In the conceptual approach, every topic is dealt with independently, where the placement of the topic in the complete work is secondary. The prime objective of this approach would be to understand each and every topic/concept from all possible facades. The same example of the concept of Pranayama would help us understand the effectiveness of this approach.

In the conceptual approach, Pranayama would be dealt with independently, with secondary relation to the core text, such as Patanjali Yogasutras. In the conceptual approach, we start to understand what ‘prana’ and ‘ayama’ are. To understand what prana is, Tarkasangraha and Brahmasutras elaborate. In Tarkasangraha, while explaining the definition and classification of Vayu (air) there comes शरीरान्तस्सञ्चारी वायुः प्राणश्च। स चैकोप्युपाधिभेदात्प्राणापानादिसंज्ञां लभते। (The air that moves within the body is called prana. It acquires the specific designation of prana, apana, etc., due to the difference in functions). And further In the commentary of the brahma sutra – न वायुक्रिये पृथगुपदेशत् 2-4-9, he states – वायुरेव अध्यात्मं आपन्नपञ्चव्यूहः विशेषात्मना अवतिष्ठमानः प्रणो नाम भण्यते, न तत्त्वन्तरं नापि वायुमत्रं (prāṇa is neither mere vāyu nor something completely different from vāyu. Prāṇa is the vāyu that is present inside the body). 

Then, we understand what Aayama is. The bhashya of the sutra of Pranayama gives us the meaning of Aayama as regulation. Therefore, Pranayama means the regulation of air and the flow that is present inside the body.

Further Dharmashastra classifies pranayama into two – अपि ध्यानं विना गर्भः सगर्भस्तत्समन्वितः (स्मृ.मु.फ) as agarbha and sagarbha. 

Prāṇayāma, which does not have dhyānaṃ or japa as a part during pūrka-kuṃbhaka and rechaka is called ‘agarbha prāṇāyāma’. Prāṇayāma, which is done along with dhyānaṃ or japam in the stage of kuṃbhakaṃ or pūrka-kuṃbhaka and rechaka is called sagarbha prāṇāyāma.

Again, sagarbha prāṇayāma is of two types:

1. Japagarbha prāṇayāma

2. Dhyānagarbha prāṇayāma

Japagarbha Prāṇāyāma

According to yogayājnavalkya, Japagarbha Prāṇāyāma is described this way:

“Bhūrbhuvasvarmaharjanstapaḥ satyamathaiva ca| 

pratyoṃkārasamāyuktaṃ tathā tatsavituḥparaṃ||

Omāpojyotirityetacchiraḥ paścāt prayojayet| 

omāpojyotirityeṣamantro vai taittirīyakaḥ||

trirāvartanayogāttu prāṇāyāmastu śabditaḥ||” 

After performing pūrakaṃ for at least 12 seconds, in the state of kuṃbhakaṃ, one should repeat the following mantra for three times:

“Om bhūḥ om bhuvaḥ om suvaḥ om mahaḥ oṃ janaḥ om tapaḥ oṃ satyaṃ oṃ tatsaviturvareṇyaṃ bhargo devasya dhīmahi dhiyoyonaḥ prachodayāt||” 

People belonging to old age and tender age, who cannot hold their breath for such an extended period, should repeat – Om bhūḥ om bhuvaḥ om suvaḥ om mahaḥ oṃ janaḥ om tapaḥ oṃ satyaṃ –  at the stage of kuṃbhakaṃ. After performing kuṃbhakaṃ in the said way, one should perform rechakam. 

This kind of Japagarbha Prāṇāyāma is a constituent part of nitya, namittika, kāmya and prāyaścitta rituals. Sometimes Prāṇāyāma itself is prāyaścitta. For example, if one steals gold, depending upon the amount of gold stolen, specific number of Prāṇāyāma is prescribed as prāyaścitta.

Dhyānagarbha Prāṇayāma

When in the stages of pūrakaṃ, kuṃbhakaṃ and rechakaṃ, meditation on a deity is done, that type of prāṇāyāma is called as Dhyānagarbha Prāṇayāma. Like:

“nābhimadhye sthitaṃ dhyāyetkaṃ raktaṃ pūrakena tu| 

nīlotpalābhaṃ hṛtpadme kumbhakena janārdanaṃ|| 

lalāṭasthaṃ śivaṃ śvetaṃ recakenābhicintayet||” 

While performing pūrakaṃ one should meditate on the navel area concentrating on the red colored-four-faced brahmā. During kuṃbhakaṃ one should meditate on black colored-viṣṇu at the chest area. While performing rechakam one should meditate on white colored-śivaat forehead region. This is one kind of Dhyānagarbha Prāṇayāma. There are various kinds of Dhyānagarbha Prāṇayāmas prescribed in various smṛtis and texts.

In this way, the conceptual approach provides a holistic understanding of each topic and will help the learners to apply the wisdom in day-to-day life.