Pranamaya-Kosha
Prāṇamaya-Kośa (IAST)Translation: "The Sheath of Vital Air"
A Concise Dictionary of Indian Philosophy
Sanskrit: प्राणमयकोश
Transliteration: Prāṇamaya-Kośa
Translation: "the sheath of vital air"
Definition: "The second sheath encasing the body, with its instrumentality of vital airs and the nervous system. It is located within the physical sheath. It is permeated by mental, consciousness, and bliss sheaths."
Sanskrit: प्राण
Transliteration: Prāṇa
Translation: "vital air; life breath; vitality (from the verb root an – “to breath” + pra – “forth”)"
Definition:
- It is that air which is perceptible in the mouth and nostrils. Or, it is the principle of vitality in the individual organism, whereby it is said to be all-pervading, invisible, and the life duration of all.
- The five vital airs (Prāṇa) are known as Prāṇa, the air which rises upwards; Apāna, that which moves downwards; Vyāna, that by which these two are held; Samāna, that which carries the grosser material of food to Apāna and brings the subtler material to each limb; and Udāna, that which brings up or carries down what has been drunk or eaten.
Glossary to the Record of Yoga (Sri Aurobindo)
Prāṇakośa (Pranakosha; Prana-Kosha) — the sheath (Kośa) composed of life-energy (Prāṇa), “the life sheath or vital body” through which “the life-world [Prāṇajagat] enters into relations with us”; it is “closely connected with the physical or food-sheath [Annakośa] and forms with it the gross body [Sthūla Deha] of our complex existence”.
Prāṇamaya (Pranamaya; Pranamay) — consisting of Prāṇa; nervous, vital; the vital plane.
Prāṇa — (literally) breath, “the breath drawn into and thrown out from the lungs and so, in its most material and common sense, the life or the life-breath;” the physical life-energy (Sthūla Prāṇa); the “essential life force” (Mukhya Prāṇa) which is said “to occupy and act in the body with a five-fold movement;” any one of the five workings of the vital force (Pañca-Prāṇa), especially the first of the five, associated with respiration, which “moves in the upper part of the body and is pre-eminently the breath of life, because it brings the universal Life-force into the physical system and gives it there to be distributed;” the vital being or Sūkṣma Prāṇa; the vital principle, the second of the three principles of the Aparārdha, “a middle term between Mind and Matter, constituent of the latter and instinct with the former,” being in its nature “an operation of Conscious-Force [Cit-Tapas] which is neither the mere formation of substance nor the operation of mind with substance and form as its object of apprehension,” but “rather an energizing of conscious being which is a cause and support of the formation of substance and an intermediate source and support of conscious mental apprehension.”
Kundalini: The Secret of Yoga (Gopi Krishna)
"The sympathetic and parasympathetic gangliated chains, the spinal cord, the reproductive system, and the brain are the greatest repositories of Prāṇa, or the organic vital essence in the body. This subtle organic medium is spread in every cell and part of the body, and functions as the connecting link between the superphysical cosmic Prāṇa and the flesh. The term Prāṇa repeatedly mentioned in the books on Kuṇḍalinī-Yoga, usually refers to this subtle organic medium, the bridge between spirit and matter. In the living body this medium is manipulated by cosmic intelligence residing in the immaterial universal Prāṇa or Prāṇa-Śakti. The marvelous functioning of the organic bodies, the cyclical memory of the genes, and the efficiency of the reproductive mechanisms, which stagger the intellect, depend on the superhuman intelligence present in the universal Prāṇa, the Source of all life in the cosmos. Cosmic Prāṇa exists as a boundless universe of conscious energy, as an invisible self-generated all-pervasive current of intelligent electricity of illimitable power and unlimited speed, which, coming within the range of internal perception of the Awakened Man, brings into his consciousness other universes and other subtle energies that go into the making of this marvellous creation, whereof only an infinitesimal part is apprehended generally, by man with all his senses and intelligence."
Lessons on the Upanishads (Swami Krishnananda)
"...Prāṇa is operating because of the thoughts of the mind. We can direct the Prāṇa, or the energy, in different directions by the concentration of thought of the mind. If the mind thinks only of one particular thing, the pranic energy is directed to that particular thing only."
