Prana (प्राणः)

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परिचयः ॥ Introduction

Prana is the simplest as well as the most profound concept propounded by the seers. Every object in creation is floating in the vast, all-encompassing sea of prana, and receiving everything they need to exist from it.

प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम् ।...॥ १३ ॥

All that exists in the three heavens rests in the control of Prana, says the Prashnopanishad.

Prana in Samskrit means primary energy. It is sometimes translated as breath or vital force. It refers to the energy through which the body and mind works.

The subject of prana is common in both yogic and ayurvedic thought. It is infact the main link between Yoga and Ayurveda and is a rather vast and profound science in itself.

Manifestation of Cosmic Prana

It is said in the Kathopanishad (2:3:2):

यदिदं किं च जगत् सर्वं प्राण एजति निःसृतम् ।...॥ २ ॥

Meaning: This whole world - whatever there is - vibrates having originated from prana.

This cosmic prana, also called mahaprana, came into being at the time of creation. Thus, in order to fully understand prana, one must go back to the beginning of creation.

At the very beginning, there was nothing, not even creation. What existed was an all-pervasive, unmanifest consciousness, known in the scriptures as Para Brahman. It contained within it all the qualities and components necessary for creation. The whole universe lay infinitely contracted in it as mere potency; prana remained completely absorbed in it as if in a union of deep embrace. It was a state of perfect equilibrium and harmony.

In this utter stillness, there is a movement. The tantric and vedic literatures state that a desire arose in that absolute principle: Ekoham bahusyam - "I am one, let me become many." The desire is the first creative impulse, which results in 'willing'. The willing of the unmanifest consciousness causes the first spandan, vibration, and energy issues forth. It is the first movement: the first moment of becoming from being, the first manifestation of prana.

This primal energy, called mahaprana, is variously known as mahashakti, mahamaya, the cosmic creatrix or the Cosmic Mother.

Uniting with the Cosmic Prana

The individual prana within each being is a part of the cosmic sea of mahaprana, but until this truth is realized experientially, one sees oneself as separate from the rest of the universe. Pranayama practices activate the individual prana and raise it to a higher frequency.

When prana sadhana assumes an even higher level, the amount of heat generated within the system becomes more intense. This leads ajna chakra to monitor a message back to mooladhara chakra, the psychic centre located at the perineum.

Mooladhara is the abode of kundalini, where the cosmic prana lies dormant. The entire experience from creation to dissolution is embedded within the folds of kundalini, hence it is also known as atma shakti or soul force.

The message from ajna stirs this force and an awakening of the great prana takes place. When the full potential of this energy is released, it travels up through the sushumna nadi, bringing about a complete metamorphosis of the individual. Cosmic prana and kundalini are synonymous terms. In awakening the kundalini, one unites with the cosmic prana.

At the time of the awakening, the two forces of prana and chitta assume perfect balance within the individual and become one. The mind undergoes a state of fission and energy issues forth. There is an explosion of satya, a moment of Truth, when one sees everything as luminous. One experi-ences oneself in every object of the universe, every person, leaf and rock. The realization of cosmic prana is attained and the experience of separation dissolves.

The ultimate yoga is experienced at this level, where one discovers the abiding consciousness, sat-chit-ananda, truth, expansiveness and beatitude.

Supremacy of Prana

There is an old Vedic story about prana that occurs in various Upanishads. The five main faculties of our nature the mind, breath (prana), speech, ear and eye were arguing with each other as to which was the best and most important. This reflects the ordinary human condition in which our faculties are not integrated but fight with each other, competing for their rule over our attention. To resolve this dispute they decided that each would leave the body and see whose absence was most missed.

First speech left the body, but the body continued though mute. Next the eye left, but the body continued though blind. Next the ear left, but the body continued though deaf. Then the mind left, but the body continued though unconscious. Finally the prana began to leave and the body began to die and all the other faculties began to lose their energy. So they all rushed to prana and told it to stay, lauding its supremacy. Clearly prana won the argument.

