what is the meaning of pran,apan,saman,vyan,udan .?

12 Answers

  • 1 decade ago
    Favourite answer

    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).

    Prashna Upanishad II.13:

    "praanasyedam vashe sarvam tridive yatH pratishhthitamHh |

    maateva putraanH rakshasva shriishcha pragyaam cha vidhehi na iti"

    '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.'

    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.


    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.

    Prana Vayu governs the movement of energy from the head down to the navel, which is the Pranic center in the physical body.


    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.

    Apana Vayu governs the movement of energy from the navel down to the root chakra.


    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.

    Udana governs the movement of energy from the navel up to the head.


    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.

    Samana Vayu governs the movement of energy from the entire body back to the navel.


    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.

    Vyana Vayu governs the movement of energy out from the navel throughout the entire body.

    Pranas in harmony:

    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.

    Pranas in Creation of the Physical Body:

    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.

    Pranas in breathing:

    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.

    Pranas in Mind Control:

    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.

    Pranas in Spiritual Aspects:

    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).

    Pranas in yogic practices, The Pranayama:

    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.

    Pranas in mantra and meditation:

    Breathing practices work with Pranamaya Kosha. 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 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.

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  • Krista
    Lv 4
    4 years ago

    It depends what you are asking. Are you asking whether the English word "god" has a meaning; and if so what is it? Or are you asking whether "God (the Creator" has meaning in who He is and what He does? The first question about the Eng word "god"; well to be honest, I do NOt know what is the origin of the word. I guess I can check online, but that would be me just regurgitating what someone else has written. I tend to think of the Eng word "god" to refer to "a or the Creator". When used of the biblical God, then I would refer to "God" as meaning "the uncreated Creator who is full of power and might; a king who has the right and ability to judge, but is not confined to a physical form" As for whether the God of the Bible has meaning... I would say that the question is the wrong way round: the God of the Bible is the means by which ALL else has meaning. No thing can have meaning unless the God of the Bible is truly who He says He is. I understand then that this implies that one has to accept that the God of the Bible - 1 - Exists 2 - Can be experienced by mankind 3 - The Bible is an accurate account of God communicating with mankind (in its original language) I guess what could help answer the second question is "Why should anything have meaning?" Or better still "Why are humans looking for meaning in things?" across ALL cultures throughout all of recorded history... Hope this helps

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  • bolte
    Lv 4
    4 years ago

    Prana Meaning In English

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  • 1 decade ago

    The puja or worship of God in Hinduism involves naivedyam or offering food to the God. The God is supposed to represent the life forces and all the forces thus are offered food 1)Praanaya(swaha)- the respiratory system2) Vyaana-the circulatory system 3)Samaana-the digestion or assimilation4)apaana-the excretory system(Apaana vayu means the gas let out of the digestive system)5)udaana-(prevention of) reversal . All the forces are symbolically satisfied in the procedure of worship which is supposed to represent every aspect of life and its forces offered respects with things available in nature.

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  • 1 decade ago

    5 more gases move within our body. THANNJEYAN is the last gas to leave the body when death results.

    Pritvi 12", Appu 8" Theyu 8", Vayu 4" Akash 1" run in our body.More advaced is :--PRANA=soul' vibration= 21600 times/ day. (As we age= death) It moves between Ajna chakra & Root chakra. (2) APANA= fire, digests food, remove the wastes, (3) VYANA= action =touching sense (4) UDHANA= sound= makes body grow (5) SAMANA= equaliser=pulls the essence of food from nabi (6)KURMA=yawning= makes to smile, facial expressions, (7) DEVADATTA= fighting= makes to move (8)NAGA=sneezing=lazy, relaxing & swelling + vomitting (9)GIRIHARA= crying, sneezing (10) THANANJEYA= body swells, disease, death

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  • Anonymous
    1 decade ago

    haha, sounds like you're speaking in tounges. Go to your local church, and hunt around for an interpreter. They usually hang out in churches, and also if you speak in tounges, no one really knows what you're saying but you. Just listen to your soul, it will show you the way. and meanwhile, look for that interpreter. Tounges should not be spoken without one, cause there's evil tounges as well as angelic.

    Akheme ana tula see diabi nacha! :)

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  • 1 decade ago

    Pranayam term is formed of joining two words- pran and ayam. It means strengthening and expanding the life force. Pran is the life energy or force, which empowers all the work of mind, body and senses. Without pran, our body is dead.

    Ayam means expanding or strengthening this pran. It is essential for keeping our body and mind healthy and powerful. Pranayam is important for protecting us from diseases, sickness.

    It is very important to understand the methods of pranayam before actually practicing it.

    Pranayama: Basics of Pranayam

    Pranayam term is formed of joining two words- pran and ayam. It means strengthening and expanding the life force. Pran is the life energy or force, which empowers all the work of mind, body and senses. Without pran, our body is dead. Pran is also responsible for keeping our mind and body healthy. When this power gets reduced or blocked, our body is diseased.

    There are five types of pran- pran, apan, saman, vyan and udan. They are located at different places in our body and perform to keep it healthy.