"There are five Prāṇa. The Prāṇa, or the vital energy in us, operates in five ways. When we breath out, expel the breath, the Prāṇa is active. When we breath in, when we inhale the breath, the Apāna is active. The Vyāna is the third form of the operation of this energy. It causes circulation of blood and makes us feel a sensation of liveliness in every part of the body. The operative action of the bloodstream is pushed onward in a circular fashion throughout the body by the action of a particular function of Prāṇa called Vyāna. There is another action of the Prāṇa, which is Udāna. It causes the swallowing of food. When we put food in the mouth, it goes inside through the epiglottis and it is pushed down by the action of a Prāṇa called Udāna. Udāna has also certain other functions to perform; it takes us to deep sleep. Our Jīva consciousness, our individualized consciousness, is pushed into a state of somnolence. That also is the work of Udāna. Udāna also has a third function to perform, namely, the separation of the vital body from the physical body at the time of death. Three actions, three performances are attributed to Udāna. The fifth Prāṇa, Samāna, operates through the navel region and causes the digestion of food. It creates heat in the stomach and in the navel region, causing the gastric juices to operate, and so we feel appetite. Hunger is created, and food is digested by the action of Samāna. Thus, there are five Prāṇa: Prāṇa, Apāna, Vyāna, Udāna, and Samāna."
The Science of Pranayama (Swami Sivananda)
"“He who knows Prāṇa knows Vedas” is the important declaration of the Śruti. You will find in Vedānta Sūtra: “For the same reason, breath is Brahman.” Prāṇa is the sum total of all energy that is manifest in the universe. It is the sum total of all the forces in nature. It is the sum total of all latent forces and powers which are hidden in men and which lie everywhere around us. Heat, light, electricity, magnetism are the manifestations of Prāṇa. All forces, all powers, and Prāṇa spring from the fountain or common source, ‘Atman’. All physical forces, all mental forces come under the category ‘Prāṇa’. It is force on every plane of being, from the highest to the lowest. Whatever moves or works or has life, is but an expression or manifestation of Prāṇa. Ākāśa or ether also is an expression of Prāṇa. The Prāṇa is related to mind and through mind to will, and through will to the individual soul, and through this to the Supreme Being. If you know how to control the little waves of Prāṇa working through the mind, then the secret of subjugating universal Prāṇa will be known to you. The Yogi who becomes an expert in the knowledge of this secret, will have no fear from any power, because he has mastery over all the manifestations of powers in the universe.
This working of Prāṇa is seen in the systolic and diastolic actions of the heart, when it pumps the blood into arteries in the action of inspiration and expiration during the course of breathing; in the digestion of food; in the excretion of urine and faecal matter; in the manufacture of semen, chyle, chyme, gastric juice, bile, intestinal juice, saliva; in closing and opening of the eyelids, in walking, playing, running, talking, thinking, reasoning, feeling and willing. Prāṇa is the link between the astral and physical body. When the slender thread-link Prāṇa is cut off, the astral body separates from the physical body. Death takes place. The Prāṇa that was working in the physical body is withdrawn into the astral body.
This Prāṇa remains in a subtle, motionless, unmanifested, undifferentiated state during the cosmic Pralaya. When the vibration is set up, Prāṇa moves and acts upon Ākāśa, and brings forth the various forms. The macrocosm (Brahmanda) and microcosm (Pindanda) are combinations of Prāṇa (energy) and Ākāśa (matter).
Prāṇavadins or Haṭha Yogis consider that Prāṇa Tattva is superior to Manas Tattva, the mind-principle. They say, Prāṇa is present even when the mind is absent during sleep. Hence Prāṇa plays a more vital part than the mind. If you go through the parables in Kaushitaki and Chāndogya Upaniṣad, when all the Indriya, mind and Prāṇa fight amongst themselves as to their superiority, you will find that Prāṇa is regarded as the highest of all. Prāṇa is the oldest, for it starts its functioning from the very moment the child is conceived. On the contrary, the organs of hearing, etc., begin to function only when their special abodes, viz., the ears, etc., are formed. Prāṇa is called Jyeshtha and Sreshtha (oldest and best) in Upaniṣad. It is through the vibrations of psychic Prāṇa that the life of the mind, Saṅkalpa or thinking is kept up and thought is produced. You see, hear, talk, sense, think, feel, will, know, etc., through the help of Prāṇa and therefore Śruti declare: “Prāṇa is Brahman.”
Seat of Prāṇa
The seat of Prāṇa is heart. Though the Antaḥ-Kāraṇa is one, yet it assumes four forms, viz., (i) Manas, (ii) Buddhi, (iii) Citta and (iv) Ahaṅkāra according to the different functions it performs. Likewise, though Prāṇa is one, it assumes five forms viz., (1) Prāṇa, (2) Apāna, (3) Samāna, (4) Udāna and (5) Vyāna according to the different functions it performs. This is termed as Vṛtti Bheda. The principal Prāṇa is called Mukhya Prāṇa. The Prāṇa, joined with Ahaṅkāra, lives in the heart. Of these five, Prāṇa and Apāna are the chief agents. The seat of Prāṇa is the heart; of Apāna, the anus; of Samāna, the region of the navel; of Udāna, the throat; while Vyāna is all-pervading. It moves all over the body.
