{"id":9706,"date":"2026-11-10T20:14:39","date_gmt":"2026-11-10T20:14:39","guid":{"rendered":"https:\/\/yogamatsya.com\/?p=9706"},"modified":"2026-11-11T21:30:57","modified_gmt":"2026-11-11T21:30:57","slug":"nadis-prana-yogic-anatomy","status":"publish","type":"post","link":"https:\/\/yogamatsya.com\/en\/nadis-prana-yogic-anatomy\/","title":{"rendered":"N\u0101\u1e0d\u012bs and Pr\u0101\u1e47as \u2013 the Channels of Life"},"content":{"rendered":"
\n
\n
\n

N\u0100\u1e0c\u012aS & PR\u0100\u1e46AS<\/h2>\n<\/div><\/div>\n<\/div>\n<\/div>\n\n
\n
\n

When the n\u0101\u1e0d\u012bs are impure, the breath cannot enter the su\u1e63umn\u0101. Then the yogi achieves nothing, nor can he reach a state of deep concentration.<\/em><\/p>\n

\u2014 Ha\u1e6dha-Yoga-Prad\u012bpik\u0101 (2:4)<\/p>\n<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n

\n
\n
\n

The map of the breath<\/h2>\n<\/div><\/div>\n<\/div>\n<\/div>\n\n
\n
\n

Every breathing technique in yoga \u2013 whether alternate nostril breathing<\/a>, Ujj\u0101y\u012b<\/a> or Kap\u0101labh\u0101ti<\/a> \u2013 works with something that cannot be seen: the n\u0101\u1e0d\u012bs<\/strong> (often simply written nadis), the channels of life energy, and the pr\u0101\u1e47as<\/strong>, the currents that flow within them. Whoever knows what the nadis are and how the pr\u0101\u1e47as flow in them understands why the breath moves not only air, but consciousness.<\/p>\n

The following sections are taken from our book on the roots of Kundalini Yoga. They form the foundation for all techniques in our series Pr\u0101\u1e47\u0101y\u0101ma \u2013 the breath of life<\/a>.<\/p>\n<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n

\n
\n
\n
<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n
\n
\n
\n

What are the n\u0101\u1e0d\u012bs (nadis)?<\/h2>\n<\/div><\/div>\n<\/div>\n<\/div>\n\n
\n
\n

A n\u0101\u1e0di<\/em> is a channel for pr\u0101\u1e47a<\/em> (life force), an energy channel. The \u015aiva Sa\u1e43hit\u0101<\/em> mentions that there are about 350,000 energy channels in the body (other scriptures speak of about 72,000). Even if the descriptions disagree on the number of channels, they share the view that the channels through which the life force flows in our body are so numerous that our mind cannot grasp them.<\/p>\n

The n\u0101\u1e0dis<\/em> are the channels that carry pr\u0101\u1e47a<\/em>, the carrier of experience. All expressions and, conversely, all experiences of being flow through the n\u0101\u1e0dis<\/em>. This is where our feeling of the world takes place, and how, in sensation, we respond to the impressions of the world. When the n\u0101\u1e0dis<\/em> are blocked or polluted by experiences, new states of energy cannot take form in them.<\/strong> In this way we become estranged from ourselves and, ultimately, from the world.<\/p>\n<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n

\n
\n
\n
\"Nadis<\/span><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n
\n
\n
\n

Where do the nadis originate \u2013 and what is the kanda?<\/h2>\n<\/div><\/div>\n<\/div>\n<\/div>\n\n
\n
\n

