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Secrets of the Five Pranas

Update 2001, from new edition from Voice of India

By David Frawley (Vamadeva Shastri)

© 1996-2001 All rights reserved

http://www.vedanet.com/

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

As a mother her children, oh Prana, protect us and give us splendor

and wisdom.

 

Prashna Upanishad II.13

 

To change something we must alter the energy which creates it. This

fact is true in the practice of Yoga. To bring about positive

changes in body and mind we must understand the energy through which

they work. This is called Prana in Sanskrit, meaning primary energy.

It is sometimes translated as breath or vital force, though it is

more than these.

 

While the subject of Prana is common in Yogic thought and while

different forms of Prana may be introduced, the subject of Prana and

its different subtypes is seldom examined in depth. For this reason

the entire science of Prana, which is vast and profound, is rarely

understood. In this article we will look into this vast subject,

that we might be awakened to the great expanse of Prana in all of

its manifestations.

 

There is an old Vedic story about Prana that we find 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 one of them was the best and most important. This reflects the

ordinary human state 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. 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 all 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. Without honoring

Prana first there is nothing else we can do and no energy with which

to do anything. The moral of this story is that to control our

faculties the key is the control of Prana.

 

Prana has many levels of meaning from the breath to the energy of

consciousness itself. Prana is not only the basic life-force, it is

the master form of all energy working on the level of mind, life and

body. Indeed the entire universe is a manifestation of Prana, which

is the original creative power. Even Kundalini Shakti, the serpent

power or inner power that transforms consciousness, develops from

the awakened Prana.

 

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). Nature

herself consists of three gunas: sattva or harmony, which gives rise

to the mind, rajas or movement, which gives rise to the prana, and

tamas or inertia that gives rise to the body.

 

Indeed it could be argued that Prakriti or Nature is primarily Prana

or rajas. Nature is an active energy or Shakti. According to the

pull or attraction of the higher Self or pure consciousness

(Purusha) this energy becomes sattvic. By the inertia of ignorance

this energy becomes tamasic.

 

However even the Purusha or higher Self can be said to be unmanifest

Prana because it is a form of energy of consciousness (Devatma

Shakti or Citi Shakti). From the unmanifest Prana of Pure Awareness

comes the manifest Prana of creation, through which the entire

universe comes into being.

 

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. Yet as air originates in ether or space,

Prana arises in space and remains closely connected to it. Wherever

we create space there energy or Prana must arise automatically.

 

The element of air relates to the sense of touch in the Yogic

system. Air on a subtle level is touch. Through touch we feel alive

and can transmit our life-force to others. Yet as air arises in

space, so does touch arises from sound, which is the sense quality

that corresponds to the element of ether. Through sound we awaken

and feel our broader connections with life as a whole. On a subtle

level Prana arises from the touch and sound qualities that are

inherent in consciousness. In fact Prana has its own sheath or body.

 

The human being consists of five koshas or sheaths:

 

Annamaya kosha - food - physical - the five elements

Pranamaya kosha - breath - vital - the five pranas

Manomaya kosha - impressions - outer mind - the five kinds of

sensory impressions

Vijnanamaya kosha - ideas - intelligence - directed mental activity

Anandamaya kosha - experiences - deeper mind - memory, subliminal

and superconscious mind

Pranamaya Kosha:

The 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. It meditates between the five

gross elements and the five sensory impressions.

 

The best English term for the Pranamaya kosha is probably the " vital

sheath " or " vital body, " to use a term from Sri Aurobindo's Integral

Yoga. Pranamaya kosha consists of our vital urges of survival,

reproduction, movement and self-expression, being mainly connected

to the five motor organs (excretory, urino-genital, feet, hands, and

vocal organ).

 

Most of us are dominated by the vital body and its deep-seated urges

that are necessary for us to remain alive. It is also the home of

the vital or subconscious ego which holds the various fears, desires

and attachments which afflict us. We most of our spend our time in

life seeking enjoyment through the vital in the form of sensory

enjoyment and acquisition of material objects.

 

A person with a strong vital nature becomes prominent in life and is

able to impress their personality upon the world. Those with a weak

vital lack the power to accomplish much of anything and have little

effect upon life, usually remaining in a subordinate position.

Generally people with strong and egoistic vitals run the world,

while those with weak vitals follow them. Such a strong egoistic

vital is one of the greatest obstacles to the spiritual path.

 

A strong vital or Pranamaya kosha, however, is important for the

spiritual path as well, but this is very different than the egoistic

or desire oriented vital. It derives its strength not from our

personal power but from surrender to the Divine and its great

energy. Without a strong spiritual vital we lack the power to do our

practices and not fall under worldly influences. In Hindu mythology

this higher Prana is symbolized by the monkey God Hanuman, the son

of the Wind, who surrendered to the Divine in the form of Sita-Rama,

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 vital urges, with their subordination to a higher

will and aspiration.

 

The Five Pranas

 

Pranamaya kosha is composed of the five Pranas. The one primary

Prana divides into five types according to its movement and

direction. This is an important subject in Ayurvedic medicine as

well as Yogic thought.