    Ayam means expanding or strengthening this pran. It is essential for keeping our body and mind healthy and powerful. Pranayam is important for protecting us from diseases, sickness. Correct practice of pranayam will eradicate diseases from roots.

    It is very important to understand the methods of pranayam before actually practicing it.

    - Use a sheet spread on the floor while practicing pranayam, and keep your back, neck and head straight.

    - After daily routine in the morning, practice it empty stomach. In case you are doing it in evening, do it at least 5 hours after lunch.

    - Pranayam mudra is used for pressing nostrils through thumb, ring finger and little finger. First and middle fingers are not used.

    - Inhaling of breath is called purak, holding is called kumbhak and exhaling is called rechak. In yoga, exhaling is must before you inhale.

    - It is important to hold your breath in pranayam, but during illness, it can be practiced without holding of breath.

    - Mulbandh, Uddiyan Bandh and Jalandhar Bandh are important in pranayam. Rectum is held upward in Mulbandh. Uddiyan Bandh is holding stomach inward after exhaling and Jalandhar Bandh is pressuring muscles of neck and bending chin forward.

    - In Pranayam, breath is held as per the requirement and released slowly. The ratio between purak, kumbhak and rechak is 1:4:2

    - Person practicing pranayam should eat satvik and light food.

    Source(s): www.hinduwebsite.com/hinduism/concepts/ayurveda.asp
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  • 1 decade ago

    Prana is not the air we breath in... in fact when prana enter the

    body, or leave body, breathing happens.

    Prana shakti is continuously required by us for our day to day

    work...and understanding how prana work, will enhance the speed of our Sadhna

    when Prana enter the body, it is divided into 5 major parts which are :-






    there are five other sub-divisions too, but they are negligible.

    As per Goraksh-sahmita, these prana after chaning into the five types do their respective jobs in the body which is

    Praan : This part of pran remains from nostrils to heart... its

    job is to help in respiration, digestion, making sweat, semen and urine.

    Apaan : this prana shakti works in the area from navel to feet. Its job is to help in excetion, taking the baby out of womb,

    ejeculation, and throwing the respiration out of lungs.

    Saman : this prana lives from heart to navel. Its job is to

    distribute the food equally to all organs and chaging food to blood

    Vyaan: this remains near Muladhara chakra upto sushumna and is reponsible for all subtle nadis.

    Udaan: This prana lives between throat chakra and head. Its job is to keep the body upright. To connect the Universal prana with Prana, taking the astral body out during sleep, samadhi and death.

    Other smaller manifestation , like Naag-prana is responsible for sneezing, Kurmaprana is for shivering, krikarprana -hunger, devdat prana brings sleep and Dhanjay prana helps in preserving the body.

    Out of all these prana the major important for sadhna are Prana and Apaan which are controlled during Pranayama

    when the movement of Prana and apana is checked, one goes into Samadhi state, and the Udaan vayu takes the astral body out into astral worlds...even to the abode of God

    Hari Aum

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  • Anonymous
    1 decade ago

    No, I'm pretty sure it's Sanskrit. But I don't know what it means.

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  • Prema
    Lv 7
    1 decade ago

    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 präna. The air which passes through the rectum as evacuated bodily air is called apäna. The air which adjusts the foodstuff within the stomach and which sometimes sounds as belching is called samäna. The air which passes through the throat and the stoppage of which constitutes suffocation is called the udäna air. And the total air which circulates throughout the entire body is called the vyäna air. Subtler than these five airs, there are others also. That which facilitates the opening of the eyes, mouth, etc., is called näga air. The air which increases appetite is called krkara air. The air which helps contraction is called kürma 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.

    ähuù çaréraà ratham indriyäëi

    hayän abhéñün mana indriyeçam

    vartmäni mäträ dhiñaëäà ca sütaà

    sattvaà båhad bandhuram éça-såñöam


    ähuù—it is said; çaréram—the body; ratham—the chariot; indriyäëi—the senses; hayän—the horses; abhéñün—the reins; manaù—the mind; indriya—of the senses; éçam—the master; vartmäni—the destinations; mäträù—the sense objects; dhiñaëäm—the intelligence; ca—and; sütam—the chariot driver; sattvam—consciousness; båhat—great; bandhuram—bondage; éça—by the Supreme Personality of Godhead; såñöam—created.


    Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality of Godhead, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, is the cause of bondage in this material world.


    For a bewildered person in the materialistic way of life, the body, the mind and the senses, which are engaged in sense gratification, are the cause of bondage to repeated birth, death, old age and disease. But for one who is advanced in spiritual knowledge, the same body, senses and mind are the cause of liberation. This is confirmed in the Katha Upanisad (1.3.3-4,9)

    The soul is the occupant of the chariot of the body, of which the driver is the intelligence. The mind is the determination to reach the destination, the senses are the horses, and the sense objects are also included in that activity. Thus one can reach the destination, Vishnu, who is paramaà padam, the supreme goal of life. In conditioned life the consciousness in the body is the cause of bondage, but the same consciousness, when transformed into Krishna consciousness, becomes the cause for one's returning home, back to Godhead.

