5.Aghora - Beginning Stages - Vayu

Aghora - Beginning Stages - Vayu


The external representation of vayu is the vyana (all pervading vayu) which forms prana itself for the universe. As per the tantric concept of microcosm and macrocosm, the representation of the world with all its elements is just an extended existence of the inward form. The essential nature of vayu is that it interacts with the beings in a different level compared to agni. Even agni is kindled in presence of vayu and hence the mutual existence can be comprehended.

So all external rituals as per vedic systems enrich the vayu and purifies it, with which it enables the much healthier existence of sthula sharira or physical body and also the astral body in subtler levels. But just like agni, vayu also has different manifestation based on its functions. If we evaluate the roles of agni and vayu in the deeper level it is agni that facilitates assimilation and vayu that facilitates sustenance. Without mutual existence life will not thrive in limited levels.

when the time vayu is existing in environment, it performs major activities in totality. But once it becomes confined to a body like human body there are five types of vayus like the five types of agni's.

The five types of vayus are prana, apana, samana, udana and vyana.


The function of prana is absorption of essential elements and hence it exist in the thoracic region till the diaphram.

Apana powers the activities like urinary excretory and reproductive activities and hence reside in the lower abdomen.

Samana exists between diaphragm and lower abdomen.

The throat and facial expression are performed by udana.

Vyana exits through out the body as all pervading base.

dear all, with the five vayus being explained, we will now look closely to the two major vayus which are vital for the spiritual progress in any disciplines. They are prana and apana.
For kindling the mystic fire or the real fire, the role of vayu is known to all beyond explanation. Hence the prana and apana are the vayus responsible for the sustenance of bhuta agni and jataragni respectively. When prana is strong the bhuta agni; the spiritual fire will dominate the jataragni, the digestive fire. Now in normal human beings whose prana is not so strong, prana and apana are doing their respective jobs of absorption and elimination and will both intensify the digestive fire only at the seat of fire, manipuraka chakra.

Now the yogi in which ever discipline he/she is, will start bhuta shuddi as the discipline specifies. He will enter into prana route with pranayama and discipline his lifestyle. Now when he starts this process, prana starts intensifying making the bhuta agni more prominent. But this will be a small beginning. Still the jataragni is fully active with the apana facilitating its sustenance. Thus during the process of bhuta shuddi, this state of bhuta agni; kindled and kept ready for further enhancement, is achieved.
Now the biggest question of yogi is how to enhance the bhuta agni over jataragni. Many disciplines from yoga to tantra provides ways and means to achieve this, but essentially what happens is one truth i.e, the flow of apana is reversed. When apana is reversed, the attachment of jataragni and apana is affected and without the vayu present the agni cannot sustain. The apana, when its flow gets reversed meet the prana and bhuta agni at manipuraka chakra. On this transformation, the yogi moves from state of adhibhautika to adhidaivika. when the flow of apana is fully reversed which requires tremendous sadhanas which ever discipline followed, the kundalini will start rising from the mooladhara.

with all the aspects of vayu being discussed under the purview of tantra, the focus is on to the other disciplines. The view of vayu as per the Upanishads also requires special mention. As per the various upanishads like Maitri, Chandogya, the prana is mentioned as inbreath, the apana as outbreath, the samana as middle breath and udana is upbreath. Or in other words, prana is inhalation, apana is exhalation, samana is the duration between prana and apana and udana the extension samana. The natural question about the role of vyana can be explained as samana is the higher form of vyana and in between them is the synthesis of udana.

Now which is the most important vayu for a yogi? The most preliminary texts of yoga to even intermediate texts glorify the role of the vayu : prana. But prana and the exercises to regulate and distribute prana comes just as the preliminary steps. when the prana is balanced with apana, the sushmna awakens and now the most important vayu becomes samana which is the vayu responsible for sushumna breathing. The explanation to this statement is based on the relationship of prana to ida, apana to pingala. the moment ida and pingala are balanced, sushmna gets activated. Suspending of prana and apana to perfection, in the relams of samana, the mid section of the body will force the exit or rising of it through the central canal of sushmna.

As per Chandogya upanishad, the soul and senses is supported in prana, the prana (when its balanced with apana by altering the flow) is supported on apana, the apana inturn is supported by the all pervading vyana and vyana supported by its extention to higher realms, the samana.

Now, we will look into the upapranas based on five movements and the relevance of prana based on prasna and brihadaranyaka upanishads.

with the clearer understanding of each vayus and the relevance lets look into prana with much more detail. prana has five sub classifications based on its movements.
They are :
Koorma - which makes the eyes blink
Krikara - that which generates hunger, thirst, the coughing and sneezing
Devadatta -  that which causes sleep and yawning
Naga  - that causes hiccups and belching

Dhananjaya - that linger soon after death

According to prashnoupanishad (3.3) , prana is born for the self itself. Like the shadow to a man's body, it remains with the self and at death the magnetic force that makes the body together binding, which is prana itself leaves and makes the body deteriorates.

now if any one gains complete control over prana and its associations along with the other elements, he/she can create his own body from nowhere( like sages and rishi's do) and also can switch between absolute sukshma+karana state to sukshma+karana+stula sharira(ordinary living being) free at will. Since the karana sharira and sukshma manifests to the visual level of sthula, the necessary information required for correctly reproducing the body at will is stored there and can be accessed once you have complete control over these proceedings. Aghora has very powerful sadhanas for achieving this level and also for projections.

The thread of togetherness, prana is being highlighted in Brihadaranyaka upanishad also with similar meanings. According to this upanishad, the prana is the thread on which this world and the whole beings are held together, when an individual dies, the limbs are loosened for the binding thread.