Prana

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(Excerpt from Swami Anandakapila's Newsletter, Volume IV, Number 22,

June 4, 2006) :

 

PRANA

 

>From Krishna Encyclopedia

 

HYPERLINK

"http://veda.harekrsna.cz/encyclopedia/prana.htm'>http://veda.harekrsna.cz/encyclopedia/prana.htm"http://veda.harekrsn

a.cz/en

cyclopedia/prana.htm

 

Prana is a Sanskrit word for "life air" or "life force". In China it

is

known as chi, in Japan as ki, in Polynesia as mana. It is present

all over

the universe both in macrocosm (space) and microcosm (bodies of

living

beings). Its proper flow in our bodies assures their healthy state.

 

Prana is a subtle material energy arising from rajo guna. It works

as an

interface between gross and subtle body, enabling all the

psychophysical

functions (i.e. animation - from Latin "anima"). This sometimes

leads to

confusion of prana with HYPERLINK

"http://veda.harekrsna.cz/library/JivaSoul.zip"jiva. Although they

are very

closely connected, prana is witnessed by the jiva which is floating

in prana

in the heart cavity. Katha Upanisad 1.3.1 says:

 

rtam pibantau sukrtasya loke

guham pravistau parame parardhe

chayatapau brahmavido vadanti

pancagnayo ye ca tri-naciketah

 

"O Naciketa, the expansions of Lord Visnu as the tiny living being

(jiva)

and the Supersoul both stay within the cave of the heart of this

body. In

that cavity the living being, resting on the main prana, enjoys the

results

of activities, and the Supersoul, acting as witness enables him to

enjoy

them. Those who are well-versed in knowledge of Brahman and those

householders who carefully follow the Vedic regulations say that the

difference between the two is like the difference between a shadow

and the

sun."

 

Prana's movement leads to jiva's identification with the gross body

(SB

4.29.71). Mundaka Upanishad (3.1.9):

 

esho anur atma cetasa veditavya yasmin pranah pancadha samvivesha

pranais cittamsattvam otam prajanam yasmin vishuddhe vibhavatyesha

atma

 

""The atomic soul can be perceived by perfect intelligence as

floating in

the five kinds of life airs (prana, apana, vyana, samana and udana).

When

the consciousness (that pervades from the soul through the entire

body) is

purified from the contamination of the five kinds of material airs,

its

spiritual influence is exhibited.""

 

Prana is one but acts in different ways. Lower pranas control the

senses and

are under the control of main prana controlled by the Paramatma

according to

desire and karma of the jiva. Vedanta-sutra, Bhagavata Purana 4.25-28

(serpent analogy), Prasna Upanisad and other scriptures contain

elaborate

descriptions of prana. Various Eastern healing methods and HYPERLINK

"http://veda.harekrsna.cz/encyclopedia/newage.htm#5"martial arts

work with

prana.

 

Prana is mentioned in many HYPERLINK

"http://veda.harekrsna.cz/encyclopedia/upanisadas.htm"Upanisads as

well as

HYPERLINK "http://veda.harekrsna.cz/encyclopedia/vedsutra.htm"Vedanta

-sutra.

A story in the Chandogya Upanisad describes how the senses had a

dispute who

among them is the most essential. The ear left for one year, returns

and

asks the others how they were doing without him. In a similar way

the other

senses also quit for a while. When the breath (prana = life) gets

ready to

leave, the other senses all understand that he is most essential.

Without

breath the body can't live.

 

Ten pranas ("life airs") - Prana, Apana, Samana, Udana, Vyana, Naga,

Krkara,

Kurma, Devadatta, Dhananjaya (for definitions see below the

commentary to SB

3.6.9) and their actions are mentioned by spiritual masters

(acaryas) in

their commentaries to Bhagavad-gita 4.27. The life airs circulate in

the

72.000 nadis and meridians of the human body.

 

Prasna Upanisad (translations by Ekanath Das):

 

3.6 In the heart verily is the Jivatma (soul). Here arise 101 nadis

(subtle

pranic channels). Each of them has 100 sub-nadis. Each sub-nadi has

72.000

branch nadis. The Vyana moves in them.

 

3.7 But by one of these 101 nadis the up-going Udana leads by virtue

of good

deeds to the worlds of the good, by sin to worlds of the sinful, by

both to

worlds of the men indeed.

