The Prana Vayus
Prana and its Personality Order
By Erin Cowan
Prana, which we commonly refer to as the “life force” or “animating force” of the universe, permeates the sun, moon, stars, and every living being, yet is shy to the touch and slips away when the mind tries to grasp it. Prana follows attention, and is so subtle that our own thoughts of it make it scatter. It is the underlying current that holds all aspects of life together and manifests as the Divine intelligence that rides the breath. It exists nowhere but now and everywhere and can be experienced by clearing the mind and body of distraction and dis-ease, drawing the senses inward, and focusing attention on the breath.
Pra is translated as “first,” and na as “small unit of energy,” so prana is “the first breath.” It gives birth to each new breath, and when prana enters the body, it divides and takes on different personalities. These specific expressions of prana are referred to as vayus. Va means to “to blow,” “to move,” or “that which flows,” and these powers and personalities of air move in the body like energy waves, each with a specific direction, location, and unique role. All the vayus are connected under the broad scope of prana and function as a whole.
There are 49 prana vayus in the terrestrial sphere, ten within the human body, and five vayus that are directly influenced by the practice of yoga: prana, samana, apana, udana, and vyana. The following is a breakdown of these five vayus from the gross to the subtle level, from their functions in the physical realm to the spiritual, and lastly, which types of asanas affect which vayus.
PHYSICAL: Definition, Location, Function, and Element
Prana Vayu
Definition: “vital air”
Location: from head to navel
Function: inhaling, eating, tasting, smelling, hearing, seeing; receiving sensory impressions
Element: all elements
Samana Vayu
Definition: “unchanging air”
Location: navel
Function: digesting food and oxygen; metabolism
Element: fire
Apana Vayu
Definition: “downward air”
Location: from navel to soles of feet; lower abdomen, colon
Function: elimination, childbirth, reproduction
Element: water and earth; transformation from ether to earth
Udana Vayu
Definition: “rising air”
Location: from navel to top of head
Function: exhaling, talking, singing, whistling, laughing, crying; standing, holding head up, growing
Element: ether and sound; transformation from earth to ether
Vyana Vayu
Definition: “diffused air”
Location: from navel, heart, and lungs to entire body
Function: distributes food, water, oxygen, energy to all areas; movement, circulation, heartbeat
Element: air; differentiation of elements
MENTAL
Prana Vayu: interpreting impressions, grasping knowledge; thinking, knowing,
understanding; intuition, visualization, imagination, clairvoyance, consciousness, meditation
Samana Vayu: discrimination between useful and non-useful thoughts
Apana Vayu: eliminating and throwing off negative experiences (mental, emotional,
sensory) that are not needed
Udana Vayu: creative expression, communication
Vyana Vayu: initiates mental activity; coordinating, reacting, relating
EMOTIONAL
Prana Vayu: awareness, attention; self-knowledge and reflection
Samana Vayu: will, autonomy; self-esteem and definition
Apana Vayu: stability, security; sexuality; self-preservation and gratification
Udana Vayu: enthusiasm; self-expression
Vyana Vayu: love, compassion, healing; self-acceptance and love
ENERGETIC: Direction, Affect, and Chakra
Prana Vayu
Direction: in and up
Affect: energizing
Chakra: all chakras
Samana Vayu
Direction: from periphery to center
Affect: contracting; balancing
Chakra: 3rd chakra
Apana Vayu
Direction: down and out
Affect: grounding, stabilizing; manifesting current into the world; moving toward form, density, boundaries, individuality
Chakra: 1st and 2nd chakras
Udana Vayu
Direction: up and out
Affect: liberating, transforming; moving away from ignorance toward enlightenment, freedom, abstraction, universality
Chakra: 5th chakra
Vyana Vayu
Direction: from center to periphery
Affect: expanding; moving through gross nerves and subtle nadis
Chakra: 4th chakra
SPIRITUAL
Prana Vayu: sushumna; third eye
Samana Vayu: inner light
Apana Vayu: stillness, being in the moment; connecting to the earth, something larger than the self
Udana Vayu: evolving toward higher consciousness
Vyana Vayu: aura
ASANA
Prana Vayu: lateral, extension
Samana Vayu: forward folds, backbends, twists
Apana Vayu: forward folds, backbends, twists, extension, inversions (-)
Udana Vayu: backbends, twists, inversions
Vyana Vayu: backbends, lateral, extension, inversions
Vata Rules
The vata dosha is considered the primary dosha because the other two doshas, kapha (”earth’) and pitta (”fire”), rely on the energy, life, and movement that the “air” or “wind” provides. No dosha stands alone, but without vata, kapha and pitta are without the vehicle of expression. So, one way to manage the doshas, to bring health and vitality to the entire being, is to nurture vata and its sub-doshas: the prana, samana, apana, udana, and vyana vayus.
