Prana" is Breath or vital energy in the body. On

subtle levels prana represents the pranic energy responsible for life or life force, and
"ayama" means control. So Pranayama is "Control of Breath".

Various Literature and ancient texts gives various definitions of Pranayama and all the meaning
leads to same regulation and control over Breathe.
Pranayama is an exalted knowledge (maha vidya). It is a royal road to prosperity, freedom and
bliss.

Pranayama is not a stand-alone yogic practice. In the system of ashtanga yoga, it is

preceded by sustained practice of yamas and niyamas, shatkarmas and asanas, and is
followed by pratyahara, dharana, dhyana and samadhi.

In the Hatha Yoga Pradipika (1:67) it has been said:

Asanas, various types of Kumbhaka (Pranayama) and the other various means of
illumination should all be practiced in the hatha yoga system until success in raja yoga
is attained.
With the practice of asanas, we arrive at the state where we are able to work with
the energies controlling the body. With Pranayama, through the breath, we develop an
awareness of the subtle force within the body, and directing the mind to become aware
of the subtle activities is the beginning of yoga.

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1.1 Phyilosophy of Prana and Pranayama

Prana
In the Shiva Swarodaya, Devi asks Shiva: "In this universe who is the greatest friend of
man?" Shiva replies (v. 219):

Prana is the greatest friend, prana is the greatest companion.

O fair one, there is no closer friend in this universe than prana.
All beings are composites of prana, which gives them life and existence. The quantum
of prana of each individual is indicated by the power of the personality, which reflects
one's natural capacity to wield prana. Some persons are more successful, commanding
and fascinating than others due to the level of their prana. The Prashnopanishad
explains that prana springs from the atman and is as inseparable from the self as the
shadow from one who casts it.
Five types of prana are responsible for various pranic activities in the body, they are
Prana, Apana, Vyan, Udana & Samana. Out of these Prana and Apana are most
important. Prana is upward flowing and Apana is downward flowing. Practice of
Pranayama achieves the balance in the activities of these pranas, which results in
healthy body and mind.

Swami Sivananda says, "He who has grasped prana has realized the very core of
cosmic life and activity. He who conquers and controls this essence is able to control his
own body and mind, as well as every other body, mind and power in this universe.
Thus, Pranayama is that means by which the yogi realizes the whole of cosmic life in
this little body and tries to attain perfection."

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2. References in Ancient Texts

The classical yogic practices of Pranayama have been known in India for over 4,000
years. In the Bhagavad Gita, a text dated to the Mahabharata period, the reference to
Pranayama (4:29) indicates that the practices were as commonly known during that
period as was yajna, fire sacrifice.

However, it is in the hatha yoga texts such as Hathayogapradeepika, Gheranda

Samhita and Hatharatnavali, written between the sixth and fifteenth centuries AD, that
we find a detailed description of the practices.

Svatmaram expounds this great knowledge of Hatha Yoga by the grace and blessings
of Lord Shiva, Matsyendra Rishi and Goraksha Rishi in his book Hathyogapradeepika.
“Ha” means Prana and “Tha” means Apana. Hatha Yoga gives the knowledge of
controlling these two energies. Without there knowledge it is very difficult to gain control
over mind, which is called Raja Yoga. Raja Yoga deals with the mind and Hatha Yoga
Works with prana and apana. Hatha Yoga is ladder to attain Raja Yoga.

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3. Pranayama

3.1 Preparation

Hathpradipika’s Second upadesh talks about Pranayama in 78 verses.

It starts by saying, After gaining through proficiency in all the postures, exercising the
control over the senses, consuming moderate diet, the aspirant should follow the
instruction of his guru in the breathing exercises known as Pranayama.

Gherand Rishi in Gheranda Smahita had given Seven Upadesh, starting from
Purification of Body as the first step to start Aasana and then fifth stage mentions about
Pranayama. In Fifth upadesh initially he states about Place for doing Pranayama ,
Location of Hut or Kuti of Sadhaka , sitting pose/ asana , surroundings, diet, Nadi
Shuddi and time/duration in 44 verses. Then onwards he mentions about types of
Pranayama , its process and benefits in remaining 52 verses.
The yogic texts advise four periods for the practice of Pranayama: sunrise, noon, sunset
and midnight, but this is for advanced practitioners only.
Early morning is the best time to practice Pranayama. Pranayama should be done in
any of the comfortable Meditating sitting asanas like Siddhasana, Padmasana,
Vajrasana, Swastikasana.

