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Pandey et al. World Journal of Pharmaceutical Research
www.wjpr.net │ Vol 10, Issue 14, 2021. │ ISO 9001:2015 Certified Journal │
493
THE CONCEPT OF PRANA IN AYURVEDA
Dr. Smriti Pandey*1 and Prof. A. K. Garg2
1Lecturer, Department of Kriya Sharir, State Ayurvedic College, Lucknow.
2Professor, Retired Principal and Dean, State Ayurvedic College, Lucknow.
ABSTRACT
The word Prana literally means life but in Vedic and Ayurvedic texts it
has a vast meaning. The term is used for variety of elements as the
phenomenon of life depends on many of them. Prana is Breath in,
inhale, the breath of life, breath, respiration, spirit, vitality, life.
Ayurvedic literature contains numerous references underlining
importance of prana. Thus, term prana is mainly used as synonymous
to „vayu‟, as a type of vayu and as a subtle vitality element i.e. „subtle
prana‟. According to Rishi Parashar, nabhi is first organ to be
developed in fetus. Simply because nabhi is the place for „prana‟ along
with bodily ushma. The association of agni and prana, also it
highlights prana as a precursor. In Charak Samhita, „Dasa
Pranayatana’ is a unique concept in Ayurveda, as they are the seats of life or vitality.
Acharya Sushruta has mentioned the unique concept of the twelve prana in Sushruta
Samhita. The elements agni, soma, vayu, satwa, raja, tama, five indriya & bhutatma are
considered as prana. These twelve live attributes constitute human body. It is the vital
essence of all dhatu i.e., ojas is also considered the site for prana.
INTRODUCTION
The word Prana has a vast meaning. Prana is the life force that enters the body at birth,
travels through all the parts of the body and leaves at moment of death. Prana is the key
concept of Ayurveda. Ancient literature like Veda, Upanishads, tantra, purana, samhitas are
rich source of information about prana. The word prana is derived from the word “An” with
presuffix “pra” and “ac” and “Ghan”. At other places, some gives it derivation as the root
pr-pranati and piparti meaning to fill, to nourish, to satiate and is thus related to purna
(fullness).
World Journal of Pharmaceutical Research
SJIF Impact Factor 8.084
Volume 10, Issue 14, 493-499. Review Article ISSN 2277– 7105
*Corresponding Author
Dr. Smriti Pandey
Lecturer, Department of
Kriya Sharir, State
Ayurvedic College,
Lucknow.
Article Received on
29 Sept. 2021,
Revised on 18 October 2021,
Accepted on 09 Nov. 2021
DOI: 10.20959/wjpr202114-22310
Pandey et al. World Journal of Pharmaceutical Research
www.wjpr.net │ Vol 10, Issue 14, 2021. │ ISO 9001:2015 Certified Journal │
494
Prana has remained fundamental in Ayurvedic theories. The term is used for variety of
elements as the phenomenon of life depends on many of them. Gramatically it means
forward, in front of, forth, filling, fulfilling. When used as an adjective it means excessively.
Dictionary meaning of Prana is Breath in, inhale, the breath of life, breath, respiration, spirit,
vitality, life. Ayurvedic literature contains numerous references underlining importance of
prana.
According to Acharya Charaka, while treating „aavritta vata‟, vaidya shall particularly take
care of „prana‟ and „udana‟ as „life‟ depends on prana and „bala‟ depends on udana.[1] In
the Vatakalakaliya Adhyaya of Charak Samhita, Vayu when unvitiated, holds up the systems
and organs, has five forms – Prana, Udana, Vyan, Saman and Apana, initiates upward and
descending movements leads and organize minds, employs all sense organs in their function,
carries all sense objects, produces structural configuration of all bodily Dhatus, encourages
union in body, punctual speech, instigates touch and sound, is the origin of auditory and
tactile sense organs, is source of exhilaration and courage, stimulates Agni ( digestion),
absorbs Doshas, throws out excreta, makes the gross and subtle channels, shapes the fetus
and life span.[2]
Acharya Charak has described five types of Vayu named as Prana, Apan, Udan, Saman and
Vyan. It co-ordinates the body well while moving unimpeded in different places. Vayu is life,
strength and sustainer of creatures. Vayu is the entire world; it is the master of all.[3]
The places of Prana Vayu are Murdha (head), Uras (chest), Kantha (neck), Jihva (tongue),
Asya (mouth), Nasika (nose) and its functions are Shathiwan (spitting), Kshwathu (sneezing),
Udgar (eructation), Shvasa (respiration), Ahara (eating), etc.[4]
Pranayatan are specific seat of Prana. They are ten in number namely two Sankhas, Marma
Traya, Kantha, Rakta, Sukra, Ojas and Guda.[5] The vital breath (Prana vayu) of men resides
in heart, head and urinary bladder. Hence, one should make every effort to protect them.