The n\u0101\u1e0dis<\/em> originate in the lower part of the body, where consciousness stands between the physical and the mind. According to the \u015aiva Sa\u1e43hit\u0101<\/em>, they arise from the m\u016bl\u0101dh\u0101ra chakra<\/a>, as do the three most important n\u0101\u1e0dis<\/em> \u2013 i\u1e0d\u0101<\/em>, pi\u1e45gal\u0101<\/em> and su\u1e63umn\u0101<\/em>. There is, however, general consensus that there is a centre of the pr\u0101\u1e47as<\/em> between the navel and the genitals, from which the n\u0101\u1e0dis<\/em> distribute energy through the body \u2013 a view shared by North Asian traditions as well. This centre, which rests in pr\u0101\u1e47\u0101maya ko\u015ba<\/em> and is connected on the level of consciousness with sv\u0101dhi\u1e63\u1e6dh\u0101na chakra<\/a>, is called kanda<\/em>. It is said to have the shape of a golden egg and to be the centre of all bodily energy.<\/p>\n

\n

Above the genital organ and below the navel lies kanda, in the shape of a bird\u2019s egg. From there arise 72,000 n\u0101\u1e0dis (\u2026). This chakra of the n\u0101\u1e0dis should always be known by the yogis. The three n\u0101\u1e0dis i\u1e0d\u0101, pi\u1e45gal\u0101 and su\u1e63umn\u0101 always carry pr\u0101\u1e47a and have as their devat\u0101s the moon, the sun and fire.<\/em><\/p>\n

\u2014 Dhy\u0101nabindu Upani\u1e63ad (50\u201355)<\/p>\n<\/blockquote>\n

Incidentally, Kap\u0101labh\u0101ti<\/a> is practised from this very golden egg \u2013 the breath of fire begins exactly here, at the navel point.<\/p>\n<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n

\n
\n
\n
<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n
\n
\n
\n

What are i\u1e0d\u0101, pi\u1e45gal\u0101 and su\u1e63umn\u0101?<\/h2>\n<\/div><\/div>\n<\/div>\n<\/div>\n\n
\n
\n

The \u015aiva Sa\u1e43hit\u0101<\/em> (2:13) teaches us that while fourteen of these n\u0101\u1e0dis<\/em> are important, only three are decisive for yoga. And of these three, only one is of particular significance. These three n\u0101\u1e0dis<\/em> are i\u1e0d\u0101<\/em> (nourishing, libation), pi\u1e45gal\u0101<\/em> (reddish) and su\u1e63umn\u0101<\/em> (graceful) \u2013 in simplified spelling ida, pingala and sushumna.<\/p>\n

I\u1e0d\u0101<\/em> is the river of the moon<\/strong>, which carries the unconscious states of sleep, dream, vision and introversion. Pi\u1e45gal\u0101<\/em> is the river of the sun<\/strong>, which carries wakefulness, conscious thought, action and extroversion. I\u1e0d\u0101<\/em> is also citta<\/em> (mind), the field in which everything mental manifests. Pi\u1e45gal\u0101<\/em> is also pr\u0101\u1e47a<\/em>, which sets all life in motion.<\/p>\n\n\n\n\n\n\n\n
<\/th>\nMeaning<\/th>\nLight<\/th>\nPlace<\/th>\nPr\u0101\u1e47a<\/th>\nAspect<\/th>\n<\/tr>\n<\/thead>\n
Su\u1e63umn\u0101<\/strong><\/td>\nGraceful<\/td>\nFire<\/td>\nCentre<\/td>\nUd\u0101na<\/td>\nKnower<\/td>\n<\/tr>\n
Pi\u1e45gal\u0101<\/strong><\/td>\nReddish<\/td>\nSun<\/td>\nRight<\/td>\nPr\u0101\u1e47a<\/td>\nKnowing<\/td>\n<\/tr>\n
I\u1e0d\u0101<\/strong><\/td>\nRefreshing<\/td>\nMoon<\/td>\nLeft<\/td>\nAp\u0101na<\/td>\nKnown<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

These two states of being are seen as two rivers, between which a third exists \u2013 a state that is neither conscious nor unconscious. This is the state of meditative insight. It is su\u1e63umn\u0101<\/em>, which consists of three layers that reflect the threefold nature of the universe. Its innermost layer, sattva<\/em>, is called citrini n\u0101\u1e0di<\/em> and is regarded as the gateway to heaven and to the world beyond.<\/p>\n