Prana gives energy to all our faculties, without which they cannot function. Prana takes the first place and without it there is no energy to do anything. The moral of this story is that to control all our faculties the key is the control of prana. Prana is the master. Without the sanction of prana nothing can be done either at a voluntary or involuntary level in body and mind.

Prana is indeed inherent to a being. We are born with a certain quantum of prana, and we maintain it, increase or decrease it through the air we breathe, the food we eat, the thoughts we think, the actions we perform and the kind of life we lead. When we die, the accumulated prana leaves the body. The Hatha Yoga Pradipika states,

यावद्वायुः स्थितो देहे तावज्जीवनं उच्यते । मरणं तस्य निष्क्रान्तिस्ततो वायुं निरोधयेत् ॥ २.३ ॥

Meaning: As long as the vayu (prana) remains in the body, there is life. Death occurs when the vayu leaves the body, therefore, retain the vayu.

Infact, Prana is ever present in every aspect of creation. The prana within every created object gives existence and material form, whether it is a planet, an asteroid, a blade of grass or a tree. If there were no prana, there would be no existence. If prana were withdrawn from the universe, there would be total disintegration.

अर्थव्याप्तिः ॥ Meaning

Thousands of years ago, the yogis living in the shadow of the Himalayas fathomed the inherent quality of motion in creation and they called it prana. One may roughly translate the word prana as 'energy' or 'vital force', but neither definition offers a precise equivalent of the Sanskrit term that emerged from higher states of contemplation. The word prana assumes the quality of 'livingness'. From the yogic point of view, the entire cosmos is alive, throbbing with prana.

Prana exists in sentient beings as the energy that drives every action, voluntary and involuntary, every thought, every level of the mind and body. Scientific research describes prana as a complex multidimensional energy: a combination of electrical, magnetic, electromagnetic, photonic, ocular, thermal and mental energies. Prana also exists in the insentient world, causing motion, growth and decay at this level.

Prana has many levels of meaning from the breath to the energy of consciousness itself. Prana is not only the basic lifeforce, it is the master form of all energy working on the levels of mind, life and body. Indeed the entire universe is a manifestation of prana, which is the original creative power. Even kundalini shakti or inner force that transforms consciousness, develops from the awakened prana.

Prana and Creation

Prana is, indeed, the basis of manifested creation. It is the force that emerged out of the 'original willing' of the primal consciousness to bring about creation. The Chhandogya Upanishad (1:11:5) says,

सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते... ॥ ५ ॥

Meaning: In prana all moveable and immoveable beings merge (during dissolution) and rise out of prana (during creation).

On a cosmic level there are two basic aspects of prana. The first is the unmanifest aspect of prana, which is the energy of pure consciousness that transcends all creation. The second or manifest prana is the force of creation itself.

Prana arises from the quality (guna) of rajas, the active force of nature (Prakriti). Prakrti or Nature is an active energy or shakti while the Purusha or higher Self can be said to be unmanifest prana because it is a form of energy of consciousness.

From the unmanifest prana of pure awareness comes the manifest prana of creation, through which the entire universe comes into being. From the unmanifest prana Purusha (energy of pure awareness), the prana Prakriti (energy of creation) manifests.

So, all beings, whether living or non-living, exist due to prana. Every manifestation in creation forms part of a never-ending matrix of energy particles, arranged in different densities, combinations and variations. The universal principle of prana may be in a static or dynamic state, but it is behind all existence on every plane of being from the highest to the lowest.

Prana in Physical Existence

Relative to our physical existence, prana or vital energy is a modification of the air element, primarily the oxygen we breathe that allows us to live in the physical world.

Just as air originates in ether or space, prana arises in space and remains closely connected to it. Wherever space is created, there energy or prana arises automatically. Air and space, energy and space, and energy and mind (which is a kind of space) remain closely linked and cannot be separated.

