Pancha Prana

Pancha Prana — the five pranas — is the lineage’s map of how the one prana, the single vital force that animates everything alive, actually expresses itself in the differentiated regions and functions of the body. The single prana, like the one ocean, takes five major currents within a human being. Each has its own location, its own direction of flow, its own bodily and mental functions, and its own signature of imbalance when something has gone wrong. Prana is the inflowing force at the chest. Apana is the descending force at the pelvis. Samana is the equalising force at the navel. Udana is the ascending force at the throat and head. Vyana is the pervading force throughout the body. These five force-fields together maintain the balance between the physical and mental levels of being. Their disturbed functions are relevant in regard to the functions of the body — but more homogeneously, in their subtler levels of mind and consciousness, where their distinction is qualitative rather than physical. Beyond the five major pranas are five minor pranas — naga, koorma, krikara, devadatta, dhananjaya — that govern the small reflexes (burping, blinking, hunger, yawning, decomposition). Their relationships between the gross, subtle, and causal bodies. They maintain the relationships between the gross, subtle, and causal bodies. And underneath everything, the union of prana and apana — the union of the upward-flowing inflow and the downward-flowing outflow — is named by the Bhagavad Gita 4:29 as one of the most important aims of yoga. To understand the five pranas is to understand the structural basis on which every pranayama practice operates and which every kriya yoga technique acts.

This page is the foundational anchor for the differentiated pranic system across the OMJOOMSUH wiki. Its primary source is Prana and Pranayama by Paramahamsa Swami Niranjanananda Saraswati (Chapter 5). The page is closely paired with Prana (the underlying principle of which these are five expressions), Pranayama (the practice that works with the five pranas), Nadis (the channels through which they flow), and Pancha Kosha (the koshas within which they operate).

---

The one prana, five force-fields

There are five primary forces, known as pancha prana, which operate in the physical body at all times. Prana shakti, the one sustaining force, assumes these five fields to enable the body to accomplish its various functions.

Prana is experienced differently in different parts of the body simultaneously. These five forces all act on subtler levels, influencing and in turn being influenced by mind and consciousness. The seers observed these five forces as prana, apana, samana, udana, and vyana. The term vayu is derived from the root va, meaning motion. The term vayu represents the inherent quality of motion in each of the five pranic vayus and their actual location. The pranic vayus represent the inherent action from secretion of the digestive juices to the movement of the hand.

The five pranas are responsible for creation and existence at the individual level. In human beings they are created during the first and second months of development in the womb. During the first and second month, the foetus lives on the prana of the mother. By the third month, the physical pranas become active with the formation of the body, and the soul enters the new body as a result of this pranic activity.

The five pranas maintain the balance between the physical and mental levels. Their disturbed functions are relevant in regard to the functions of the body; however, they function more homogeneously in the subtler levels of mind and consciousness, where their distinction is qualitative rather than physical. In this context, the yogi texts often differ in the description of the five pranas and their locations. This should not confuse the practitioner. One should remember that the energy body is comprehended in the realm of experience, where the boundaries are neither black nor white. The key is to continue honing one’s own experience.

The five major pranas

Prana

Physical level. Prana is the first of the pancha pranas. This prana is also called udvaha (going upwards) prana to differentiate it from the all-pervasive vital force. 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. When the rate of breath or heartbeat increases due to strenuous work, etc., the level of sthoola prana also increases. This force is so essential that if its activity is obstructed or ceases for any reason, death may occur.

Sthoola prana is experienced in the form of light particles moving upwards in the chest region. Among the fivefold pranas, it occupies the pivotal position and controls the other four. Pranayama is particularly the lord of this pranic and other heart functions. When sthoola prana shoots strong, the heart does not suffer from high or low blood pressure, and thus lives longer.

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. It pervades the region from anahata up to vishuddhi chakra. The force of prana is energy and flowing uninterruptedly. Inner 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 yogi enables the soul to be realized. In the Brihadaranyaka Upanishad (3:7:15) it is said:

यः प्राणे तिष्ठन्प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरम् । यः प्राणमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥

The intelligent soul is placed in prana, inside the prana. It pervades the prana, yet the two intelligent are unaware of it. Prana itself has become the body of the third master, who controls it from the inside. This is the inner immortal, indestructible and immortal.

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

Indications of imbalance. When the pathways of prana are not clear, the heart and lungs malfunction and there is poor intake of oxygen. At the mental level, one is not able to drop into positive impressions. It is difficult to concentrate or access intuitive knowledge.