3.2 Tribandha

Pranayama means Kumbhaka. The Kumbhaka can be performed or observed after

Pooraka or after Rechaka too. Kumbhaka performed after Pooraka is known as
"Abhyantar Kumbhaka" ( Internal Kumbhaka ) and Kumbhaka performed after Rechaka
is known as "Bahya Kumbhaka" ( External Kumbhaka ).

As Kumbhaka is important in Pranayama, so also the bandh. Bandh is a contracted

state of muscles in a particular region of body. Various Bandh had been described in
third chapter of HathaPradeepika of which three important Bandh need to be performed
in Antarkumbhak during Pranayama Practice. Detailed study of Bandh and how to
perform them is a separate topic of discussion. It is necessary to practice Jalandhar
Bandh(Contract the muscles of the neck and press the chin firmly on to the depression
at the lower end of throat) ., Uddiyan Bandh(muscles of abdomen and especially
diaphragm are contracted) and Mul Bandh(Contracting and moving upward of Anal and

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surrounding muscles) while studying Pranayama. During Kumbhaka, since the nostrils
are closed, the increased pressure of inhaled air results in air trying to find exit and
enter Eustachian tube. Air tries to find way behind eardrums increasing the pressure on
it and in turn damaging the eardrum. Hence in Pranayama practiced for increased
duration, the use of these three bandhs is unavoidable. After Pooraka, the bandhas
should be fixed in the order as Jalandhar Bandh, Mul Bandh and then Uddiyan Bandh
and they should be released in the reverse order i e Uddiyan Bandh, Mul Bandh and
Jalandhar Bandh before performing Rechaka.

3.3 Types of Pranayama

Pranayam means Kumbhaka. To attain Manomani Avastha (Steadiness of Mind)

Hathpradeepika and Gherand Samhita had described 8 types of Kumbhaka. Kumbhaka
described by Hathpradipika in verse 2:44 are Suryebhedan, Ujjayi, Sitkari, Shitali,
Bhastrika, Bhramari, Murccha and Plavini. All these are Abhyantar Kumbhakas. In all
these eight types, Kumbhaka is same however Pooraka and Rechaka are to be
performed in different manners. Hathpradeepika states that by changing the method of
Pooraka and Rechaka, the effects of Pranayama differ,

We will study Bhramari described by Swatmaram in Hathpradeepika in verse 2:68

Before starting any Pranayama, initially few rounds of Naddhi Shuddhi should be done,
i.e Inhaling with left Nostril and Exhaling through Right Nostril and Vice Versa. This
needs to be done by Pranav Mudra of right Palm.

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4. Brahmari

The original word in the term Bhramari is Bhramar (humming bee). This Pranayama
relates to the word bhramar, i. e. the sound that bhramar emits. Bhramara means a
large black bumble-bee The characteristics of this Pranayama is to create a sound like
that of the humming bee while performing Pooraka or Rechaka or in Both. Hence, we
can state that the name is quite appropriate.

Here deep inhalations are done making the sound of drone (male bee) and exhalations
with a slowly like a humming bee or murmuring sound.

4.1 Steps to Perform Brahmari

The Pranayama should be studied while sitting in asanas such as Padmasan or

Simhasan. The entire action is with both the nostrils and hence there is no need for
Pranavmudra

POORAKA

To perform the Pooraka efficiently, first perform a gradual Rechaka and then start
Pooraka. While inhaling air, the soft palate of the breathing tube in the throat area
should be pressed a little so as to obstruct the air flow. Since this palate is soft and
flexible, it starts vibrating and a peculiar sound is generated. Initially, the sound is
hoarse and odd. However, with continuous practice, the sound turns melodious and
similar to the beautiful tone of the humming bee. This sound is of a lower volume than
that in Rechaka. Hence, it is termed as Bhramar Dhwani (sound of humming bee).
When the Pooraka with a constant pace and the sound is complete, then Kumbhaka is
performed.

KUMBHAKA

When the Pooraka is completed, both the nostrils are closed with pranavmudra, all the
three bandhas in order Jalandhar badha, Mulabadha and then Udiyaan Bandha are
fixed and Kumbhaka is performed. No sound is expected while being in Kumbhaka.
Initially, the duration of the Kumbhaka should be same as that of Pooraka and then
gradually it should be increased with continued practice to be four times that of
Pooraka.