Pranamaya Kosha

In the individual being, prana pervades the entire being, projecting itself in what the yogis called pranamaya kosha -a level of existence subtler than the physical.

Human existence is conceived in the form of five sheaths or Koshas viz. annamaya kosha, prāṇamaya kośha, manomaya kosha, vijnānamaya kosha and Anandamaya kosha.

Pranamaya kosha is the sphere of our vital life energies. This sheath mediates between the body on one side and the three sheaths of the mind (outer mind, intelligence and inner mind) on the other and has an action on both levels.

Pranamaya kosha, also known as the vital body, consists of our vital urges of survival, reproduction, movement and self-expression, being mainly connected to the five motor organs (excretory, urinogenital, feet, hands and vocal organ). The vital body also holds a subconscious ego which is the source of the various fears, desires and attachments that cause pain. The vital body, like prana, is dominated by the guna of rajas and its desires and passions.

A strong vital or pranamaya kosha is important for the spiritual path, but this is very different than the egoistic or desire-oriented vital. It derives its strength not from personal power but from surrender to the divine and the cosmic life force.

In the Sanatana Dharma, this higher prana is symbolized by Hanuman, the son of the Wind, who surrendered to the divine in the form of Sita-Rama. Hanuman can become as large or small as he wishes, can overcome all enemies and obstacles, and accomplish the miraculous. Such a spiritual vital has energy, curiosity and enthusiasm in life, along with a control of the senses and the subordination of the vital urges to a higher will and aspiration.

Health also depends upon a strong vital, which imparts energy and vigor to the physical body. And in Ayurveda true health is of the spiritualized vital nature, not of the egoistic vital.

Prana and the Koshas

All the five sheaths are pervaded by prana, which nourishes and sustains them and maintains their appropriate relationship. The movement from one kosha to another is also achieved with the help of prana.

The pranamaya kosha acts as the neutral space, allowing one to move from annamaya to manomaya, manomaya to vijnanamaya, vijnanamaya to anandamaya, and so on. One must use the faculty of prana shakti in order to move from any one state to another. Therefore, the dimension of energy is like the neutral space in the gear box. With the activation of prana, one gains access to the physical, mental, psychic and spiritual dimensions.

Prana and the Breath

Prana exists on the level of pranamaya kosha, which is its native sphere. This impacts the physical body primarily through the breathing process, which is the main form of pranic activity in the body: In this regard prana governs inhalation. Samana governs absorption of oxygen that occurs mainly during retention of the breath. Vyana governs its circulation. Apana governs exhalation and the release of carbon dioxide. Udana governs the release of positive energy through the breath, including speech that occurs through the outgoing breath.

The pranic breath is the breath in the head. It is useful for treating all diseases of the mind, senses, head, brain and nervous system. It is particularly good for sinus allergies, head colds, and headaches. It aids in nervous exhaustion and brain fatigue. It provides a pranic bath to the brain, refreshing and revitalizing it for more productive mental activity. The Pranic breath is energized through deep inhalation, drawing energy from above into the higher head and brain centers centered in the third eye.

The udana breath is the breath in the mouth. It is allied with thought, sound or mantra and the upward movement of the will. The udana breath treats all diseases of the throat region and vocal cords. It guards against sore throat, improves the voice, gives vitality and grants more strength. It helps anyone who needs greater powers of articulation and self-expression.

The vyana breath is the breath in the heart that pervades the entire body and extends outward. Vyana breathing aims at opening the lung and heart region and from there expanding out to the rest of the body, the external world and the whole of life. The vyana breath treats all diseases of the circulatory and musculoskeletal systems. It is good for lung problems, heart disease, arthritis, asthma, and stress. It helps all those who need greater energy and coordination for physical exertion and movement.

The samana breath is the breath in the navel or belly Samana breathing aims at centering and balancing our energy. The samana breath treats all diseases of the digestive system, liver, gall bladder, stomach, and small intestine. It is particularly good for low appetite, poor absorption, and ulcers. It aids in homeostasis, balances metabolism, and has a balancing affect on both body and mind.