Apana

Physical level. Apana is the second prana, which operates in the pelvic region between the navel and the perineum. It sustains the functions of the kidneys, bladder, bowels, excretory and reproductive organs. It is responsible for the expulsion of gas, wind, faeces, urine, semen and ova. It nourishes the foetus and expels it from the uterus at the time of birth. Apana is experienced in the form of light particles moving downwards from the navel to the perineum. Due to the presence of the earth and water elements in this region, apana is felt as a heavy force.

Subtle level. Apana brings energy down through the koshas. Swadhisthana and mooladhara chakras are within the range of apana. By realising apana, these chakras are also realised. The kundalini force within the periphery of apana, and it assists in the awakening of kundalini. While prana helps go in an upward ascent, the mahaprana is experienced in the control of the seed of consciousness and is also indicated by brahmacharya. At the mental level, apana removes negative thoughts and emotions.

Indications of imbalance. When apana is imbalanced, there is poor elimination, a feeling of being pulled down by gravity, depression and negativity.

Samana

Physical level. Samana is the third prana. It operates between the navel and the diaphragm. The word samana is derived from the root sama, meaning equal or balanced. Thus it acts as a balancer or equalizer for the two opposite forces of prana and apana. Samana activates and maintains the digestive organs and their secretions, and is responsible for metabolism. It is associated with the digestive fire, jatharagni. Samana is experienced as a sideways movement of light, like the swinging of a fan pendulum, from right to left and left to right. It is also responsible for the warm experience of vitality and digestion.

There are six major organs of digestion: liver, stomach, duodenum, spleen, and the small and large intestines. All fall within the field of samana. The body moves to life support and healthy nourishment by the activity of samana. The distinctive feature of samana is that its sideways flow, it is capable of different activities in all these different organs.

Subtle level. Samana maintains the cohesion and balance between the koshas. It is subtle in comparison to apana and gross in comparison to prana. It is what helps digest food, samana is also responsible for digesting the mind itself.

Indications of imbalance. Samana imbalance, the equaliser, is disturbed wherever one’s mental peace and harmony are disturbed in the body and the senses, samana becomes agitated and causes disorders. Poor assimilation of food is a result of samana imbalance, causing build-up of toxins as well as psychological blockages.

Udana

Physical level. Udana is the fourth manifestation, which operates in the extremities: the arms, legs, neck and head. This prana is responsible for all the sensory organs gyanedriyas, 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: 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 influenced by udana and its influence begins from the region of vishuddhi chakra. It also maintains the precise link between the brain and the heart. In addition, udana ushers the minor pranas (see below) in carrying out their activities due to its close proximity to them. All the five minor pranas function due to 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 for the hands and the feet).

Subtle level. Udana allows one to perform positive mental work. It is responsible for sweet, melodious and impressive speech. It allows for the exchange of prana between the head and heart, thereby establishing the relationship between the gross and causal bodies. It maintains the relationship between the koshas. Udana is experienced as upwelling flows of light down the arms and legs and up through the head.

Indications of imbalance. An irregular udana causes breathing troubles, ineffectiveness in physical and mental work, inability to think clearly or express oneself, uncoordinated speech, weakened will, and lack of cheer.

Vyana

Physical level. Vyana, the fifth prana, 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 makes one to continue. This ‘second wind’ is the vyana experience. Vyana also regulates and coordinates all the muscular movements, aids in sending impulses to different parts of the body, and causes the flow of perspiration and gooseflesh. Vyana causes all the prana, major and minor, to function by being their accessory.

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 koshas. In the conditions of excitement, due to its swift motion, it makes the mind excited and deluded. The motion of consciousness becomes intense in such times.

Indications of imbalance. When vyana, the expansive energy, is imbalanced, there is lack of coordination, tremors, inability to reach out to people, and the mind is erratic.

Density and colour of the pranas

The five pranas have varying densities of ionic fields. Udana is the least dense, then follow prana, samana and apana. Vyana, which flows throughout the whole body, has a density which is the average of all the others. The subtle fields of the pranas may be visualised as swirling clouds of differing colours and hues, capable of expanding and contracting. The colours are created due to the emission of photons, when electrons change their energy levels from higher to lower frequencies.

The Aitareya Upanishad describes the colours of the different pranas thus (5:34-37):

लाक्षणं हरितयोः प्राणस्य प्रकीर्तिः । अपानात्त वर्णे तु इन्द्रगोपवर्णकः ।

सामवत् दूरमिप्ये पीतोलमायतमु । अपानल्प स्थानप्रभा ख दर्शनीयक्षम्म ।

Prana is said to be blood-red, the colour of ruby or coral; apana is the colour of indica gope (an insect) which is white or red in colour; samana is in between the colour of pure milk and crystal (oily and shining), udana is opalescent (pale white), and vyana is the colour of ankur (a ray of light).

