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| '''Prana''' ({{lang-sa2|प्राण}}, {{IAST1|prāṇa}}) is the ] for "]" (from the root ''{{IAST|prā}}'' "to fill", cognate to Latin ''plenus'' "full"). | |||
| {{refimprove|date=April 2008}} | |||
| It is one of the five organs of vitality or sensation, viz. ''prana'' "breath", '']'' "speech", ''caksus'' "sight", ''shrotra'' "hearing", and '']'' "thought" (nose, mouth, eyes, ears and mind; ]. 2.7.1). | |||
| ⚫ | |||
| In ] philosophy, it is the notion of a vital, ]-sustaining force of living beings and ], comparable to the Chinese notion of ]. Prana is a central concept in ] and ] where it is believed to flow through a network of fine subtle channels called ]. The ''Pranamaya-kosha'' is one of the five ]s or "sheaths" of the ] | |||
| Prana was first expounded in the ], where it is part of the worldly, physical realm, sustaining the body and the mother of thought and thus also of the ]. Prana suffuses all living form but is not itself the ] or individual soul. | Prana was first expounded in the ], where it is part of the worldly, physical realm, sustaining the body and the mother of thought and thus also of the ]. Prana suffuses all living form but is not itself the ] or individual soul. | ||
| ==Nadis== | |||
| ⚫ | |||
| {{see|Nadi (yoga)}} | |||
| ⚫ | </ref> mentions circumstances where pranayama techniques might disrupt the balance of a person's life |
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| ⚫ | In ], the three main channels of Prana are: the ], the ], and the ]. Ida relates to the left side of the body terminating at the left nostril and pingala to the right side of the body terminating at the right nostril. In some practices, alternate nostril breathing balances the prana that flows within the body. When prana enters a period of uplifted, intensified activity, the ] tradition refers to it as '''Pranotthana'''.<ref>Sovatsky, Stuart (1998) ''Words from the Soul: Time, East/West Spirituality, and Psychotherapeutic Narrative''. Suny Series in Transpersonal and Humanistic Psychology, New York: State University of New York Press.</ref> | ||
| ==The Five Pranas== | |||
| In practical terms, prana can be explained in various ways. Feelings of hunger, thirst, hot, cold, etc. in the body could, according to this worldview, be interpreted as pranic manifestations. All physical feelings or energies that arise or flow within the body might also be interpreted as evidence that prana is at work. The presence of prana is said to be what distinguishes a living body from a dead one. When a person (or any other living being such as an animal) dies, the prana, or life force, is thought to leave the body through one of several orifices. | |||
| ⚫ | In ], the Prana is further classified into subcategories, referred to as ''pranas''. According to Hindu philosophy these are the vital principles of basic energy and subtle faculties of an individual that sustain physiological processes. There are five pranas or ''vital currents'' in the Hindu system:<ref>Rammurti S. Mishra ''Yoga Sutras : The Textbook of Yoga Psychology''</ref> | ||
| ⚫ | |||
| #'''Prana''' : Responsible for the beating of the ] and breathing. Prana enters the body through the breath and is sent to every ] through the ]. | #'''Prana''' : Responsible for the beating of the ] and breathing. Prana enters the body through the breath and is sent to every ] through the ]. | ||
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| #'''Vyana''' : Responsible for the expansion and contraction processes of the body, eg. the voluntary muscular system. | #'''Vyana''' : Responsible for the expansion and contraction processes of the body, eg. the voluntary muscular system. | ||
| ==Pranayama== | |||
| The pranas constitute the second sheath (kosa) of a human being (who is essentially the ] or the Self). The koshas are listed below. | |||
| ⚫ | ] is the practice in which the control of prana is achieved (initially) from the control of one's breathing. According to Yogic philosophy the breath, or air, is merely a gateway to the world of prana and its manifestation in the body. In yoga, pranayama techniques are used to control the movement of these vital energies within the body, which is said to lead to an increase in vitality in the practitioner. | ||
| The practice of these techniques is not trivial, and Kason (2000)<ref>Kason, Yvonne (2000) ''Farther Shores: Exploring How Near-Death, Kundalini and Mystical Experiences Can Transform Ordinary Lives''. Toronto: HarperCollins Publishers; Revised edition. | |||
| # Annamayakosha (Gross Body) | |||
| ⚫ | </ref> mentions circumstances where pranayama techniques might disrupt the balance of a person's life. | ||
| # Pranamayakosha (Vital Air Sheath) | |||
| # Manomayakosha (Mental Sheath) | |||
| # Vigyanamayakosha (Intellectual Sheath) | |||
| # Anandmayakosha or Karanamayakosha (Causal Sheath) | |||
| ] or seminal energy is said to be "the Prana of Pranas". | |||
| ==See also== | ==See also== | ||
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| ==References== | ==References== | ||
Revision as of 13:27, 14 June 2008
Prana (Template:Lang-sa2, Template:IAST1) is the Sanskrit for "breath" (from the root prā "to fill", cognate to Latin plenus "full"). It is one of the five organs of vitality or sensation, viz. prana "breath", vac "speech", caksus "sight", shrotra "hearing", and manas "thought" (nose, mouth, eyes, ears and mind; ChUp. 2.7.1).