The apana breath is the breath in the root chakra that connects us with the earth and grounds us. The apana breath treats all diseases of the reproductive, urinary and excretory systems. It is good for constipation, diarrhea, menstrual problems and sexual debility It strengthens the immune system, supports ojas, and aids in the prevention of disease.

पञ्चप्राणाः ॥ Five Pranas

The one sustaining force known as Prana Shakti assumes five fields collectively known as Pancha Pranas to anable the body accomplish various functions. The fivefold division of Prana, based on its movement and direction, have been termed as Prana, Apana, Samana, Udana and Vyana by the seers. These five pranas are also known as Prana vayus or powers of air. They represent the five types of energy that human beings possess and through which all the universe operates.

The five pranas are responsible for creation and existence at the individual level. In the human beings, they are created by the fourth month of development in the womb. And as the five physical pranas become active with the formation of the body, the soul enters the new body as a result of this pranic activity. The five pranas also maintain the balance between the physical and mental levels.

Prana

Prana is the first of the Pancha Pranas. It is also known as Sthula (gross) Prana to differentiate it from the all-pervasive vital force.

Prana which literally means the "forward moving air," moves inward. It governs reception of all types from the eating of food, drinking of water and inhalation of air to the reception of sensory impressions and mental experiences. Prana is propulsive in nature, setting things in motion and guiding them. It provides the basic energy that drives us in life. Prana is the vital energy in the head, primarily the region of the third eye, which nourishes the brain. It provides positive energy for all the other pranas.

Physical level : Sthoola prana refers to the energy currents located in the thoracic region between the diaphragm and the base of the neck. It is the centre of circulation of life energy. This force maintains the heart and lungs, and all the activities in the chest region such as breathing, swallowing and circulation of blood.

Pranayama in particular raises the level of this prana and prevents congestion of blood in the arteries around the heart. When sthoola prana is strong, the heart does not become weak; one does not suffer from high or low blood pressure, and thus lives longer.

Among the fivefold pranas, it occupies the pivotal position and controls the other four. Infact, this force is so essential that if its activity is obstructed or ceases for any reason, death may occur.

Subtle level : At the level of mind, prana is responsible for the intake of impressions and ideas. Prana energizes all the koshas and is active all the time. When the force of prana is strong and flowing uninterruptedly, purer qualities of the heart, such as strength, courage and greatness are expressed. This prana is the energy by which one-pointedness of mind and intuitive knowledge can be experienced. It holds the intelligent energy of the soul, which abides in the heart.

By enhancing this prana, the yogis reach the soul. In the Brihadaranyaha Upanishad (3:7:16), it is said:

यः प्राणे तिष्ठन् प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं यः प्राणमन्तरो यमयति एष त आत्मान्तर्याम्यमृतः ॥ ३,७.१६ ॥

The intelligent soul is placed in prana, inside the prana, it pervades the prana, yet the non-intelligent are unaware of it. Prana itself has become the body of the chief master, who controls it from the inside. Thus the soul is immutable, indestructible and immortal.

Prana is the guide and medium for realization of the soul. When meditating on the heart centre, the identification with prana is most intense; one feels as if one has become prana.

Apana

Apana, which literally means the "air that moves away," moves downward and outward.

At the Physical level, Apana operates in the pelvic region between the navel and the perineum. It governs the elimination of the stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbondioxide through the breath. It sustains the functions of the kidneys, bladder, bowels, excretory and reproductive organs.

At the Subtle level, Apana assists in the awakening of kundalini force that lies within its periphery. Thus, Mahaprana is experienced in the region of Apana. Control of apana is also control of the sexual instinct and the instilling of brahm-acharya.

On a deeper level, apana rules the elimination of negative sensory, emotional and mental experiences. It is the basis of our immune function on all levels. Apana is the vital energy in the lower abdomen that Yoga and Ayurveda allows for elimination and reproduction.