Union of prana and apana

Of the five pranas, the two most influential are prana and apana. The Shiva Samhita (3:60) states:

अग्रौ प्राणपन एते मुख्या ह्युर्यान् पुनः । तावेव श्रेष्ठतो ज्ञेया दीर्घजीविन्योर्भागिनी ॥

Out of the ten (major and minor pranas), the first five are the leading ones; even among these, prana and apana are the higher agents.

Prana and apana are the two opposite forces in the physical body; prana moves upwards from the navel and gains downwards. Apana moves down towards the perineum. It is drawn down to mooladhara, which is associated with the earth element, the grossest form of manifestation. There it generates desires and interacts with the world. Under the influence of prana, the consciousness is drawn upwards towards sahasrara and, with the unsatisfied dimension, then it experiences its higher nature.

In the practice of yoga the direction or movement of prana and apana are changed. The natural flow of prana is directed downwards and the downward flow of apana is reversed upwards. In this way both these towards one another and meet at this in the middle. At this meeting point the gross and the outer, the mundane and the spiritual are brought together and united, the kundalini awakens.

In the fourth chapter of the Bhagavad Gita, Sri Krishna instructs Arjuna on raja yoga and hatha yoga. His basic advice is unite prana with apana or unite apana with prana (4:29):

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे । अपानप्राणगति रुद्ध्वा प्राणायामपरायणाः ॥

Apana is absorbed in prana (by some), or prana in apana, by others; by restraining the courses of prana and apana, (the yogi) wholly occupied in pranayama.

The union of prana and apana, or apana and prana, or the suspension of both, can be attained through the practices of yoga. There are many practices for bringing about this union. When sadhana is practised and the inspired breath is taken to the region of samana, prana and apana unite at this centre. The practices of kriya yoga bring about these higher dimensions of yoga, mostly handled with kriyas yoga. It depends on which kriya is performed, mools bandha stops apana from descending, and uddiyana handles stops prana from ascending. In this way both prana and apana take place at ajna chakra. This is one of the most important aims of yoga.

Until the practitioner is able to channel these two forces, he continues to be under the influence of duality and his mind remains disrupted. The Yoga Chudamani Upanishad says (v. 21):

आर्किरो भुक्तदृरेव चलश्चेतसा । अपाणौत्तनभिर्निविवेषो जीवो न तिष्ठति ॥

Just as a ball goes up and down when thrown by the hand, similarly, the individual soul is thrown up (and down) by the movement of prana and apana (and therefore) does not remain still.

Five minor pranas

Along with the five major pranas, there are five minor or upa pranas, actually called pancha vayu. These are: naga, koorma, krikara, devadatta and dhananjaya. The pancha vayus are grosser and more limited manifestations of energy compared to the pancha pranas. The Chhandogya Samhita qualifies the difference between the two by calling them atma vayu and outer vayus. It must however be mentioned that most other scriptural authorities use upa pranas to refer to all the pancha pranas. The Hatha Yoga Pradipika uses the term vayu and prana interchangeably throughout its slokas; the Gheranda Samhita refers to the ten vayus and so the Yoga Chudamani Upanishad even refers to a categorical distinction in the usage of the terms ‘pancha prana’ and ‘pancha vayu’. This distinction is preferable as the conceptual division of prana at the level of the pancha prana and the pancha vayus is genuinely distinct.

Naga. This field of activity is agitated, naga becomes active and tries to throw the agitated air out of the stomach, causing vibrations in colour, prana and samana. Naga remains inactive as long as the diet and digestion are healthy. In the state of meditation, naga does not function.

Koorma. This field causes the blinking of the eyes and keeps the eyes healthy, moist and protected. It enables one to see all objects. The eyes shine due to the energy of koorma and one appears impressive. When koorma is under control, the yogi can keep his eyes open for hours, performing trataka. Although koorma operates in a small area, it has a lot of force and during meditation it makes concentration firm and deep.

Krikara. This field causes yawning, hunger and thirst, and assists in respiration. Due to its relation with yawning, its origin is sloth and lethargy. When krikara is controlled with practice, sloth and sleep are overcome, hunger and thirst are controlled, and sweet secretions begin to flow in the mouth. The control of krikara is especially helpful during fasting and samadhi.

Devadatta. This field causes sneezing and aids in respiration. It becomes activated in sharp or irritating smells and causes pain in the mouth in more intense conditions. In its subtle state, devadatta enables the practitioner to experience divine smells.

Dhananjaya. This field pervades the whole body and is related to the organs of touch. It influences the work of the muscles, arteries and veins, and the skin. The swelling experienced during sleep is due to the motion of dhananjaya. During a tamasic state it reinforces sloth in the body. Dhananjaya is the last prana to leave the body after death and is responsible for the decomposition of the body.