Sub-Prāṇa and Their Functions
Naga, Kurma, Krikara, Devadatta and Dhananjaya are the five sub-Prāṇa. The function of Prāṇa is respiration; Apāna does excretion; Samāna performs digestion; Udāna does deglutition (swallowing of the food). It takes the Jīva to sleep. It separates the astral body from the physical body at the time of death. Vyāna performs circulation of blood. Naga does eructation and hiccup. Kurma performs the function of opening the eyes. Krikara induces hunger and thirst. Devadatta does yawning. Dhananjaya causes decomposition of the body after death. That man is never reborn, whenever he may die, whose breath goes out of the head, after piercing the Brahma Randhra.
The Colour of Prāṇa
Prāṇa is said to be of the colour of blood, red gem or coral. Apāna which is in the middle, is of the colour of Indragopa (an insect of white or red colour). Samāna is of the colour between that of pure milk or crystal or of oily and shining colour, i.e., of something between both Prāṇa and Apāna. Udāna is of Apandura (pale white) colour and that of Vyāna, resembles the colour of Archil (or that of ray of light)."
The Upanishads: Volume I (Swami Nikhilananda)
"Two frequently used symbols of Brahman in the Upanishads are Prāṇa and Vāyu. The word Prāṇa, often inadequately translated as "breath," is used in a variety of ways. It denotes the vital organs, the breathing, and also the life principle which animates the vital organs. It is identical with Vāyu, the wind, which is the vital breath of the universe. Of Vāyu, the cosmic breath, the breath of the individual is a partial manifestation. As in the case of the fly-shuttle in a textile mill, when the Prāṇa begins to work, all the organs work. The body of an organic being lives as long as the Prāṇa inhabits it. All the organs are dependent upon the Prāṇa. "As bees go out when their queen goes out, and return when she returns, thus deed, speech, eye, mind, and ear follow the Prāṇa." "As the spokes of a wheel hold to the nave, so does all this hold to the Prāṇa." Relinquished by the Prāṇa, a living being is reduced to a corpse, without value or significance. The Chhāndogya Upanishad, quoted above, says that a man must not treat roughly his father or mother, or sister or brother or teacher; if he does so he is condemned by all. But after the Prāṇa has left them, their bodies, now corpses, may be struck even with a spear, as is done to a burning body on a funeral pyre.
Several Upanishads describe the rivalry of the organs to determine which one is supreme. Once, or example, the vital organs came to Prajāpati to learn which of them was essential to a living being. Prajāpati said: "He on account of whose departure the body seems worse than the worst—he is the best among you." The tongue (speech) departed. Having been absent for a year, it came back and asked: "How have you been able to live without me?" The organs replied: "Like mute people, not speaking, but breathing with the nose, seeing with the eyes, hearing with the ears, and thinking with the mind. Thus we lived." Then, one by one, the eyes, the ears, the mind, departed. But the body continued to live, like one blind, one deaf, or one whose mind, like that of an infant, is not yet formed. But—"the Prāṇa, when on the point of departing, tore up the other senses, as a horse, when he breaks loose, tears up the pegs to which he is tethered. They all came to him and said: "Sir, be thou our lord. Thou art the best among us. Do not depart from us."
Prāṇa is not only the life principle in the individual; it is also a cosmic principle. The Upanishads speak of the identity of the microcosm and the macrocosm: that which is manifest in the universe as a whole, with all its phenomena, finds complete expression in man as well. Thus it is said of a man that his head is heaven, his navel is the interspace, his feet the earth, his eyes the sun, his mind the moon, his mouth Indra and Agni, his ears the heavenly regions, and his Prāṇa the wind. Prāṇa, on account of its pervasiveness, is identified with Vāyu, the wind. Just as in the contest among the organs, the Prāṇa was declared to be the chief, so also in the contest among the gods—fire, the sun, the moon, and Vāyu, which are the cosmic equivalents of the organs—Vāyu came out supreme. For when all the gods became weary, Vāyu alone retained its energy. Other deities fade; but not so, Vāyu. Regarding Vāyu it is declared: "From which the sun rises and in which it sets." Prāṇa, as Vāyu, is identified with Hiranyagarbha, or Sutrātmā. "Through this Sutra, or Vāyu, this and the next life and all beings are held together." The senses, at the time of deep sleep, enter into the Prāṇa, and the deities, at the end of a cycle, into Sutrātmā, or the cosmic Prāṇa.
Thus, we find in the Upanishads that one of the most important symbols of Brahman is Prāṇa, the life principle that pervades and sustains the universe and the individual body. "Prāṇa is verily Brahman"—Prāno Vai Brahma."