Samana

Samana which literally means the "balancing air," moves from the periphery to the center through a churning and discerning action. The word samana is derived from the root saman, meaning 'equal' or 'balanced'. Thus it acts as a balancer or equalizer for the two opposite forces of prana and apana.

At the physical level, Samana operates between the navel and the diaphragm. It activates and maintains the digestive organs and their secretions, and is responsible for metabolism. It is associated with the digestive fire, jatharagni.

Infact, it aids in digestion on all levels. Samana works in the gastrointestinal tract to digest food, in the lungs to digest air or absorb oxygen, and in the mind to homogenize and digest experiences, whether sensory, emotional or mental.

Samana is the vital energy in the navel, where our energy is centered and where digestion occurs. There are six major organs of digestion: liver, stomach, duodenum, spleen, and the small and large intestines, and all fall within the field of samana. The body receives its life support and healthy nourishment by the agency of samana. The distinctive feature of samana is that although it is a single force, it is capable of different activities in all these different organs.

At the subtle level, Samana maintains the cohesion and balance between the koshas. It is subtle in comparison to apana and gross in comparison to prana. Just as it helps digest food, samana is also responsible for digesting the mind-stuff.

Udana

Udana which literally means the "upward moving air," moves upward the qualitative or transformative movements of the life-energy. It governs growth of the body, the ability to stand, speech, effort, enthusiasm and will. Udana is our main positive energy unfoldment in life through which we can develop our different bodies and evolve in consciousness. Udana is the vital energy in the throat that governs speech and self-expression and holds the head up through the neck.

At the physical level, Udaana operates in the extremities: the arms, legs, neck and head. This prana is responsible for all the sensory organs,jnanendri-yas, and the organs of action, karmendriyas. It coordinates and controls the movements of the legs, arms and neck and directs the activities of the brain and sensory organs that are situated in the head region. These include: eyes, vision; ears, hearing; tongue, taste; nose, smell; skin, tactile sensation. The organs of action controlled by udana are three: hands, feet and speech. The other two, the excretory and reproductive organs, are under the control of apana.

Udana also assists prana in inhalation and exhalation, intake of food and drink, as well as vomiting, spitting and swallowing saliva. All the functions of the throat and mouth are sustained by udana.

Udana sustains the sense organs and their activities. The enjoyment of senses keeps udana active, because it functions according to their needs. The force of udana keeps the body upright; it is responsible for anti-gravitational activities of the body (particularly by the hands and the feet).

At the subtle level, Udana allows one to perform positive mental work. It is responsible for sweet, melodious and impressive speech. Udana pervades ajna, bindu and sahasrara chakras. It brings energy up the koshas from the gross to the subtle. When the yogi fixes his attention on udana, he becomes free from hunger, thirst, sleep and drowsiness. The activity of udana becomes extremely slow and subtle during meditation and samadhi.

Vyana

Vyana which literally means the "outward moving air," moves from the center to the periphery. It governs circulation on all levels. Vyana moves the food, water and oxygen throughout the body and keeps our emotions and thoughts circulating in the mind, imparting movement and providing strength. In doing so it assists all the other pranas in their work. Vyana is the vital energy in the heart and lungs, where our energy expands.

At the physical level, Vyana pervades the whole body and acts as reserve energy. It helps all the other pranas when they require an extra boost. When one overexerts and feels extremely tired, a rush of energy comes, which enables one to continue. This 'second wind' is the vyana experience. Vyana also regulates and coordinates all the muscular move-ments, aids in sending impulses to different parts of the body, and causes the flow of perspiration and gooseflesh. Vyana causes all the pranas, major and minor, to function by being their accessory.

At the subtle level, Vyana brings about circulation through all the five koshas and is responsible for their differentiation. It pervades the spatial element in the body, and is the vehicle of consciousness through the body.

