Kapalabhati between Purification and Pranayama: A Classificatory Divergence and Its Consequences for Breath Regulation Research

Authors

Bindu Madhavi Chintha

Research Scholar, School of Yoga and Wellness, Vedic Wellness University, Florida (United States of America (USA))

D. Ashalatha

Research Supervisor, VWU, Professor and Wellness Counsellor, HITAM (United States of America (USA))

Article Information

DOI: 10.51584/IJRIAS.2026.11080195

Subject Category: Yoga Wellness

Volume/Issue: 11/8 | Page No: 2682-2693

Publication Timeline

Submitted: 2026-09-11

Accepted: 2026-09-16

Published: 2026-09-26

Abstract

Background: Kapalabhati is named in the six purification practices of both the Hatha Yoga Pradipika and the Gheranda Samhita, and it is named as a pranayama in a large body of peer-reviewed physiological and clinical research. Both usages are long established, both are held by informed authorities and the disagreement between them is rarely acknowledged in print.
Objective: This paper establishes where Kapalabhati sits in the classical corpus, in current institutional taxonomies and in the research literature, examines what the divergence between these sources costs evidence synthesis, and proposes a reporting convention that allows either classification to be used without ambiguity.
Approach: A conceptual review of verse-level material from the Hatha Yoga Pradipika and the Gheranda Samhita, of official Indian yoga syllabi and protocols, and of indexed empirical studies, systematic reviews and commentaries that classify Kapalabhati explicitly or by placement.
Findings: The classical texts are consistent and specific. Both name Kapalabhati among the six purificatory actions and both omit it from their lists of kumbhakas. Read together, the passages indicate that breath retention is the operative distinction: the pranayama passages require it and the Gheranda Samhita expressly forbids it for its breathing variant of Kapalabhati. Every Indian institutional syllabus located for this review follows the classical placement. The empirical literature follows the opposite convention, with numerous indexed studies naming Kapalabhati a pranayama in their titles. The cost of the divergence is visible in evidence synthesis: two systematic reviews of pranayama published seven years apart operate on technique sets that do not overlap on this practice, one including it as a matter of category and the other excluding it through a respiratory rate criterion, and neither states the difference as a limitation.
Conclusion: The disagreement is not resolvable by appeal to authority, because the two traditions apply different criteria to different ends. It is resolvable in reporting. An eight-item convention is proposed under which a study states the taxonomy it applies and reports the technique-level parameters that determine physiological effect, so that a reader and a reviewer can reconstruct the intervention regardless of the category name attached to it.

Keywords

Kapalabhati; shatkarma; pranayama; classification; evidence synthesis

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