RECHAKA

After completion of Kumbhaka, the bandhas should be released in the reverse order like
Uddiyan first, then MulBandha and lastly Jalandhar Bandh and Rechaka should be

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started. The Rechaka, too should generate humming sound as that in Pooraka.
However, the sound generated here is more in volume than that in Pooraka. This can
be termed as Bhraamari Naad (sound of female humming bee) this is more melodious
than earlier. The sound should be gradual and at a constant pace without any ups and
downs. With continued practice, the sound will be more clear and pleasing to the ears.
The units in Rechaka should be double that that in Pooraka. After Rechaka, the next
rotation can be immediately commenced.

DURATION

Thus Pooraka , Kumbhaka and Rechaka ratio has to be 1:2:2 or we can say 4 counts
Inhalation, 8 Counts Kumbhaka with Tribandha and 8 Counts exhalation. This is called
one cycle or one Awartana.

The duration of the study of Pranayama cannot be limited to the duration of one cycle
only. Maintaining the same proportion of Pooraka, Kumbhaka and Rechaka in one
cycle, the number of cycles that can be performed at a stretch will define the duration
for the Pranayama study. Practice of Pranayama should be gradually increased to
atsleast ten minutes duration. Initially, 3 to 5 cycles are performed. However, with
practice, the duration can be increased.

4.2 Brahmari Variation

Various texts describes variations in Brahmari. Though the name is same, some steps
are different. The effect is more or less same as the one we achieve by performing
above steps.

Basic Bhramari

Sit comfortably and allow your eyes to close. Take a breath or two to settle in and notice
the state of your mind. When you’re ready, inhale and then, for the entire length of your
exhalation, make a low- to medium-pitched humming sound in the throat. Notice how
the sound waves gently vibrate your tongue, teeth, and sinuses. Imagine the sound is
vibrating your entire brain (it really is). Do this practice for six rounds of breath and then,
keeping your eyes closed, return to your normal breathing. Notice if anything has
changed.

Bhramari with Shanmukhi Mudra

Sit up straight and place your hands on your face with one thumb on each tragus, the
index fingers lightly touching the inner corners of your eyes, the middle fingers on the
sides of the nose, the ring fingers above the lips, and the pinkies just below. Be sure to
place only very light pressure on the eyeballs. Do six more rounds of low- to medium-
pitched bhramari, lower your hands, and notice the effects. If you suffer from anxiety,
depression, or claustrophobia, you may not enjoy shanmukhi mudra and should
probably skip it.

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When you make a sound, it literally vibrates from the top of your head down to the tips
of your toes, whether you can sense it or not. Different pitches vibrate at different
frequencies. Bass notes and other low-pitched sounds vibrate slowly, whereas high-
pitched sounds vibrate quickly, some at thousands of times per second.

4.3 Contraindications

 Bhramari should not be practiced by pregnant or menstruating women.

 It is also contraindicated for individuals with extremely high blood pressure,
epilepsy, chest pain, or an active ear infection.
 Bhramari should not be practiced in a supine position (lying down).

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5. Benefits

5.1 Pranayama and Bhramari

The Hatha Yoga Pradipika states (2:16):

All diseases are eradicated by the proper practice of Pranayama; all diseases can arise
through improper practice.

Below are listed many benefits of Pranayama, especially Bhramari Pranayama.

1. The humming sound induces sleep and is good for persons suffering from
insomnia.
2. Due to the sound, the concentration of the mind is also facilitated. The vibrations
generated in the body due to the sound, also have a good effect on the internal
organs and mainly the brain and the nervous system.
3. Like other Pranayamas, its power comes partly from its effects on the autonomic
nervous system (ANS). Lengthening the exhalation relative to the inhalation
activates the calming parasympathetic branch of the ANS. Hence calms and
quiets the mind.
4. The sound of bhramari’s incessant buzzing can drown out the endless mental
tape loops that can fuel emotional suffering, at least for a few minutes, making it
a useful starting point for those whose minds are too “busy” to meditate.
5. Stimulates the pineal and pituitary glands, supporting their proper functioning
6. Relieves stress and anxiety, Dissipates anger and Lowers blood pressure
7. Bolsters the health of the throat , Strengthens and improves the voice
8. Supports the healing of bodily tissues

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Gheranda Samhita while mentioning about various Pranayama gives much importance
for the sound made in Brahmari in verse 5:78 to 5: 82 and specifies that the Naad or
sound listened during Brahmari generates Jyoti in it which imbibes whole
vibrations/transactions of mind. This in turn helps achieve Siddhi and leading to the
blissful path of Sammadhi.

