Prana (प्राणः)

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परिचयः ॥ Introduction

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.

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.

अर्थव्याप्तिः ॥ Meaning

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

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.

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

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 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.

पञ्चप्राणाः ॥ Five Pranas

The one primary Prana divides into five types according to its movement and direction. These five pranas are called vayus or powers of air. They represent the five types of energy that human beings possess and through which all the universe operates.

Prana

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.

Apana

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

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.

Samana

Samana which literally means the "balancing air," moves from the periphery to the center through a churning and discerning action. 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.

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.

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. 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).