Furthermore, su\u1e63umn\u0101<\/em> is the n\u0101\u1e0di<\/em> that reflects the detached nature of consciousness, resting in the centre. It is the state of meditative absorption. This state is the basis for the realisation of truth, which can only truly be known beyond the subjective states of consciousness of extroversion and introversion.<\/strong><\/p>\n<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n

\n
\n
\n

Sushumna \u2013 the stairway to heaven<\/span><\/h2>\n<\/div><\/div>\n<\/div>\n<\/div>\n\n
\n
\n

In the Upanishads, the n\u0101\u1e0dis<\/em> are compared to channels filled with oil. The oil absorbs the flavour of every action experienced or performed by the individual. The su\u1e63umn\u0101<\/em>, however, carries the oil that cannot take on any flavour or scent, the oil that \u2013 like the true Self \u2013 is unchangeable and eternally pure. Su\u1e63umn\u0101<\/em> is therefore the carrier of the energy of the Self, of the knower. This seems to be the reason why the Ch\u0101ndogya Upani\u1e63ad<\/em> describes su\u1e63umn\u0101<\/em> as the stairway to heaven along which the soul can ascend at death to attain eternal existence and freedom.<\/p>\n

\n

But when he dies and separates from his body, then he goes upward along those rays; [if he is a knower] he surely goes upward meditating on O\u1e43, or [if he is not a knower, he does not go upward]. However long it takes for the mind to travel, in that short time he goes to the sun. That indeed is the door to the world of Brahman, an entrance for the knowing and a barrier for the unknowing.<\/em><\/p>\n

There is this verse about it: A hundred and one are the n\u0101\u1e0dis of the heart; one of them leads up to the crown of the head. Going upward through this su\u1e63umn\u0101, one attains immortality, while the other n\u0101\u1e0dis serve only to point in other directions.<\/em><\/p>\n

\u2014 Ch\u0101ndogya Upani\u1e63ad (8:6:5\u20136)<\/p>\n<\/blockquote>\n<\/div><\/div>\n<\/div>\n\n

\n
\"Sushumna<\/span><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n
\n
\n
\n
<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n
\n
\n
\n

What are the five pr\u0101\u1e47as (v\u0101yus)?<\/h2>\n<\/div><\/div>\n<\/div>\n<\/div>\n\n
\n
\n

The pr\u0101\u1e47as<\/em> are the phenomena that arise on the level of pr\u0101\u1e47\u0101maya-ko\u015ba<\/em> (the level of consciousness of pr\u0101\u1e47a<\/em>). Pr\u0101\u1e47a<\/em> is that which dwells in the body as the breath of life and creates the organising intelligence in living beings.<\/strong> The Taittir\u012bya Upani\u1e63ad<\/em> says that pr\u0101\u1e47a<\/em> is the soul of the physical body; it gives life to matter and in this way distinguishes between the life and death of things.<\/p>\n

Pr\u0101\u1e47a<\/em> acts as the carrier of experience within consciousness and is, above all, the first form that emerged from the formless. It gives substance to life. In this context, \u2018O\u1e42\u2019 is called pra\u1e47ava<\/em>, the sound that projects pr\u0101\u1e47a<\/em> into the void. It is the first form of being.<\/p>\n\n\n\n\n\n\n\n\n\n
Name<\/th>\nMovement<\/th>\nSeat<\/th>\nGoverns<\/th>\n<\/tr>\n<\/thead>\n
Pr\u0101\u1e47a<\/strong><\/td>\nInward<\/td>\nHeart<\/td>\nLiver, lungs, heart, circulatory system<\/td>\n<\/tr>\n
Ap\u0101na<\/strong><\/td>\nOutward<\/td>\nPelvis<\/td>\nReproduction, large intestine, genitals, organs of excretion<\/td>\n<\/tr>\n
Sam\u0101na<\/strong><\/td>\nCentral, circular<\/td>\nStomach<\/td>\nEnergy, digestion, immunity, skin, agility<\/td>\n<\/tr>\n
Ud\u0101na<\/strong><\/td>\nUpward<\/td>\nHead, limbs<\/td>\nConsciousness, head, arms, hands, feet, brain, endocrine system<\/td>\n<\/tr>\n
Vy\u0101na<\/strong><\/td>\nPervasive<\/td>\nEverywhere<\/td>\nCirculatory, lymphatic and immune system<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