    The human body, therefore, may be used in two ways—for going to the darkest regions of ignorance or for going forward, back home, back to Godhead. To go back to Godhead, the path is mahat-sevä, to accept the self-realized spiritual master. Mahat-seväà dväram ähur vimukteù [SB 5.5.2]. For liberation, one should accept the direction of authorized devotees who can actually endow one with perfect knowledge. On the other hand, tamo-dväraà yoñitäà saìgi-saìgam: if one wants to go to the darkest regions of material existence, one may continue to associate with persons who are attached to women (yoñitäà saìgi-saìgam). The word yosit means "woman." Persons who are too materialistic are attached to women.

    It is said, therefore, ätmänaà rathinaà viddhi çaréraà ratham eva ca. The body is just like a chariot or car in which one may go anywhere. One may drive well, or else one may drive whimsically, in which case it is quite possible that he may have an accident and fall into a ditch. In other words, if one takes directions from the experienced spiritual master one can go back home, back to Godhead; otherwise, one may return to the cycle of birth and death. Therefore Krishna personally advises:

    "Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world." (Bg. 9.3) The Supreme Personality of Godhead, Krishna, personally gives instructions on how one can return home, back to Godhead, but if one does not care to listen to His instructions, the result will be that one will never go back to Godhead, but will continue life in this miserable condition of repeated birth and death in material existence (måtyu-saàsära-vartmani).

    The advice of experienced transcendentalists, therefore, is that the body be fully engaged for achieving the ultimate goal of life (svärtha-gatim). The real interest or goal of life is to return home, back to Godhead. To enable one to fulfill this purpose, there are so many Vedic literatures, including Vedänta-sütra, the Upanisads, Bhagavad-gitä, Mahäbhärata and the Rämäyana. One should take lessons from these Vedic literatures and learn how to practice nivåtti-märga. Then one's life will be perfect. The body is important as long as it has consciousness. Without consciousness, the body is merely a lump of matter. Therefore, to return home, back to Godhead, one must change his consciousness from material consciousness to Krishna consciousness. One's consciousness is the cause of material bondage, but if this consciousness is purified by bhakti-yoga, one can then understand the falsity of his upädhi, his designations as Indian, American, Hindu, Muslim, Christian and so on. Sarvopädhi-vinirmuktaà tat-paratvena nirmalam [Cc. Madhya 19.170]. One must forget these designations and use this consciousness only for the service of Krishna. Therefore if one takes advantage of the Krishna consciousness movement, his life is certainly successful.

    SB 7.15.42

    akñaà daça-präëam adharma-dharmau

    cakre 'bhimänaà rathinaà ca jévam

    dhanur hi tasya praëavaà paöhanti

    çaraà tu jévaà param eva lakñyam


    akñam—the spokes (on the chariot wheel); daça—ten; präëam—the ten kinds of air flowing within the body; adharma—irreligion; dharmau—religion (two sides of the wheel, up and down); cakre—in the wheel; abhimänam—false identification; rathinam—the charioteer or master of the body; ca—also; jévam—the living entity; dhanuù—the bow; hi—indeed; tasya—his; praëavam—the Vedic mantra oàkära; paöhanti—it is said; çaram—an arrow; tu—but; jévam—the living entity; param—the Supreme Lord; eva—indeed; lakñyam—the target.


    The ten kinds of air acting within the body are compared to the spokes of the chariot's wheels, and the top and bottom of the wheel itself are called religion and irreligion. The living entity in the bodily concept of life is the owner of the chariot. The Vedic mantra praëava is the bow, the pure living entity himself is the arrow, and the target is the Supreme Being.


    Ten kinds of life air always flow within the material body. They are called präna, apäna, samäna, vyäna, udäna, näga, kürma, krkala, devadatta and dhananjaya. They are compared here to the spokes of the chariot's wheels. The life air is the energy for all of a living being's activities, which are sometimes religious and sometimes irreligious. Thus religion and irreligion are said to be the upper and lower portions of the chariot's wheels. When the living entity decides to go back home, back to Godhead, his target is Lord Vishnu, the Supreme Personality of Godhead. In the conditioned state of life, one does not understand that the goal of life is the Supreme Lord. Na te viduù svärtha-gatià hi viñëuà duräçayä ye bahir-artha-mäninaù [SB 7.5.31]. The living entity tries to be happy within this material world, not understanding the target of his life. When he is purified, however, he gives up his bodily conception of life and his false identity as belonging to a certain community, a certain nation, a certain society, a certain family and so on (sarvopädhi-vinirmuktaà tat-paratvena nirmalam [Cc. Madhya 19.170]). Then he takes the arrow of his purified life, and with the help of the bow—the transcendental chanting of praëava, or the Hare Krishna mantra—he throws himself toward the Supreme Personality of Godhead.

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  • Carl F
    Lv 4
    1 decade ago

    Sounds german to me? What do you think?

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