Vyana Vayu

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Vyana vayu is present throughout the body and holds all of the parts together.

It is the vital force that flows through the pranic channels called nadis, and influences all of the other vayus.

This vayu maintains blood circulation in the physical body, and gives the body shape, flexibility and sensitivity.

Since it is all-pervasive, vyana vayu governs the voluntary and involuntary functions of the body and regulates the immune system.

All epidemics are due to vyana vayu imbalance.

A yogic diet and other yogic practices like kriyas, asana, bandhas, mudras, pranayama and meditation help to regulate vyana vayu.

In addition to the five vital forces, the Nath tradition explains the therapeutic function and importance of five sub-vital forces called upa-pranas.

The upa-pranas are naga, krikara, kurma, devadatta and dhananjaya. The naga vayu functions are eructation and rising consciousness. Sneezing, hunger and thirst are the krikara vayu functions. The kurma vayu opens the eyelids and enables vision. Yawning is the result of the devadatta vayu. The dhananjaya vayu pervades the whole physical body, and does not leave until after death.

Prana activates the sensory organs and their perception. It influences the mind and generates thoughts. The locomotion of the body occurs through prana. Food is digested and blood is circulated according to prana, excretion and respiration are under the control of prana. It is the action and reaction. Prana is the manifestation of the creation. Therefore, all visible and invisible activities in the universe as well as in the body are the functions of the same prana. Prana governs all of the systems of the body, including the mind.

According to Patanjali, balanced prana sheds the veil of karma, allowing one’s inner light to shine through. It helps the mind to acquire and develop the capability for higher concentration, which leads to spiritual enlightenment.

Prana is vital and turbulent. Swami Svatmarama, the author of the Hatha Yoga Pradipika warns us, as we tame lions, elephants and tigers gradually, so also prana should be brought under control - otherwise it will destroy the practitioner.  By manipulating prana, one can avoid or attract disease. Violent methods are ineffective, one should try to control  prana slowly, and follow a yogic diet as suggested by a traditional yoga teacher.