 

3.8 (The cosmic correspondences are): the sun is the reservoir of

the cosmic

light or Prana. He rises helping the microcosmic Prana to see

objects. The

goddess who presides over the Earth (Bhumi) is the cosmic Apana and

she

helps man by attracting the downwards the apana of the person. The

space

which is between the Earth and the Sun (antariksa) is the cosmic

Samana,

(and it helps the Samana inside man). The atmosphere or Vayu is

cosmic Vyana

(and helps the Vyana inside man).

 

Paraphrases of Vedanta-sutra by Suhotra Swami and corresponding

Srimad

Bhagavatam verses:

 

As the elements beginning with ether are manifest by the Supreme

Lord, so

too is the vital prana (life force). (Vs 2.4.1) SB 2.10.15

 

As was shown before, 'prana' is a name of the Supreme Lord as well

as the

name of the life force he creates. In the sruti-sastra, the original

prana

is addressed in the plural (pranah). This indicates the variegated

manifestations of the one original Supreme Lord. (Vs 2.4.2) SB

2.10.36

 

The plurality of the word pranah cannot be applied to the created

life

force, because pranah is identified with 'asat.' As was shown

before, asat

is the state of nonmanifestation after the annihilation of the

cosmos. Asat

is also a name of the Supreme Lord. Hence pranah cannot refer to

material

variety. The variety indicated is transcendental. (Vs 2.4.3) SB

2.10.43,44

 

Speech exists before the cosmic manifestation. Hence prana as the

name of

the Supreme Lord is a word of that transcendental speech, not the

mundane

speech of the created world. (Vs 2.4.4) SB 6.16.51

 

It might be falsely argued that if the prana or life force

accompanies the

soul at the time of death, this prana must have no origin, just as

the soul

has no origin. But this standpoint is false. Prana is created, as the

elements of the universe are created. (Vs 2.4.8) SB 2.10.15

 

It might be falsely argued on the basis of certain sastric

statements that

the prana or life force is the material element air (or the

vibration of

air, the activities of air or a condition of air). But in fact prana

is

created separately from that element; the scriptures likewise

describe their

functions separately. It is thus a special kind of air. (Vs 2.4.9) SB

2.10.15-17

 

It may be falsely argued that the vital prana is itself the

individual

spirit soul. It is really an instrument associated with the soul for

as long

as the soul is in material existence. (Vs 2.4.10) SB 11.3.39

 

The vital prana, being neutral and pervading the whole body, has no

particular function like the senses. It is the soul's primary agent

for

governing the senses. (Vs 2.4.11) SB 4.16.12

 

Just as the mind is said to have multiple functions, so the prana

has five

functions. (Vs 2.4.12) SB 4.29.6,7

 

It might be falsely argued that the vital prana is all-pervading.

Being the

agent of the atomic soul, the vital prana is really atomic; thus it

leaves

the body along with the soul at the time of death. (Vs 2.4.13) SB

4.28.24

 

The secondary pranas activate the physical senses under the shelter

of the

vital prana, which is moved by the Supersoul. The pranas do not move

themselves, nor are they moved by the devas, nor are they even moved

by the

individual spirit soul alone. (Vs 2.4.14) SB 7.2.45, 5.20.28

 

The Brhad-aranyaka Upanisad declares the individual soul to also be

a ruler

of the pranas by his enjoyment of them, for instance during sleep.

The

demigods are also rulers of the pranas because they define the

activities of

the senses. All this is under the supervision of the Supreme Lord.

(Vs

2.4.15) SB 3.26.71, 6.4.25

 

The Supersoul is the eternal controller of the individual spirit

souls and

the demigods. (Vs 2.4.16) SB 5.11.13-14

 

The vital prana is not a sense organ, though the subordinate pranas

may be

taken as such because they move through the apertures of the sensory

gates.

(Vs 2.4.17) SB 4.28.56-58

 

In the Vedic description of creation, the vital prana is

distinguished from

the senses. Therefore it is not a sense itself. (Vs 2.4.18) SB

3.26.54

 

By the movement of the vital prana, the living entity maintains his

conception of the body as the self. Only when the movement of the

life air

is arrested is the bodily identification submerged in ignorance.

