— The Mysterious Human Body —
The human soul remains connected to the gross body for the purpose of interacting with the world and its affairs. In other words, the subtle body serves as a medium for the soul to stay linked with the physical world and to perform worldly functions. Although these subtle bodies are intangible, their activities are powered by the presence of the soul. Just as machines operate through some form of energy, the subtle body is energized by the soul’s vital energy. When the soul identifies with the physical or subtle body, it begins to experience worldly interactions, desires, and attachments and becomes entangled in them. This process is supported by knowledge and actions.
The subtle body is composed of non-physical elements and is made up of three types of substances: solid (earth element), liquid (water element), and gaseous (fire/air elements). There is a fourth, more subtle element that joins these three—this is the vital energy known as “Pran”. Compared to the first three, this fourth element is much subtler. This component is referred to as the “Pranamay Kosh” (vital energy sheath). Since it is composed of subtle matter, it is also referred to as the Subtle Body or Ling Sharir. This subtle body is driven by the mind and intellect. Due to the mind, various desires, attachments, and thoughts arise, which further bind the soul to the body. Both mind and intellect are also considered subtle elements according to Vedanta and Yog philosophies. The mind, formed from subtle matter, is called the Manomay Kosh (mental sheath), while the intellect formed from the same is known as the Vijnanamay Kosh (intellectual sheath). Since the Pranamay, Manomay, and Vijnanamay Koshas are all made of subtle matter, they are collectively referred to as the Subtle Body or Ling Sharir.
Beyond the gross and subtle bodies, Vedanta and Yog also describe the existence of a Causal Body, known as the Karan Sharir. This body is formed from the seed or potential state of nature (Prakriti). The soul initially identifies with this causal body and thereby becomes entangled in worldly bondage. This causal state is called the Anandamay Kosh (bliss sheath). Considering the structure of these bodies or sheaths, it can be said that the soul is entangled in these three bodies or five sheaths and remains bound until liberation. Liberation comes only when the soul is freed from the bindings of all these bodies and attains its pure state of consciousness (Chaitanya Atma). This liberated state is referred to by the scriptures as “Moksh” or self-realization.
In the journey of the soul, these three bodies—gross, subtle, and causal—are of utmost importance, as they enable the soul’s experiences. Birth occurs through the acquisition of these bodies, and death is marked by their dissociation. During the course of life, the soul undergoes three states: waking (Jagrat), dreaming (Swapna), and deep sleep (Sushupti). These states are respectively associated with the gross, subtle, and causal bodies. The transcendence of all three states leads to the ultimate state, known as Param Pad (supreme state), Param Nirvan, or liberation (Moksh).
— Introduction to Vayus —
The air we breathe holds more than just the well-known gases like oxygen, hydrogen, and nitrogen. It contains an additional, subtle element—one that remains beyond the scope of modern scientific understanding due to its intangible nature. Ancient yogis of India recognized this element as Pran, the “vital life force.” When breathing is consciously and properly regulated, the dormant power of Pran becomes active. For the yogi, therefore, respiration is far more than a biological process—it is a gateway to harnessing this vital force.
In the ancient Sanskrit scriptures and classical yog literature, the term Pran is rich with multiple meanings, depending on the context. At times, Pran refers to the fundamental life force that animates all living beings. In other instances, it signifies the involuntary functions of the body that sustain life. Sometimes, Pran is described as the energy driving nerve impulses and motor functions, guiding every movement of the body. Most commonly, however, Pran is associated with breath and the act of breathing.
Taken together, these interpretations affirm that Pran is essential to all aspects of life. It is Pran that sparks the first breath of a newborn. The rhythmic beating of the heart and the rise and fall of the lungs are also initiated by Pran. It is the subtle dynamo of Pran that powers the intricate workings of the body, mind, and intellect.
— 5 Major Vayus and their Functions —
In yogic philosophy and the ancient Indian systems of health and spirituality, Pran is regarded as the fundamental life force or vital energy that sustains all forms of life. It is not limited to the act of breathing, but rather, it is the subtle, dynamic energy that flows through the entire body, mind, and consciousness. Pran energizes every cell and organ, powering the body’s internal systems including the respiratory, circulatory, digestive, excretory, reproductive, and nervous systems. When this pranic energy begins to function within the physical body to support these vital functions, it is referred to as Vayu, meaning “air” or “movement.” The term Vayu implies not just breath or air in the literal sense, but the intelligent motion and distribution of Pran across different systems and regions of the body. In this way, Pran becomes Vayu when it manifests as functional energy, guiding physiological activities through subtle channels known as Nadis. According to yogic teachings, understanding and regulating this flow of Pran is essential for maintaining physical health, emotional stability, and spiritual evolution. Through practices like Pranayam, Asan, and Meditation, one can harmonize the Vayus and awaken higher states of awareness.
Let us now explore the five major Vayus in detail, understanding their unique roles in governing vital functions and balancing the body’s pranic energy.