The body keeps a normal heat. The main cause of this heat is the vital energy or Prana.[6]
That where vital breath of living beings is located and also all the sense organs and which is
the best of all organ is known as head.
Acharaya Sushruta stated that Agni, Soma, Vayu, Satwa, Raja, Tama, Panchendriya and
Atma are the Prana.[7] Main place of Prana is Nabhi which is a network of Shira.[8] The
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bodily Vayu is classified as Prana, Udana, Samana, Vyana and Apana. These five classes of
Vayu, located in their specific region contribute towards the integration and maintenance of
the body.
Acharya Sushruta has described that Prana Vayu is Vaktra Sanchari (circulate in oral cavity).
Its vitiation causes hiccough and Swasa rog.[9] In commentary of Acharya Dalhan, he said
that the field and action of Prana Vayu includes the reason of the heart, throat, head and
nose.[10] Gayadasacarya commentating on the above Acharya Sushruta opinion that however,
by holding of Pranas-Agni, soma etc in the fact holding up of heart is meant in their
supporting base thus by holding of heart the base of Pranas, it meant the holding of Pranas
themselves. In fact, it is also known as the basic cause of death.[11]
In Astanga Sangraha while describing about the Vaikalyakar Marma it is Saumya
(predominance of Bhutaj) nature, soma (water) supports life by its stability and cold
properties.[12] Blood is the life of all living beings; its loss causes decreases of the body
temperature (Agni) and increase of Vata.[13] So, the patient should be given strengthening
food for saving Prana(life). Prana is situated in the head and moves in the chest, throat, helps
(attends to) the mind, heart, sense organs and intellect attend to expectoration, sneezing,
belching, inspiration and swallowing of food.[14]
In Astanga Hridaya, Acharya Vagbhat has described that main place of Prana is Murdha and
it travels in Uras, Kantha, Hridaya and it governs memory, heart, senses and mind.[15]
In Sharangdhar Samhita the physiology of respiration in Ayurveda is described very
beautifully by Acharya Sharangdhar. He stated that Prana Vayu is located near Nabhi moves
upward to Hridaya and comes out to the throat to drink the Vishnupadamrtam. After
imbibing the same returns back fast to nourish the whole body and to stimulate the
Jatharagni.[16] Combination of Sharir and Prana is said as Ayu. By the separation of these
combination is called as Pancatva.[17]
Acharya Bhav Misra supports the view of Acharya Sushruta on Pranavayu by stating that it
is mentioned by Sushruta, Pranavayu circulates in oral cavity and makes food enter inside
and supporting Agni, Vayu, Satva, Raj Tama, Panchendriya, Bhutatma.[18] Prana resides in
the Nabhi (umbilicus) of living beings and the umbilicus also is supported by Prana. The
umbilicus is encircled by Siras just like the axle hole of the wheel by the spokes.[19] Parasara
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said that Nabhi (umbilicus) gets originated first and Prana (life) located there which helps in
the growth of the body with the combination of Usma(heat).[20]
Discussion: In Charak Samhita, „Dasa Pranayatana’ is a unique concept in Ayurveda. It
have been mentioned in two different chapters-once in Sutra sthan and second in Sharir
Sthana. In Sutra sthan we find that the whole chapter is dedicated to the study of Dasa
Prayatana and tells that one who knows these concepts will be known as „Pranabhisara
Vaidya’, i.e., One who is confident and having absolute knowledge of the patient and the
disease. It says that every physician should be aware of these 10 pranayatana as they are the
seats of life or vitality. These include Shankha(two temples), three vital organs (hridaya,
basti, shira), kantha, rakta, shukra, ojas and guda, The desire for life is said to be the first of
all. Thus, following prescribed course, one is able to preserve his life & can live long.
Chakrapani & Yogindranath Sen described „prana‟ is nothing but life. Chakrapani
recommend „prananupalana‟ for same. Yogindranath Sen enlist them as swasthavrutta
palana, avoiding vegadharana, sahasavarjana etc. „Jivita‟ is synonymous to prana is a
singular term but resides in many places, says Chakrapani. The term prana is many times
used as synonymous with „vayu‟ but not merely for a single kind of vayu. Acharya Charaka
have mentioned that, „Dehagni‟ is responsible for life, varna (colour) strength, health,
enthusiasm, complexion, ojas, tejas, agni and prana. Chakrapani while commenting on same
clarifies that term „prana‟ is inclusive of all of its five kinds.
Thus, term prana is mainly used as synonymous to „vayu‟, as a type of vayu and as a subtle
vitality element i.e. „subtle prana‟.