Thus is the

prana distinguished from the senses, for even if the movements of

all the

senses are arrested, the bodily identification remains. (Vs 2.4.19)

SB

4.29.71

 

Quotes on prana from Bhagavad-gita and Srimad Bhagavatam (Bhagavata

Purana):

 

Earth, water, fire, air, ether, mind, intelligence and false ego -

all

together these eight constitute My separated material energies. (BG

7.4)

 

The first five elements - earth (solid substances), water (liquids),

fire,

air, ether - are gross material. Three other - mind, intelligence,

false ego

- are subtle material. Prana is a form of air (also known as vayu,

vata,

anila etc.). It is not "spiritual" in a sense of being of the same

nature as

jivatma (soul) which is above these eight elements:

 

Besides these, O mighty-armed Arjuna, there is another, superior

energy of

Mine, which comprises the living entities who are exploiting the

resources

of this material, inferior nature. (BG 7.5)

 

By further transformation of the mode of passion, the sense organs

like the

ear, skin, nose, eyes, tongue, mouth, hands, genitals, legs, and the

outlet

for evacuating, together with intelligence and living energy, are all

generated. (SB 2.5.31)

 

>From the sky situated within the transcendental body of the

manifesting

Maha-Visnu, sense energy, mental force and bodily strength are all

generated, as well as the sum total of the fountainhead of the total

living

force. (SB 2.10.15)

 

The gigantic universal form is represented by three, ten and one in

the

sense that He is the body and the mind and the senses, He is the

dynamic

force for all movements by ten kinds of life energy, and He is the

one heart

where life energy is generated. (SB 3.6.9)

 

PURPORT

 

....The movements of the body are first generated from the heart, and

all the

activities of the body are made possible by the senses, powered by

the ten

kinds of air within the body. The ten kinds of air are described as

follows:

The main air passing through the nose in breathing is called prana.

The air

which passes through the rectum as evacuated bodily air is called

apana. The

air which adjusts the foodstuff within the stomach and which

sometimes

sounds as belching is called samana. The air which passes through

the throat

and the stoppage of which constitutes suffocation is called the

udana air.

Aid the total air which circulates throughout the entire body is

called the

vyana air. Subtler than these five airs, there are others also. That

which

facilitates the opening of the eyes, mouth, etc., is called naga

air. The

air which increases appetite is called krkara air. The air which

helps

contraction is called kurma air. The air which helps relaxation by

opening

the mouth wide (in yawning) is called devadatta air, and the air

which helps

sustenance is called dhananjaya air.

 

All these airs are generated from the center of the heart, which is

one

only. This central energy is superior energy of the Lord, who is

seated

within the heart with the soul of the body, who acts under the

guidance of

the Lord.

 

_____

 

The action of the air is exhibited in movements, mixing, allowing

approach

to the objects of sound and other sense perceptions, and providing

for the

proper functioning of all other senses. (SB 3.26.37)

 

First of all a mouth appeared in Him, and then came forth the organ

of

speech, and with it the god of fire, the deity who presides over

that organ.

Then a pair of nostrils appeared, and in them appeared the olfactory

sense,

as well as prana, the vital air. (SB 3.26.54)

 

In the wake of the olfactory sense came the wind-god, who presides

over that

sense. Thereafter a pair of eyes appeared in the universal form, and

in them

the sense of sight. In the wake of this sense came the sun-god, who

presides

over it. Next there appeared in Him a pair of ears, and in them the

auditory

sense and in its wake the Dig-devatas, or the deities who preside

over the

directions. (SB 3.26.55)

 

The woman was protected on all sides by a five-hooded snake. She was

very

beautiful and young, and she appeared very anxious to find a suitable

husband. (SB 4.25.21)

 

PURPORT

 

The vital force of a living entity includes the five kinds of air

working

within the body, which are known as prana, apana, vyana, samana and

udana.

The vital force is compared to a serpent because a serpent can live

by

simply drinking air. The vital force carried by the air is described

as the

pratihara, or the bodyguard. Without the vital force one cannot live

for a

moment. Indeed, all the senses are working under the protection of

the vital

force.

 

The woman, who represents intelligence, was searching after a

husband. This

indicates that intelligence cannot act without consciousness. A

beautiful

woman is useless unless protected by the proper husband.

Intelligence must

always be very fresh; therefore the word apraudham ("very young") is

used

here. Material enjoyment means utilizing the intelligence for the

sake of

rupa, rasa, gandha, sabda and sparsa, or form, taste, smell, sound

and

touch.