And how could it be otherwise: between the unconscious, that which stands at the threshold of non-being, and that which stands in the light of the knowledge of being, there can only be sensation and its quality. Sensation, without any mind, without interpretation, without reflection, without desire, without opinion, is what rises from the dream of nothingness; it is the first step into being.<\/p>\n

Pr\u0101\u1e47a<\/em> is the quality of life, its taste, its essence. It governs the body and stores the experience of our being in particular parts of the body. Depending on the part of the body in which pr\u0101\u1e47a<\/em> moves, it changes its quality there, its taste of being. Although, strictly speaking, every part of our physical body is governed by its own quality of pr\u0101\u1e47a<\/em>, yoga distinguishes five pr\u0101\u1e47as<\/em> that are considered the most important.<\/p>\n

Modern description<\/h3>\n

The body is governed by a multitude of v\u0101yus<\/em> (winds). Ten of these v\u0101yus<\/em> are significant, and of these, in turn, only five are important in yoga. They are: pr\u0101\u1e47a<\/em>, ap\u0101na<\/em>, sam\u0101na<\/em>, ud\u0101na<\/em> and vy\u0101na<\/em>. The right balance of the pr\u0101\u1e47as<\/em> ensures vitality, while an imbalance leads to health problems.<\/strong><\/p>\n

\n

Pr\u0101\u1e47a, ap\u0101na, sam\u0101na, ud\u0101na, vy\u0101na, n\u0101ga, k\u016brma, k\u1e5bkara, devadatta and dhana\u00f1jaya \u2013 these are the ten principal names described in this scripture; they carry out all bodily functions, driven by their own powers. Again, of these ten, the first five are the most important; and even among these, pr\u0101\u1e47a and ap\u0101na are the highest powers, in my opinion. The seat of pr\u0101\u1e47a is the heart; of ap\u0101na the anus; of sam\u0101na the region above the navel; of ud\u0101na the throat; while vy\u0101na moves throughout the whole body... Whoever knows the microcosm of the body in this way is freed from all sins and attains the highest state.<\/em><\/p>\n

\u2014 \u015aiva Sa\u1e43hit\u0101 (2:4\u20139)<\/p>\n<\/blockquote>\n

Our practice series also show how the five v\u0101yus can be addressed in practice \u2013 for example Pavanmukt\u0101sana 3<\/a>, which activates ap\u0101na<\/em>.<\/p>\n<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n

\n
\n
\n

How do the Tantras understand the pr\u0101\u1e47as?<\/h2>\n<\/div><\/div>\n<\/div>\n<\/div>\n\n
\n
\n

In the early tantric traditions, the pr\u0101\u1e47as<\/em> were understood not only as energy dwelling in and animating different parts of the body, but also as five forms of the unfolding of energy along the stages of meditation.<\/p>\n

In this light, pr\u0101\u1e47a<\/em> and ap\u0101na<\/em> (which govern inhalation and exhalation) are seen as expressions of the two primary states of consciousness, i\u1e0d\u0101<\/em> and pi\u1e45gal\u0101<\/em>. Sam\u0101na pr\u0101\u1e47a<\/em> is seen as the concentrated point of stillness that arises when the two fundamental forces of consciousness are in balance. Ud\u0101na<\/em> is understood as the expression of Ku\u1e47\u1e0dalin\u012b, which rises as soon as the power of sam\u0101na<\/em> can draw consciousness into the stillness of the centre. Vy\u0101na<\/em> is then the state of all-pervading consciousness; there Ku\u1e47\u1e0dalin\u012b can unfold in the vastness of space \u2013 it is her true abode.<\/p>\n