Prana vidya and pranayama

Although the ten pranas (major and minor) are identified separately, they work in synchronicity to take every physical action in its rightful conclusion; for example, in the process of swallowing food, prana helps to take the food down the oesophagus, samana facilitates its digestion, vyana circulates the nutrients, apana eliminates the waste material, and udana carries the energy derived from the food for physical work. The Prashnopanishad draws an analogy between: the pancha pranas and Indra, likening prana, vyana and udana to the signs fire, samana to the priest, mind to the host, and udana to the fruit of sacrifice. The pranic process is indeed equivalent to the yajna process: energy is fed, life is infused, and energy is emitted through channels. Therefore, when all the pranas are balanced, the body and mind are in a state of optimum harmony. However, this is not usually the case. Due to overuse and misuse, the pranas of one or more points act in a state of imbalance.

In the course of daily life, worry and stress use maximum prana, so that the pranic fields become exhausted and discharged. This in turn causes fatigue, depression, and inefficient digestion and circulation. As this vicious cycle continues, the body does not have the strength to walk, work or think, and the smallest disturbance causes nervousness and anxiety. In order to break the cycle of this, the pranas need to be charged constantly, so their functioning is optimised and balance is maintained. This is the first objective of pranayama, which changes and replenishes the pranas through the practices. When the pranas are sufficiently charged, they are awakened.

During the practice of prana vidya, one realises the awakened prana. The practitioner becomes intensely aware of each individual prana, its movement and psychic perception. However, one can also begin to appreciate the nature of the different pranas by observing and concentrating on the different actions caused by them. Through the realisation of the pranas, consciousness is realised. The awareness of prana is a particular area can become the medium of experience of consciousness in the intelligent principle in that region. As the pranas pervade the gross as well as subtle functions, the deeper their realisation, the subtler is the perception of consciousness. When the realisation of the pranas is sufficiently intense, the yogi can guide these forces and transform their qualities as required.

---

Related Concepts

• Prana — the principle that takes these five expressions in the body
• Pranayama — the practice that works with the five pranas
• Nadis — the channels through which the five pranas flow
• Chakras — the vortices that mark the centres of pranic activity
• Pancha Kosha — the koshas within which the pranas operate (particularly pranamaya)
• Vagus Nerve — the contemporary mapping for the autonomic side of pranic activity
• Cortisol Awakening Response — the cortisol dynamic that pranic stress mirrors
• Metabolic Flexibility — the metabolic substrate that samana governs at the digestive level
• Sandhya — the temporal windows when pranic balance is most accessible
• Sadhana — the daily practice through which pranic balance is cultivated
• Pratyahara — the practice that conserves the pranas
• Yoga Nidra — the practice that allows the pranas to settle and rebalance
• Surya Namaskara — the morning movement that activates all five pranas in sequence
• Bihar School of Yoga — the lineage institution within which this teaching is held
• Swami Niranjanananda Saraswati — the author of the primary source text
• Swami Satyananda Saraswati — the guru in whose lineage the text was written

---

Sources

Primary lineage source. Prana and Pranayama by Paramahamsa Swami Niranjanananda Saraswati, published by Yoga Publications Trust, Bihar School of Yoga, Munger. Chapter 5 (Pancha Prana: Pranic Force Fields) is the structural basis for this page.

Foundational classical references.

• Brihadaranyaka Upanishad (3:7:15) on the intelligent soul placed in prana
• Aitareya Upanishad (5:34-37) on the colours and densities of the five pranas
• Yoga Chudamani Upanishad (v. 21) on the soul moved up and down by prana and apana
• Bhagavad Gita (4:29) on the union of prana and apana as a goal of yoga
• Prashnopanishad on the pancha pranas and the yajna analogy
• Shiva Samhita (3:60) on prana and apana as the higher agents among the ten pranas
• Hatha Yoga Pradipika, Gheranda Samhita, and Goraksha Samhita on the practical techniques (mool bandha, uddiyana bandha, kriya yoga) for the union of prana and apana

Contemporary research convergences.

• Yogendra J. et al., “Beneficial effects of yoga lifestyle on reversibility of ischaemic heart disease.” Journal of the Association of Physicians of India 52 (2004): 283–289. (Bears on the cardiac region of prana proper.)
• Brown R. P. and Gerbarg P. L., “Yoga breathing, meditation, and longevity.” Annals of the New York Academy of Sciences 1172, no. 1 (2009): 54–62.
• The contemporary literature on the enteric nervous system and the gut-brain axis (relevant to the samana sphere of digestion and the integration of nervous and digestive function).

Cross-reference for the underlying principle: Prana. For the practice through which the five pranas come into balance: Pranayama. For the channels through which they flow: Nadis.