In Vedantic philosophy, it is the notion of a vital, life-sustaining force of living beings and vital energy, comparable to the Chinese notion of Qi. Prana is a central concept in Ayurveda and Yoga where it is believed to flow through a network of fine subtle channels called nadis. The Pranamaya-kosha is one of the five Koshas or "sheaths" of the Atman
Prana was first expounded in the Upanishads, where it is part of the worldly, physical realm, sustaining the body and the mother of thought and thus also of the mind. Prana suffuses all living form but is not itself the Atma or individual soul.
Nadis
Further information: Nadi (yoga)In Yoga, the three main channels of Prana are: the ida, the pingala, and the sushumna. Ida relates to the left side of the body terminating at the left nostril and pingala to the right side of the body terminating at the right nostril. In some practices, alternate nostril breathing balances the prana that flows within the body. When prana enters a period of uplifted, intensified activity, the Yogic tradition refers to it as Pranotthana.
The Five Pranas
In Ayurveda, the Prana is further classified into subcategories, referred to as pranas. According to Hindu philosophy these are the vital principles of basic energy and subtle faculties of an individual that sustain physiological processes. There are five pranas or vital currents in the Hindu system:
- Prana : Responsible for the beating of the heart and breathing. Prana enters the body through the breath and is sent to every cell through the circulatory system.
- Apana : Responsible for the elimination of waste products from the body through the lungs and excretory systems.
- Udana : Responsible for producing sounds through the vocal apparatus, as in speaking, singing, laughing, and crying. Also it represents the conscious energy required to produce the vocal sounds corresponding to the intent of the being. Hence Samyama on udana gives the higher centers total control over the body.
- Samana : Responsible for the digestion of food and cell metabolism (ie. the repair and manufacture of new cells and growth). Samana also includes the heat regulating processes of the body. Auras are projections of this current. By meditational practices one can see auras of light around every being. Yogis who do special practise on samana can produce a blazing aura at will.
- Vyana : Responsible for the expansion and contraction processes of the body, eg. the voluntary muscular system.
Pranayama
Pranayama is the practice in which the control of prana is achieved (initially) from the control of one's breathing. According to Yogic philosophy the breath, or air, is merely a gateway to the world of prana and its manifestation in the body. In yoga, pranayama techniques are used to control the movement of these vital energies within the body, which is said to lead to an increase in vitality in the practitioner. The practice of these techniques is not trivial, and Kason (2000) mentions circumstances where pranayama techniques might disrupt the balance of a person's life.
See also
References
- Sovatsky, Stuart (1998) Words from the Soul: Time, East/West Spirituality, and Psychotherapeutic Narrative. Suny Series in Transpersonal and Humanistic Psychology, New York: State University of New York Press.
- Rammurti S. Mishra Yoga Sutras : The Textbook of Yoga Psychology
- Kason, Yvonne (2000) Farther Shores: Exploring How Near-Death, Kundalini and Mystical Experiences Can Transform Ordinary Lives. Toronto: HarperCollins Publishers; Revised edition.