 

Prana

 

Prana, literally the " forward moving air, " moves inward and 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. It is propulsive in nature, setting things in

motion and guiding them. It provides the basic energy that drives us

in life.

 

Apana

 

Apana, literally the " air that moves away, " moves downward and

outward and governs all forms of elimination and reproduction (which

also has a downward movement). It governs the elimination of the

stool and the urine, the expelling of semen, menstrual fluid and the

fetus, and the elimination of carbon dioxide through the breath. On

a deeper level it rules the elimination of negative sensory,

emotional and mental experiences. It is the basis of our immune

function on all levels.

 

Udana

 

Udana, literally the " upward moving air, " moves upward and

qualitative or transformative movements of the life-energy. It

governs growth of the body, the ability to stand, speech, effort,

enthusiasm and will. It is our main positive energy in life through

which we can develop our different bodies and evolve in

consciousness.

 

Samana

 

Samana, literally the " balancing air, " moves from the periphery to

the center, through a churning and discerning action. It aids in

digestion on all levels. It 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.

 

Vyana

 

Vyana, literally the " outward moving air, " moves from the center to

the periphery. It governs circulation on all levels. It 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.

 

The five Pranas are energies and processes that occur on several

levels. However we can localize them in a few key ways. Prana Vayu

governs the movement of energy from the head down to the navel,

which is the Pranic center in the physical body. Apana Vayu governs

the movement of energy from the navel down to the root chakra.

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

 

As a simple summary we could say that Prana governs the intake of

substances. Samana governs their digestion. Vyana governs the

circulation of nutrients. Udana governs the release of positive

energy. Apana governs the elimination of waste-materials.

 

This is much like the working of a machine. Prana brings in the

fuel, Samana converts this fuel to 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.

 

The key to health and well-being is to keep our Pranas in harmony.

When one Prana becomes imbalanced, the others tend to become

imbalanced 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

opposites as expansion and contraction.

 

How Prana Creates The Physical Body

 

Without Prana the physical body is no more than a lump of clay.

Prana sculpts this gelatinous mass into various limbs and organs. It

does this by creating various channels or Nadis, through which it

can operate and energize gross matter into various tissues and

organs.

 

Prana Vayu creates the openings and channels in the head and brain

down to the heart. There are seven openings in the head, the two

eyes, two ears, two nostrils and mouth. These are called the seven

Pranas or seven Rishis in Vedic thought. Udana assists Prana in

creating the openings in the upper part of the body, particularly

those of the mouth and vocal organs. The mouth, after all, is the

main opening in the head and in the entire body. It could be said

that the entire physical body is an extension of the mouth, which is

the main organ of physical activity, eating and self-expression.

 

Apana Vayu creates the openings in the lower part of the body, those

of the urino-genital and excretory systems. Samana Vayu creates the

openings in the middle part of the body, those of the digestive

system, centered in the navel. It opens out the channels of the

intestines and the organs, like the liver and pancreas, which

secrete into it. Vyana Vayu creates the channels going to the

peripheral parts of the body, the arms and legs. It creates the

veins and arteries and also the muscles, sinews, joints and bones.

 

In summary, Samana Vayu creates the trunk of the body (which is

dominated by the gastro-intestinal tract), while Vyana Vayu creates

the limbs. Prana and Udana create the upper openings or bodily

orifices, while Apana creates those below.

 

Prana however exists not just on a physical level. The navel is the

main vital center for the physical body. The heart is the main

center for the Pranamaya Kosha. The head is the main center for

Manomaya kosha.

 

Prana and the Breath

 

Breathing is the main form of Pranic activity in the body. 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 exhalation and the release of positive energy

through the breath, including speech that occurs via the outgoing

breath.

 

Prana and the Mind

 

The mind also has its energy and Prana. This derives from food,

breath and impressions externally. Prana governs the intake of

sensory impressions. Samana governs mental digestion. Vyana governs

mental circulation. Apana governs the elimination of toxic ideas and

negative emotions. Udana governs positive mental energy, strength

and enthusiasm.

 

On a psychological level, Prana governs our receptivity to positive

sources of nourishment, feeling and knowledge through the mind and

senses. When deranged it causes wrong desire and insatiable craving.

We become misguided, misdirected and generally out of balance.

 

Apana on a psychological level governs our ability to eliminate

negative thoughts and emotions. When deranged it causes depression

and we get clogged up with undigested experience that weighs us down

in life, making us fearful, suppressed and weak.

 

Samana Vayu gives us nourishment, contentment and balance in the

mind. When deranged it brings about attachment and greed. We cling

to things and become possessive in our behavior.

 

Vyana Vayu gives us free movement and independence in the mind. When

deranged it causes isolation, hatred, and alienation. We are unable

to unite with others or remain connected in what we do.

 

Udana gives us joy and enthusiasm and helps awaken our higher

spiritual and creative potentials. When deranged it causes pride and

arrogance. We become ungrounded, trying to go to high and lose track

of our roots.

 

Spiritual Aspects of the Pranas

 

The Pranas have many special actions in Yogic practices. On a

spiritual level, Samana Vayu governs the space within the heart

(antar hridyakasha) in which the true Self, the Atman dwells as a

fire with seven flames, governs the central internal space or

antariksha. 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.