Pancha Pranas and the Physical Body

The Pancha Pranas govern different types of movement. In terms of the physical body,

• Prana vayu governs the movement of energy from the head down to the navel, which is the pranic center in the body.
• Apana vayu governs the movement of energy from the navel down to the root chakra and all the way down to the feet.
• Samana vayu governs the movement of energy from the entire body back to the navel.
• Vyana vayu governs the movement of energy out from the navel throughout the entire body.
• Udana governs the movement of energy from the navel up to the head.

So, the navel is the main prana center in the body, in which all the pranas are held like the spokes in the center of a wheel.

As a simple summary, Prana governs the intake of substances; samana governs their digestion; vyana governs the circulation of nutrients; udana governs the release of positive energy that follows digestion; and apana governs the elimination of waste materials. This is much like the working of a machine. Prana brings in the fuel. Samana converts the fuel into energy. Vyana circulates the energy to the various work sites. Apana releases the waste materials or by-products of the conversion process. Udana governs the positive energy created in the process and determines the work that the machine is able to do.

In addition each prana relates to one of the seven bodily tissues. Prana creates the nerve tissue; apana creates the bone tissue; udana creates the muscle; samana creates the fat or adipose tissue; and vyana creates the connective tissue, sinews and ligaments (Sanskrit snava).

Relative to the bodily organs, prana itself works mainly in the brain, senses and heart. Udana works in the stomach, lungs, and throat. Vyana works through the lungs and heart. Samana works through the digestive organs, particularly the small intestine, liver, stomach and pancreas. Apana works through the kidneys, urinary bladder and reproductive organs, the lower organs.

Pancha Pranas and Health

The key to health and well-being is to keep our pranas in harmony. When one prana becomes imbalanced, the others become disturbed as well because they are all linked together. Generally prana and udana work opposite to apana as the forces of energization versus those of elimination. Similarly vyana and samana are opposite as forces of expansion and contraction.

Pancha Pranas and the Elements

The pranas as forms of energy work on all the elements. Prana energizes the elements in whatever they do. Udana governs the upward transformation of the elements, allowing earth to become water, water to become fire, fire to become air and air to become ether. Apana governs the downward transformation, allowing ether to become air, air to become fire, fire to become water, and water to become earth. Vyana allows for the differentiation of the elements and grants each their separate sphere of activity. Samana brings about the integration of the elements and keeps them connected.

Pancha Pranas and directions

Prana prevails in the eastern direction which is the direction of light and life. Vyana prevails in the south, the direction of growth and expansion. Apana prevails in the west, the direction of decay and decline. Udana prevails in the north, the direction of death and ascension. Samana connects all the pranas together through space.

Pancha Pranas and Time

Prana also governs time. According to the Vedas, the prana within the human body corresponds to the sun in the external world. Just as the sun revolves around the sky, so prana revolves through the channel systems of the body and mind. Just as the sun measures time externally, so prana controls it internally. Therefore, the key to the movement of our lives and to taking us beyond the limit of time lies in our ability to control our prana. Just as learning to harness solar energy can transform the external world, so the development of pranic energy is the key to internal transformation.

Prana propels the movement of time, which is the movement of life experience. It brings us into birth and carries us along our life journey Vyana allows us to expand within the field of time. Apana causes us to decline. Udana allows us to move on in time to a higher sphere. Samana connects all the pranas through time.

Pancha Pranas and the Mind

The mind also has its energy or prana. This derives mainly from our intake of sensory impressions and is reflected in our expressions through our limbs and our speech.

Prana on a psychological level governs our receptivity to mental sources of nourishment, sensations, emotions and ideas. It gives energy, vitality and speed to the mind. When deranged, prana causes wrong desire and insatiable craving. We become misguided, misdirected and wrongly motivated. We run after things in the external world rather than following our own internal inspiration.