This perspective is very valuable for the practice of pr\u0101\u1e47\u0101y\u0101ma<\/em>, as it explains the process of the unfolding of the breath and how it leads to a spiritual experience.<\/strong> The practising yogi can then concentrate on the process of transformation of the pr\u0101\u1e47as<\/em>, to which their balance automatically leads.<\/p>\n

Taking this perspective, one recognises the pr\u0101\u1e47as<\/em> as a successive chain of steps towards ecstasy: first the flow of the breath, then from balance to the power of the centre, to the rising of this fire, to the expansion in the space of being.<\/p>\n\n\n\n\n\n\n\n\n\n
Name<\/th>\nMovement<\/th>\nConsciousness<\/th>\n<\/tr>\n<\/thead>\n
Pr\u0101\u1e47a<\/strong><\/td>\nOutward<\/td>\nEnergy of external perception<\/td>\n<\/tr>\n
Ap\u0101na<\/strong><\/td>\nInward<\/td>\nEnergy of internal perception<\/td>\n<\/tr>\n
Sam\u0101na<\/strong><\/td>\nCentral, singular<\/td>\nEnergy of one-pointed silence<\/td>\n<\/tr>\n
Ud\u0101na<\/strong><\/td>\nUpward<\/td>\nEnergy of meditative absorption in bliss<\/td>\n<\/tr>\n
Vy\u0101na<\/strong><\/td>\nPervasive<\/td>\nEnergy of formless sam\u0101dhi<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Our modern view of the pr\u0101\u1e47as<\/em> and the direction of their flow, especially of the two most important pr\u0101\u1e47as<\/em> (pr\u0101\u1e47a<\/em> and ap\u0101na<\/em>), comes from their anatomical movements \u2013 for example, ap\u0101na<\/em> would flow outward, like the excretion it governs.<\/p>\n

In this refined view, however, the pranic movements refer to their mental, subtle functions. This explains why the tantric Abhinava Gupta taught a reversed understanding of the flow of pr\u0101\u1e47a<\/em> and ap\u0101na<\/em>. Here pr\u0101\u1e47a<\/em> is the power that creates outer experience; therefore it flows into the outer object and governs exhalation, while ap\u0101na<\/em> is the power that draws experience inward and so makes it possible; thus ap\u0101na<\/em> flows in and governs inhalation.<\/p>\n

\n

Then, by virtue of the exhalation (pr\u0101\u1e47a), consciousness flows through the sense organs and rests on an external object. Then, as the yogi fills himself with the \u2018moon\u2019, he inhales (ap\u0101na) and brings the object with him; thus he sees himself in all things and becomes free of all desire for anything else. Next, through the arising of the balancing power (sam\u0101na) in the centre, he experiences rest in unity. Then the fire of the breath rises (ud\u0101na Ku\u1e47\u1e0dalin\u012b); she absorbs the powers of the perceiver, the perceived and the process of perception itself. When the upward-striving fire subsides and the all-pervading (vy\u0101na) vital energy arises, one vibrates free of all limitations.<\/em><\/p>\n

\u2014 Tantra-S\u0101ra (5)<\/p>\n<\/blockquote>\n

You can find more about Abhinava Gupta and the tantric schools in our article on the Tantras (\u0100gamas)<\/a>.<\/p>\n<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n

\n
\n
\n
<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n
\n
\n
\n

What does this mean for your breathing practice?<\/h2>\n<\/div><\/div>\n<\/div>\n<\/div>\n\n
\n
\n

The yogic anatomy reveals the logic of the breathing techniques in our series:<\/p>\n