1. Pran Vayu
Pran Vayu is the primary among the five vital airs and is responsible for controlling the respiratory and circulatory systems. It governs the region from the nostrils to the chest, and its seat is located near the heart and lungs. This vayu plays a vital role in the intake of breath and the circulation of life-sustaining energy throughout the body. Often referred to as the “Vital Life Force,” it is considered the most essential of all vayus. When Pran Vayu stops functioning, life itself comes to an end, highlighting its significance in sustaining existence. It ensures the smooth flow of oxygen and energy, maintaining balance and vitality in the body.
Color of Pran Vayu
As stated in Amrutanadopanishad
The color of Pran Vayu is —
“रक्तवर्णो मणिप्रख्यः प्राणवायुः प्रकिर्तितः।”
In Amrutanadopanishad – 36, Prana Vayu is associated with a radiant red color, comparable to the brilliance of a red diamond. This vibrant hue symbolizes life, energy, and the dynamic force that fuels our physical and energetic systems.
2. Saman Vayu
When Pran functions within the digestive system, it is called Saman Vayu, meaning the “equalizing” vital air. This vayu manifests as the digestive fire (agni) responsible for breaking down food and maintaining balance in the body’s internal environment. Its primary seat is the stomach, but its influence extends from the abdominal area up to the chest. Saman vayu plays a crucial role in digesting food by working alongside the natural heat in the abdomen. It also helps move chyle (a milky bodily fluid formed during digestion) and other fluids through the body, ensuring proper nourishment and circulation.
Color of Saman Vayu
As stated in Amrutanadopanishad
The color of Saman Vayu is —
“समान्स्तु द्वयोर्मध्ये गोक्षीरधवलप्रभः।”
Saman vayu is described as having a white color like Cow’s milk, symbolizing purity and smooth flow. This gentle, soothing hue reflects its role in harmonizing and regulating digestion and the movement of fluids, contributing to the body’s overall equilibrium and health.
3. Apan Vayu
When Pran functions within the excretory and reproductive systems, it is referred to as Apan Vayu, meaning the descending vital air. Apan Vayu is primarily seated in the region near the anus and governs the downward movement of bodily substances. Its sphere of influence extends from the lower abdomen down to the soles of the feet. This vital air is responsible for the elimination of waste materials from the body as well as supporting reproductive functions, ensuring the proper expulsion and flow within these systems.
Color of Apan Vayu
As stated in Amrutanadopanishad
The color of Apan Vayu is —
“अपानस्तस्य मध्ये तु इन्द्रगोपसमप्रभः।“
The color associated with Apan vayu is a deep, dark red, often compared to the rich, intense hue of an insect called “Indragop”. This dark red shade symbolizes its powerful and grounding energy that facilitates essential bodily processes related to cleansing and regeneration.
4. Udan Vayu
When Pran manifests through the nervous system, it is known as Udan Vayu, the “ascending” vital air. This vayu is primarily situated in the throat region, with its influence extending upward from the throat to the hypothalamus at the center of the brain. Udan vayu is mainly responsible for speech, articulation, and singing, facilitating vocal expression and communication.
Beyond these functions, its unique role is “unnayan”, which means counteracting gravity and enabling upward movement. This quality is why yogis are said to harness Udan vayu to achieve levitation or lightness of the body. Additionally, Udan vayu supports the reflexes involved in maintaining an upright posture, promoting bodily growth, agility, and a sense of lightness. Its energy uplifts both body and mind, linking physical movement with mental elevation.
Color of Udan Vayu
As stated in Amrutanadopanishad
The color of Udan Vayu is —
“आपांडर उद्दानश्व।“
The color associated with Udan vayu is whitish, resembling the pure, lustrous shade of a conch shell, symbolizing clarity, purity, and spiritual lightness.
5. Vyan Vayu
When the pranic force becomes active throughout the entire body, it is known as Vyan Vayu, the assimilating or diffusing vital air. This vayu plays a crucial role in the physiological process of Grahan, which means “receiving” or “absorbing.” Vyan is responsible for distributing the essence of nourishment—assimilating nutrients absorbed by the digestive system and circulating them to all the tissues and organs. Unlike the other vayus that have fixed centers of activity, Vyana has no single seat because its influence extends across the entire body. It supports and coordinates the functions of all other vital airs, ensuring a state of balance, integration, and harmony within bodily processes. Vyana governs blood circulation, joint movement, and muscular coordination, contributing to overall vitality. It is often associated with internal regulation and systemic equilibrium. Without Vyan vayu’s proper function, the body’s communication and cooperation among systems would be impaired.
Color of Vyan Vayu
As stated in Amrutanadopanishad
The color of Vyan Vayu is —
“व्यानो हर्चिसमप्रभः।“
Vyan vayu is said to be fiery in color—radiant and vibrant like Agni (fire).
— For Yogis, understanding the Vayus is essential —
In his authoritative commentary on Patanjali’s Yog Sutras, the revered Sage Vyasa refers to the five vital airs (Panch Vayus) as Samastendriya-Vrutti, meaning they are responsible for energizing and directing the activities of all the sensory and motor organs of the body. These ten sense organs, known as “Indriyas”, are divided into two categories: the five organs of perception (Gnanendriyas)—hearing, tasting, smelling, seeing, and touching—and the five organs of action (Karmendriyas)—speech, locomotion, manipulation, elimination, and reproduction. The five vayus coordinate and maintain the proper functioning of these ten faculties, ensuring that both sensory input and physical response are synchronized in a balanced and effective manner.