Apana on a psychological level governs our ability to eliminate negative thoughts and emotions, which become toxins in the mind. It gives us detachment and dispassion, functioning as our mental immune function. When deranged, apana causes fear and depression. We get clogged up with undigested experience that weighs us down in life, making us suppressed, stifled and weak.

Samana facilitates mental digestion, providing nourishment and contentment to the mind. It gives us mental discrimination, concentration and balance. Through it we can unite with what we put our minds and hearts upon. When deranged, samana brings about attachment and greed. We become contracted and tied up inside ourselves, clinging to wrong attitudes, beliefs and emotions.

Vyana promotes mental circulation, the free flow of ideas and emotions. It gives comprehensiveness, agility and independence to the mind. When deranged, vyana causes separation, hatred, and alienation. We are unable to unite with others or remain connected in what we do . We overly expand our energies to the point at which they dissipate or disintegrate.

Udana provides positive mental energy, will, and strength. It gives us joy and enthusiasm and helps awaken our higher spiritual and creative potentials. When deranged, udana causes pride, willfulness and arrogance. We become ungrounded, trying to rise too high, and lose track of our roots.

Prana therefore is our positive propulsive energy in life, our ability to move and develop. Apana is our capacity to withdraw our energy and to eliminate things from ourselves. Vyana is our capacity for self-expansion, while samana is our ability to hold and contract. Udana is our ability to ascend, rise up and grow. The five pranas are just the five expressions of our energy. Learning to use them, we can gain control over all aspects of our lives.

Role of Pancha Pranas in Yoga Practice

The pranas have many special actions in yogic practices. On a spiritual level, samana vayu governs the space within the heart in which the true Self, the Atman, dwells as a fire with seven flames. This is also called the internal space or antariksha, the hidden space between things. Samana regulates agni with fuel, which must burn evenly. Without the peace and balance of samana, we cannot return to the core of our being or concentrate the mind. Samana creates one-pointedness of mind that leads to samadhi.

Vyana governs the movement of prana through the nadis, keeping them open, clear, clean and even in their functioning. A strong vyana is necessary for purification of the nadis. It expands the mind into the infinite. Apana protects us from negative entities and experiences on the path. Prana itself gives us the proper aspiration and motivation for our spiritual development.

Udana governs our growth in consciousness and also brings about the movement up the sushumna. The mind moves with udana vayu. This takes us to the states of dream and deep sleep. After death it leads the atman to the astral and causal planes. Udana is often the most important prana for spiritual growth.

As we practice yoga, the subtle aspects of these pranas begin to awaken. This may cause various unusual movements of energy in body and mind, including the occurrence of various spontaneous movements or kriyas. We may feel new expanses of energy (subtle vyana), great peace (subtle samana), a sense of lightness or levitation (subtle udana), deep groundedness and stability (subtle apana), or just heightened vitality and sensitivity (subtle prana).

Pancha Pranas and Siddhis

Yogic literature speaks of various siddhis or psychic powers. These relate primarily to the subtle body and its pranas, as subtle matter is totally malleable. The subtle udana or upwardmoving air allows one to become as light as one likes, including the ability to levitate (laghima) . The subtle apana or downward- moving air enables us to become as heavy or as stable as we wish (garima). The subtle vyana or expansive air allows us to become as large as we like, to expand endlessly (mahima). The subtle samana or contracting air allows us to become as small as we like, to be perfectly concentrated (anima). The primary prana itself allows us to gain whatever we wish (prapti).

Refer:

http://www.yogamag.net/archives/1980s/1982/8205/8205pran.html

http://www.yogamag.net/archives/1990s/1996/9609/9609pran.html

https://www.dlshq.org/download2/pranayama.pdf

https://hara-hara-mahadev.blogspot.com/2009/09/hymn-to-prana.html

https://veda.harekrsna.cz/encyclopedia/prana.htm

Primary text reference:

Chandogya Upanishad

Kathopanishad

Mundaka Upanishad

Prashna Upanishad

Sub-topics:

Prana in Hatha Yoga, Tantra and Ayurveda.