 

Vyana governs the movement of Prana through the Nadis, keeping them

open, clear, clean and even in their functioning. Apana protects us

from negative astral influences and false teachers. Prana itself

gives us the proper aspiration for our spiritual development.

 

Udana governs our growth in consciousness and takes the mind into

the state of sleep and into the after death realms. Udana also

governs the movement up the shushumna.

 

The mind moves with Udana Vayu. This takes us to the states of dream

and deep sleep. After death it leads the soul 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).

 

Working On Prana

Proper nutrition brings about the increase of Prana on a physical

level. This also requires proper elimination. In Ayurvedic thought

the Prana from the food is absorbed in the large intestine,

particularly in the upper two-thirds of this organ, which is not

simply an organ of elimination. For this reason Apana Vayu is the

most important Prana for physical health.

 

The Vedas say that mortals eat food with Apana, while the Gods eat

food with Prana. The mortals are the physical tissues. The immortals

are the senses. These take in food via Prana itself. Right food

sustains Apana. Right impressions support Prana. For this not only

outer factors like contact with nature, but also practices like

rituals and visualizations are important, as well as sensory

therapies involving color, sounds or aromas.

 

Pranayama

 

The main method for working on Prana is Pranayama or Yogic breathing

exercises. Yoga emphasizes purification of the body (deha suddhi)

and purification of the mind (citta suddhi) as the means to Self-

realization. For this reason Yoga emphasizes a vegetarian diet rich

in Prana or foods full of the life-force and a mind rooted in

ethical values like truthfulness and non-violence. An impure, toxic

or disturbed body and mind cannot realize the higher Self. However

the key to purifying body and mind is prana. For this purpose the

main method is purification of the nadis or channels through which

Prana flows (Nadi-sodhana).

 

While all Pranayama aids in this regard, the most important is

alternate nostril breathing, which aids in the balance of the right

and left Prana currents. According to the Yogic system the body and

all of its channels follow a right or left predominance. The right

side of the body is masculine or solar in nature. The left side is

feminine or lunar in nature. The left or the lunar nadi, is Kapha or

water predominant, and increases energy on the left side of the

body. It aids in such activities as rest, sleep, relaxation. The

right or solar nadi is Pitta or fire predominant and increases

energy on the right side. It aids in such activities as digestion,

work, and concentration.

 

Regular alternate nostril breathing is the most important method for

keeping our Pranas or energies in balance. Another method is uniting

Prana and Apana. Apana, which is aligned with the force of gravity,

usually moves downward resulting not only in disease and death but

in the downward movement of consciousness. Prana, on the other hand,

tends to disperse upward through the mind and senses, as it is our

opening to the energies above.

 

Yogic practices require bringing Apana up. Prana must be brought

down to unite with Apana. This helps unite and balance all the

Pranas. In doing so the inner fire or Kundalini gets enkindled in

the region of the navel. Mula Bandha is an important practice in

this regard.

 

Mantra and Meditation

 

Breathing practices work with Pranamaya Kosha. However the Pranas or

energies in the mind can be dealt with directly as well. Color and

sound (music) are important ways to direct energy in the mind. The

best technique is mantra, particularly single syllable or bija

mantras like OM, which create vibrations (nada) that can help direct

energy into the subconscious.

 

Meditation itself, creating space in the mind, serves to create more

Prana in the mind. When the mind is brought to a silent and

receptive condition, like the expanse of the sky, a new energy comes

into being within it that brings about great transformations.

 

Indeed all the paths of Yoga are based upon Prana. Bhakti Yoga or

the Yoga of Devotion brings about Pranic transformation by uniting

us with the Divine Will and Divine Prana. All Karma Yoga or service

is based upon alignment with the Divine Will as well. This also

gives us more Prana, not only to act outwardly but for inner

development.

 

Classical Yoga or Raja Yoga is based upon the control of mental

activities (Citta-vrittis). The vibration of the mind (Citta-spanda)

follows the vibration of Prana (Prana-spanda). Therefore Pranayama

helps control the mind. It also helps control the senses

(Pratyahara) because it withdraws our awareness inward from the

senses. Hatha Yoga itself is mainly concerned with Prana and even

Asana occurs as an expression of Prana. Many great Yogis did not

learn Asana through mechanical practice but were taught Asana by the

power of their awakened Prana.

 

Even Jnana Yoga or the Yoga of Knowledge depends upon a strong will

and concentration. Without a well-developed Udana Vayu it cannot

succeed. In the Yoga of Knowledge the Prana of inquiry must be

created, which is to inquire into our true nature not merely

mentally but in all of our daily activities. This requires that

inquiry occurs through Prana and not simply through the outer mind.

 

Indeed as the Vedas say we are all under the control of Prana. Prana

is said to be the Sun that imparts life and light to all and dwells

within the heart as the Self of all creatures. Prana in us makes us

live and allows us to act. It is not the puny little ego, ascribing

Prana's effects to its own power, that really does anything. We must

learn to be open to and welcome this greater force of Prana and seek

to bring it into our life and action. This is one of the great

secrets of Yoga.