The practice of yoga nourishes vata and the vayus by creating space in the body and the mind. Where there is space, energy flows. By opening the energy channels, quieting the thoughts, and connecting to the breath, the pranic movements are free to function normally and fulfill their duties: we become energized (the prana vayu), balanced (the samana vayu), grounded (the apana vayu), liberated (the udana vayu), and we radiate (the vyana vayu). Our being and our life flows in harmony with the universe.
So once balance and natural order is restored to all workings of the body, mind, and breath: the body is stable (”sthira”), the breath is smooth and exhales are longer (1:2), and the mind is still and experiences objectless awareness, we may safely engage in the advanced practices of yoga (pranayama, bandhas) to control prana and its vayus. By gaining control of prana, the manifestation of Divine intelligence, we overcome ignorance and karma, raise our vibration, awaken our consciousness, and we gain control of the force that runs the universe.
The Yoga of the Vayus
Quite simply, yoga means “union.” This broad definition refers to linking the body and the mind with the breath, and may also be translated as consciously connecting two opposing forces to create an explosive force, or greater opening, for prana to flow. For example, in tadasana, the tailbone moves toward the earth and the inner thighs spiral back. These two movements work equally and in opposition to create more space for the flow of the grounding and stabilizing energy, the apana vayu. Nadi shodhana shifts the breath from flowing in and out of one nostril to both at the same time. This unites the left and right side of the body, the feminine and masculine, and provides the energy and opening for prana to flow up the spine and seek a higher frequency toward compassion and enlightenment.
The following two sutras, 3.40 and 3.41, refer to the udana and samana vayus uniting with their opposing forces or vayus, intensifying, and creating more space and momentum for prana to evolve toward the sattvic qualities of truth, love, and light.
Sutra 3.40
By mastery over the udana nerve current (the upward vital air),
one accomplishes levitation over water, swamps, thorns, etc.
and can leave the body at will.
The contraction of mula bandha intentionally reverses the flow of the apana vayu. The flow of the prana vayu is reversed by retaining after inhale and blocking the exit of prana by engaging jalandhara bandha. So apana flows up and prana flows in and down. They meet and explode at the navel, intensifying the samana vayu, “the fire in the belly.” The pressure of prana pushes down on the fire and the tip of the flame reverses, turns upside down, and sets the weighty, tamasic issues related to the 1st and 2nd chakras (earth and water elements = swamps, thorns, etc.) on fire. As we slowly exhale, we rid the body and mind of the ash, the toxins, that which is holding us down from Self-realization.
Even though we may not necessarily levitate or “leave the body at will,” this sutra does apply to the modern day, city dwelling yoga practitioner. Yoga liberates us from the issues and karma related to the material world, the 1st and 2nd chakras, and opens the pathway for upward flowing energy, the udana vayu, to flow toward higher states of awareness and vibration.
Sutra 3.41
By mastery of the samana nerve current (the equalizing vital air),
comes radiance to surround the body.
The prana vayus are like spokes on a wheel with the center being the navel. As the practice of yoga frees the flow of prana throughout the body, each of the vayus naturally feeds the flame in the belly, the navel center. This flame manifests as heat, passion, discipline, tapas. As the flame, the samana vayu, the contracting force, grows brighter, it unites with the vyana vayu, the expanding force, and explodes. Our inner light can no longer be contained, and it sheds its radiance beyond the borders of the flesh. We glow.
Conclusion
Prana, the vayus, the vata dosha, the ancient texts, many vast topics have been touched upon. The essence is that we are not our bodies, nor are we are thoughts. By turning our senses and attention inward, we become attuned to prana, its potential, and its healing power. By learning to control prana, we are on the path to discovering who we really are and living a life in harmony with the laws of Divine intelligence.
Bibliography
Frawley, David. YOGA AND AYURVEDA. Twin Lakes, WI: Lotus Press, 1999.
Judith, Anodea. WHEELS OF LIFE. St. Paul, MN: Llewellyn Publications, 2002.
Rama, Swami. PATH OF FIRE AND LIGHT, VOLUME ONE, ADVANCED
PRACTICES OF YOGA. Honesdale, PA: Himalayan Institute Press, 2004.
Satchidananda, Sri Swama. THE YOGA SUTRAS OF PATANJALI. Buckingham, VA:
Integral Yoga Publications, 2003.
Erin E. Cowan
Moksha Teacher Training – Thesis
December 2004