Several Upanishads describe the rivalry of the organs to determine which one is supreme. Once, or example, the vital organs came to Prajāpati to learn which of them was essential to a living being. Prajāpati said: "He on account of whose departure the body seems worse than the worst—he is the best among you." The tongue (speech) departed. Having been absent for a year, it came back and asked: "How have you been able to live without me?" The organs replied: "Like mute people, not speaking, but breathing with the nose, seeing with the eyes, hearing with the ears, and thinking with the mind. Thus we lived." Then, one by one, the eyes, the ears, the mind, departed. But the body continued to live, like one blind, one deaf, or one whose mind, like that of an infant, is not yet formed. But—"the Prāṇa, when on the point of departing, tore up the other senses, as a horse, when he breaks loose, tears up the pegs to which he is tethered. They all came to him and said: "Sir, be thou our lord. Thou art the best among us. Do not depart from us."
Prāṇa is not only the life principle in the individual; it is also a cosmic principle. The Upanishads speak of the identity of the microcosm and the macrocosm: that which is manifest in the universe as a whole, with all its phenomena, finds complete expression in man as well. Thus it is said of a man that his head is heaven, his navel is the interspace, his feet the earth, his eyes the sun, his mind the moon, his mouth Indra and Agni, his ears the heavenly regions, and his Prāṇa the wind. Prāṇa, on account of its pervasiveness, is identified with Vāyu, the wind. Just as in the contest among the organs, the Prāṇa was declared to be the chief, so also in the contest among the gods—fire, the sun, the moon, and Vāyu, which are the cosmic equivalents of the organs—Vāyu came out supreme. For when all the gods became weary, Vāyu alone retained its energy. Other deities fade; but not so, Vāyu. Regarding Vāyu it is declared: "From which the sun rises and in which it sets." Prāṇa, as Vāyu, is identified with Hiranyagarbha, or Sutrātmā. "Through this Sutra, or Vāyu, this and the next life and all beings are held together." The senses, at the time of deep sleep, enter into the Prāṇa, and the deities, at the end of a cycle, into Sutrātmā, or the cosmic Prāṇa.
Thus, we find in the Upanishads that one of the most important symbols of Brahman is Prāṇa, the life principle that pervades and sustains the universe and the individual body. "Prāṇa is verily Brahman"—Prāno Vai Brahma."
The Upanishads: Volume IV (Swami Nikhilananda)
Chhāndogya Upanishads: Chapter 13, Verses 1-6
(Meditation on the Door Keepers)
(Meditation on the Door Keepers)
- Of that heart there are five doors controlled by the Devas. That which is the eastern door is the Prāṇa (the air which rises upwards) — that is the eye, which is Aditya (the sun). One should meditate on that as brightness and the source of food. He who knows this becomes bright and an eater of food.
- That which is the southern gate is the Vyāna (that by which Prāṇa and Apāna are held) — that is the ear, which is Chandrama (the moon). One should meditate on that as prosperity and fame. He who knows this becomes prosperous and famous.
- That which is the western gate is the Apāna (that which moves downwards) — that is speech, which is Agni (fire). One should meditate on that as the radiance of Brahman and the source of food. He who knows this becomes radiant and an eater of food.
- That which is the northern gate is the Samāna (that which carries the grosser material of food to Apāna and brings the subtler material to each limb) — that is the mind, that is Parjanya (the rain—god). One should meditate on that as fame and beauty. He who knows this becomes famous and beautiful.
- That which is the upper gate is the Udāna (that which brings up or carries down what has been drunk or eaten) — that is Vāyu, which is the Ākāśa. One should meditate on that as strength and greatness. He who knows this becomes strong and great.
- These are the five servants of Brahman, the door-keepers of the world of heaven. He who thus knows these five servants of Brahman, the door-keepers of the world of heaven—in his family a hero is born. He who thus knows the five servants of Brahman, the door-keepers of the world of heaven, himself attains the world of heaven.
References:
- Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
- Hartz, Richard. Glossary to the Record of Yoga (Sri Aurobindo). Retrieved from http://wiki.auroville.org.in/wiki/Glossary_to_the_Record_of_Yoga
- Krishna, Gopi (1972). Kundalini - The Secret of Yoga. Ontario, Canada: F.I.N.D. Research Trust. p. 173.
- Krishnananda, Swami (1991). Lessons on the Upanishads. Retrieved from https://www.swami-krishnananda.org/upanishad.html. p. 94, 99.
- Sivananda, Swami (2000). The Science of Pranayama. Uttar Pradesh, Himalayas: The Divine Life Society. p. 1-3.
- Nikhilananda, Swami (1949). The Upanishads: Volume I—Katha, Iśa, Kena, and Mundaka. New York, New York: Harper & Brothers Publishers. p. 83-85.
- Nikhilananda, Swami (1959). The Upanishads: Volume IV - Taittiriya and Chhāndogya. New York, New York: Harper & Brothers Publishers