 

_____

 

The five working senses and the five senses that acquire knowledge

are all

male friends of Puranjani. The living entity is assisted by these

senses in

acquiring knowledge and engaging in activity. The engagements of the

senses

are known as girl friends, and the serpent, which was described as

having

five heads, is the life air acting within the five circulatory

processes.

(SB 4.29.6)

 

Narada Muni continued: What I referred to as the chariot was in

actuality

the body. The senses are the horses that pull that chariot. As time

passes,

year after year, these horses run without obstruction, but in fact

they make

no progress. Pious and impious activities are the two wheels of the

chariot.

The three modes of material nature are the chariot's flags. The five

types

of life air constitute the living entity's bondage, and the mind is

considered to be the rope. Intelligence is the chariot driver. The

heart is

the sitting place in the chariot, and the dualities of life, such as

pleasure and pain, are the knotting place. The seven elements are the

coverings of the chariot, and the working senses are the five

external

processes. The eleven senses are the soldiers. Being engrossed in

sense

enjoyment, the living entity, seated on the chariot, hankers after

fulfillment of his false desires and runs after sense enjoyment life

after

life. (SB 4.29.18-20)

 

When the living entity is in deep sleep, when he faints, when there

is some

great shock on account of severe loss, at the time of death, or when

the

body temperature is very high, the movement of the life air is

arrested. At

that time the living entity loses knowledge of identifying the body

with the

self. (SB 4.29.71)

 

[The inhabitants of Sakadvipa worship the Supreme Personality of

Godhead in

the form of Vayu in the following words.] O Supreme Person, situated

as the

Supersoul within the body, You direct the various actions of the

different

airs, such as prana, and thus You maintain all living entities. O

Lord, O

Supersoul of everyone, O controller of the cosmic manifestation

under whom

everything exists, may You protect us from all dangers. (SB 5.20.28)

 

As the different limbs of the body cannot see the eyes, the living

entities

cannot see the Supreme Lord, who is situated as the Supersoul in

everyone's

heart. Not by the senses, by the mind, by the life air, by thoughts

within

the heart, or by the vibration of words can the living entities

ascertain

the real situation of the Supreme Lord. (SB 6.3.16)

 

As iron has the power to burn when made red-hot in the association

of fire,

so the body, senses, living force, mind and intelligence, although

merely

lumps of matter, can function in their activities when infused with a

particle of consciousness by the Supreme Personality of Godhead. As

iron

cannot burn unless heated by fire, the bodily senses cannot act

unless

favored by the Supreme Brahman. (SB 6.16.24)

 

In the body the most important substance is the life air, but that

also is

neither the listener nor the speaker. Beyond even the life air, the

soul

also can do nothing, for the Supersoul is actually the director, in

cooperation with the individual soul. The Supersoul conducting the

activities of the body is different from the body and living force.

(SB

7.2.45)

 

O Supreme Lord, You are actually the air, the earth, fire, sky and

water.

You are the objects of sense perception, the life airs, the five

senses, the

mind, consciousness and false ego. Indeed, You are everything,

subtle and

gross. The material elements and anything expressed, either by the

words or

by the mind, are nothing but You. (SB 7.9.48)

 

The Supreme Personality of Godhead directly and indirectly knows how

everything, including the living force, mind and intelligence, is

working

under His control. He is the illuminator of everything and has no

ignorance.

He does not have a material body subject to the reactions of previous

activities, and He is free from the ignorance of partiality and

materialistic education. I therefore take shelter of the lotus feet

of the

Supreme Lord, who is eternal, all-pervading and as great as the sky

and who

appears with six opulences in three yugas [satya, Treta and

Dvapara]. (SB

8.5.27)

 

All living entities, moving and nonmoving, receive their vital

force, their

bodily strength and their very lives from the air. All of us follow

the air

for our vital force, exactly as servants follow an emperor. The

vital force

of air is generated from the original vital force of the Supreme

Personality

of Godhead. May that Supreme Lord be pleased with us. (SB 8.5.37)

 

O Lord, you are the original source of Vedic literature. You are the

original cause of material creation, the life force, the senses, the

five

elements, the three modes and the mahat-tattva. You are eternal time,

determination and the two religious systems called truth [satya] and

truthfulness [rta]. You are the shelter of the syllable om, which

consists

of three letters a-u-m. (SB 8.7.25)

 

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