5.2 My Experience/Observation

Mind is like a tree and breathe is like a wind. We can’t see the wind, but when we see
the motion of tree, we know that the air is disturbed. It is same with the thought. When
the prana is disturbed or unsteady, our mind is disturbed and we cannot sit quietly in
one place. This happens to all of us in some different degrees. This explains that prana
and mind are interconnected. And hence by doing Pranayama we are trying to regulate
the prana i.e breath and inturn trying to regulate the impulse coming to the diaphragm in
a proportional way. By practicing tribandha we are trying to stop that impulse going to
different organs . With breathe, thought and body all employed together we get full
control.

The below line describes what I have experienced

Use "Bee Breath" to Get Anxiety to Buzz Off

I felt calm and clear, and the sound continued to resonate in me long after the
Pranayama was stopped. With daily practice through bhramari , I became sensitized to
the physical vibration of sound waves. Concentartion on the Naad of sound makes
mind relaxing and joyful. My fickle and wavering mind had become steady with
consistent practice.
I am an anxious person and have a tendency to get stressed over small things.
Brahmari and Pranayama had reduced my anxiety
Also after regularly performing Pranayama my stress levels had reduced and mind
becomes calm and quiet. Breath becomes steady and slow. After Performing
Pranayama many times, I have experienced clarity in thoughts and also thoughtless
state of mind. The vibrations generated in the body due to sound had a good effect on
the internal organs and mainly brain and nervous system. Also realized that my
concentrating power has improved drastically.

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6. Research on Bhramari

Bhramari provided the basis for a clinical research project carried out in 1993 by
Munger Hospital, India, in co-operation with Bihar School of Yoga. Dr. Vibha Singh
examined 448 pregnant women over one year. All underwent the same treatment
(medical check-ups, dietary advice, pre-birth instruction, etc.) with the exception of 112
women, who practised bhramari 1-2 times a day for 5-10 minutes during their entire
pregnancy and continued to do so in the first phase of the actual birth. The report
produced the following results for the bhramari group:
• Normal blood pressure for all
• Lower number of miscarriages, Fewer premature births
• 25% shorter labour And little pain during labour
• Greater average weight for the newborns (3325 g compared to 2850 g).
The results indicate that the regular practice of bhramari during pregnancy alleviates
anxiety and stress. The hormone balance of the women is better regulated, which
promotes the birth of healthy children.
In another study conducted by Dr. Singh, bhramari provided multiple benefits in
surgical patients, showing shorter healing time, less infection, reduced requirement of
anaesthetic and fewer post-operative problems overall.
There is ample evidence that bhramari works as a stress reducer. The vibrations of
the humming sound influence different parts of the brain, eliminating anxiety and
promoting a calm state of mind. Bhramari also stimulates the hypotha-lamus, the pineal
and the pituitary glands.
The reason behind the tranquillizing effects of bhramari is pointed out by an
experiment conducted by dermatologist A.B. Lerner and his colleagues in 1959 at the
Yale School of Medicine, USA. They were looking for a cure for melanoma, skin cancer
caused by an excess of melanin, and found that the pineal gland secreted a hormone,
now known as melatonin, which inhibits melanin formation. However, what they also
found was that the injection of this hormone put the laboratory animals to sleep.
Melatonin is a natural tranquillizer produced by the body, like endorphins, which are
painkillers. As bhramari stimulates the pineal gland, it is able to create its signature
effects.

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7. Conclusion

Patanjali Sees Control of mind as a psychological problem. By attuning with

Modern scientific thought, studies of breathing i.e Pranayama , have shown
that the method of respiration affects the whole organism. Hence Pranayama
is merely a physical means to a spiritual end. Studies of Pranayama results in
removing the covering of ignorance produced by past karmas making the
inner light of enlightenment to make a way.

Rightly said by Timothy McCall,

“With regular practice of a Pranayama called bhramari, bliss arises in the

heart. It can also relieve insomnia, sinus infections, thyroid problems, and
stress “

Pranayama is the connecting link between the body and the soul of man, and
the hub in the wheel of Yoga. The practice of Pranayama develops a steady
mind, strong will-power and sound judgment.

8. References

 Prana Pranayama Prana Vidya - Swami Niranjananda Saraswati (Bihar School of

Yoga, Munger)
 Pranayama - Yogacharya Vishwas Mandlik (Rishi Dharmajyoti), Yoga Vidya Gurukul,
Nasik.
 Light on Pranayama – BKS Iyengar
 Yogasana –Pranayama Kara ani Nirogi Raha- Dr. P.D. Sharma
 https://yogainternational.com/article/view/5-ways-to-practice-bhramari
 https://www.yogajournal.com/practice/buzz-away-the-buzzing-mind

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