Furthermore, these vital airs are also collectively referred to as Samanyakarana-Vrutti, which means they are responsible for harmonizing the internal workings of the being. This includes the subtle coordination of the Antahkaran, or inner instrument, which comprises the mind (Manas), intellect (Buddhi), ego (Ahankar), and consciousness (Chitt). These components govern the essential psychological functions of cognition, emotion, intention, and decision-making. Thus, the vayus not only regulate physiological processes but also uphold mental clarity, emotional balance, and inner harmony, making them integral to both physical and spiritual well-being.
— 5 Minor Vayus and their Functions —
In addition to the five principal vayus that play a fundamental role in sustaining life and regulating the major physiological systems, there exists another group of five subsidiary or minor vital airs, collectively referred to as “Upapran”. Though considered secondary in function and prominence compared to the main vayus, these Upapranas contribute significantly to the proper operation of certain reflexes and subtle bodily processes.
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Naag vayu is responsible for the function of eructation, or belching. This helps release trapped air from the stomach and supports the digestive process.
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Kurm vayu governs the blinking of the eyes, a vital mechanism for eye lubrication, protection, and overall ocular health.
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Krukal vayu controls the reflex of sneezing, which helps to clear the nasal passages and protect the respiratory system.
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Devdatt vayu is associated with yawning and inducing sleep, aiding the body’s transition into rest and maintaining proper sleep cycles.
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Dhananjay vayu is said to linger in the body even after death, and it is associated with rigor mortis, the post-mortem stiffening of the limbs.
It is traditionally believed that at the time of death, all vital airs—both major and minor—depart from the body, except for Dhananjay vayu, which remains and slowly dissipates afterward.
The five major and five minor vital airs, collectively known as Vayus, are believed to govern and coordinate the functioning of all the organs and systems within the human body. These subtle forces are responsible not only for initiating but also for sustaining and propelling every life process — from breathing and digestion to movement and cognition.
It is important to note that the vayus are not to be confused with ordinary atmospheric air or the gaseous contents within the digestive tract. Unlike the physical air we breathe, vital airs operate on a subtle energetic plane, beyond the reach of physical perception. Only those who have deep yogic experience can truly understand their nature and influence.
The profound science of Pranayam, or breath control, serves as the primary method for gaining mastery over these vital forces. Through consistent and proper practice, a Yogi gradually learns to direct, balance, and harness the vayus. This inner mastery becomes the key to controlling both the body and the mind.
Without the regulation of the vayus, true Yogic attainment remains incomplete. In fact, one is not considered a true yogi until the vayus have been brought under conscious control.
— The Three Spheres of Existence —
The ancient yogis, through deep meditation and advanced yogic practices, developed clairvoyant insight and profound inner perception. Through this heightened awareness, they realized that human beings exist simultaneously on three planes of existence, each associated with a progressively more subtle form of the body: the Physical (or gross) body, the Astral (or subtle) body, and the Causal (or mystical) body.
They further discovered that the soul, in its journey through these planes, is enveloped in five concentric sheaths or koshas, each representing a layer of consciousness:
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Annamay Kosh – the sheath of food, corresponding to the tangible physical body.
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Pranamay Kosh – the sheath of vital energy, acting as a bridge between the physical and the subtle body.
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Manomay Kosh – the sheath of mind, forming the mental structure of the astral body.
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Vignanmay Kosh – the sheath of intellect and wisdom, linking the mind to the higher causal realms.
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Anandmay Kosh – the sheath of bliss, representing the innermost mystical consciousness and forming the core of the causal body.
These sheaths symbolize the progressive refinement of consciousness. The first sheath is purely Physical, while the second through fourth pertain to the Astral plane, and the fifth sheath connects to the causal or Transcendental plane—guiding the aspirant inward on the spiritual journey of Yog.
A human being, composed of three bodies and enveloped by five sheaths, experiences existence across three distinct planes: the physical or gross material plane, the subtle or psychic plane, and the plane of mystical consciousness. Pran, the vital life force, manifests differently on each of these levels. On the physical plane, it appears as the breath or respiratory air; on the subtle psychic plane, it takes the form of vital air, known as vayu; and on the plane of mystical consciousness, it is recognized as the pure life force itself. The presence of pran is essential for life to sustain itself on any of these three planes.
— Wrapping Up : Pran (The Vital Life Force) —
The practice of Pranayam, or yogic breath control, serves to cleanse and purify the triple bodies and their five sheaths. At the beginning, a practitioner perceives prana primarily as physical breath, experiencing it within the material realm. As the practice deepens, awareness expands to recognize Pran as the subtle vital airs circulating through the astral body via delicate channels called Nadis. Ultimately, the Yogi experiences Pran as a divine energy that cleanses the mind and intellect, bringing them into unity and higher states of consciousness. Thus, Pranayam functions as a powerful psychosomatic tool for spiritual growth and the attainment of elevated consciousness.