Subtle Prana: Along with prana vayu (a kind of vayu), term prana is also referred as a subtle
vitality element too. This subtle prana is said to be located at pranayatana (10 special sites of
prana). It is also reside at marmas (vital points), along with rakta, particularly in tri marma
(three vital organs) and at nabhi. There is also a unique conceptualization of the twelve prana
in Sushruta Samhita.
Marma & Prana: Acharya Charaka has quoted that marma gives aashraya to subtle prana as
the vitality element prana itself resides in marma only. Marmas are sites for prana in
particular. Sushruta elaborates them as sites of sannipata (adjoining area) of principle mamsa,
sira, snayu, asthi, sandhi. He further states that marma are the points where prana resides
“Svabhavata” (naturally). According to Acharya Sushruta, „Sadyapranahara marma’ are agni
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dominant. Vitiation of such marma lead to death instantaneously as ksheena agni speedily
diminishes prana. Kalantara pranahara marma are agni-soma dominant. As here agni is
associated with soma principle, process of pranaharana occurs slowly. Vaikalyakara marma
are soma dominant. Soma guna is capable of taking care of subtle prana owing to its sthira &
sheeta attributes. Thus, it is important to note that ksheena agni rapidly diminishes subtle
prana whereas sthira & soma attribute preserves/ nurtures subtle prana i.e., avalambana of
prana. In siddhi sthana Charaka has mentioned that, in protection of marmas vayu needs to
be carefully kept in equilibrium. because vayu is responsible for excitation of kapha & pitta
and subtle prana also depends on vayu. This vayu is best treated by basti, therefore there is
no other than basti therapy which can safeguard the marmas/pranayatana.
Concept of twelve prana: It is a unique concept, Acharya Sushruta has enlisted elements
agni, soma, vayu, satwa, raja, tama, five indriya & bhutatma to be considered as prana.
These twelve live attributes constitute human body. Acharya Sushruta has mentioned the
functional entity of the concept of Prana but Acharya Charak has anatomically positioned
them as Dashapranayatana in Sutra Sthan chapter twenty-nine. Acharya Dalhana has
explained that, Prana the life element, is hetu for sustenance of deha. Upadan of prana i.e.,
factors for life principle are agni and other eleven elements. Agni is the shakti (energy)
present in the body in the form of five kinds of pitta and firey element present in the dhatus
(tissues). It is also adhidevata of vaak i.e., speech and support life by performing functions
such as digestion of food, etc. Soma (Ap-water) is present in the form of five kinds of Kapha.
It is a shakti (energy) residing in rasanendriya (tongue) and supports life by nourishing all
liquid body elements like shleshma, rasa, shukra etc. Vayu is present in body in five kinds
(Prana, udana, etc) and supports life by respiration, movements and regulations of Dosha,
dhatu and mala. Satwa, raja, tama are nothing but components of prakriti. Indriyas are five
indriya support life by perceiving objects such as light, sound, etc. Bhutatma (soul) also
known as Karmapurusha is the cause of consciousness (activity)of all the factors and is the
performer of all the actions bothe good or bad.
In the above explanation of prana it is seen that Agni, soma, vayu together represents
tridosha or they can be related to sharira or the physical body, satva, raja, tama denotes the
psyche or the mind, the indriyas represent the senses or gyanendriya and lastly bhutatma
represents the soul. Thus, according to Ayurveda Ayu or life is a four dimensional entity
comprised of: 1) physical body 2) psyche, 3) senses 4) soul. Thus Ayurveda addresses Life as
Pandey et al. World Journal of Pharmaceutical Research
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the body-mind-spirit continuum. In other words life is comprised of physical, mental and
spiritual phenomenon in a quantized continuum.
Ojas and Prana: It is the vital essence of all dhatu and thus is site for prana. Charaka in
Sutra Sthan chapter 30 described the role of ojus in maintenance of health. There can be no
life without ojus. Ojus develops in the beginning of the formation of embryo. It is the
nourishing fluid from the embryo. It enters the heart right at the stage of formation of the
later. Loss of ojus amounts to the loss of life itself. Ojus sustains the life & is located in the
heart. It constitutes essence of all tissue elements, says Charaka.
CONCLUSION
Prana is considered as notion of vitality in oriental sciences. Vitality and vigor are
considered synonymous; both refer to the presence of energy, enthusiasm Life and Health are
not mere words but are the concepts defined & criticized over hundreds of years by scholars
of different doctrines. There is need to write criticism on „life‟ vis a vis „prana‟, because
desire for life is mentioned as “Praneshana” in Charaka Samhita and thus prana is considered
equivalent with life.
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