What is meant by Prana? What is life? The biologists tell us that there is a thing called life which is incapable of identification with matter. Though, many times, mechanistic materialists have held the opinion that life is not different from matter, it has become very difficult to accept this doctrine. How can anyone say that life is the same as brick, or a body with which one is lumbering, and without which also one can exist? It is seen that man can exist even without being conscious of the body. If the body were the same as life, life would be extinct when it is dissociated from the body. But man is alive even in dream, sleep, and states of deep concentration. In deep meditation one is not aware of the body. Man would be dead at one stroke, if it were true that matter is life, in conditions when the body is not an object of his consciousness. It is not true that matter is the same as life. They are two different things. But it is difficult to understand what the relationship is between these two. No one has ever come to a final conclusion as to what life means. It is this life-force that is called prana-sakti.

There is the prana-sakti, the power of the prana. Prana is vitality, living force, organic energy. It is a living, protoplasmic, organismic, and energising vitality in man.

Sometimes prana is identified with breath. But it is interior even to breath. The blacksmith applies a kind of pressure upon a bag called the bellows, and he pumps air into the fire to make it ignited. The air that is pumped is not the pressure itself. The two are different. The air that he pumps moves due to the pressure that he exerts. Something like that is the case with the relation between the breath that is outside and the energy that is inside. There is a pressure that is exerted upon the air that is breathed by inhalation and exhalation. The metabolic process of the physical body is conditioned by the prana, the movement of the vital energy within man. But, wherefrom has this pressure come? Who is this blacksmith that pushes the bellows in order that the air may be concentrated upon the fire that is to be ignited? This is another important question.

The vital energy within man is the sum total of his strength. Whatever strength or energy that one has is nothing but the prana. It does not always come just from the food that one eats. Though fuel is necessary to ignite fire, fuel is not the same as fire; petrol is not fire, though petrol is necessary for ignition. There is a difference between the heat, and that which causes the heat to ignite itself by means of a fuel action. So, while energy is accelerated, accentuated, and enhanced by consumption of food, it is not identical with strength itself. Strength is an impersonal capacity that is within man, the force that is inside. How does man gain strength at all? It is not merely from the almonds that he eats, or the milk that he drinks. A corpse also can have food thrust into it; milk may be poured into its mouth, but it cannot gain strength. Any food that is served to the corpse cannot infuse energy into it. Another principle, called vitality, is necessary for the energisation or the digestion of the food that is eaten. Vitality is that which helps the working of the medicine that is taken, but if the vitality is gone, medicine is dead matter. It helps no one. So is the case with food. Food is also a kind of medicine that is taken for the illness of hunger, but it itself cannot provide the energy, unless there is vitality within. Wherefrom does the vitality come?

Indian philosophy in its higher reaches opines that the energy of the individual comes from the cosmos. It does not arise merely from the food that is eaten. Sun is the source of energy; oxygen is the source of energy; the five elements outside are the sources of energy; the whole universe is a mass of energy. To the extent man is in union with the universe, in the proportion to which he is in alignment with the forces of Nature, in that proportion, and to that extent, he is strong. So, strength emanates from the cosmos; it does not come from any other mechanical activity like physical exercise and the meal that one consumes, though these are, of course, accessories. Accessories are not to be identified with the primaries. This is important to remember.

The thoughts of the great thinkers in India rose up to the heights of a cosmic identification of all things. They would not interpret anything without relating it to the universe. The universe is the source of energy. It is the dynamo that generates the energy which is the source of the movement and life of everything.

The prana is a common name that is applied to the total capacity in man, the energy of the personality, but it performs different functions. When a man does the work of dispensing justice, he is called a judge; when he is a chief executive of a district, he is called a collector; when he dispenses medicine, he is called a physician, and so on. The same person is known by different names on account of the functions he performs. So is this prana, which performs five functions. When one breathes out there is exhalation, and prana is operating. Prana is a term that is used in a double sense. It indicates the exhaling force, and also the total energy of the system. So, prana means two things, - the force that expels the breath out in exhalation, and also the total energy. The force by which one breathes in is called apana. The force that circulates the blood through every artery, vein and every part of the body equally, is vyana. It is known that the body is connected to other parts in such a harmonious manner that if any part of the body is touched, the sensation is felt in every other part also. This sensation that is felt in every part, as a wholeness of one's personality, is due to the vyana operating, a particular aspect of the function of the energy which moves throughout the body equally. The energy that digests the food is called samana. There is another force which causes the deglutition of food. When food is put into the mouth, it is pushed inside to the oesophagus, through the part of the throat by which food is swallowed. An energy operates here. If that energy does not work, the food will be sticking there; it would not go in. This is udana, which enables the food to move in. It has other functions also; it separates the body at the time of death, and it also makes one go to sleep.

There are other minor functions of prana mentioned in Yoga scriptures. But it is sufficient to know that prana, apana, vyana, samana and udana are the five principal designations of a single energy - not five different things - just as one person can perform five functions. All this structure is in the Subtle Body.

These different aspects or forces of the prana must be kept aligned in a methodical manner, so that they flow through the nervous system as water flows through a pipe. When there is a clogging of the pipe, the water does not flow properly. If there are sand particles sticking, or if there is any dust or debris inside the water pipe, there is no flow in a smooth manner. When there is no fluent breathing, when there is heaving breath, there is irregular activity of the prana. The prana is a homogeneous energy that flows through the entire system of the person. It is not supposed to be concentrated in one place. If there is such concentration, one can have ache in that particular part of the body. When one walks too much for miles, there is felt ache in the legs, because all the prana has gone to the legs. If one thinks too much, there can be headache; the prana rises up to the brain in intense thinking and worrying. Whenever there is excessive activity in any part of the body, the prana flows through in that direction. It is noticed that one feels like sleeping after a heavy meal. The reason is that blood goes to the stomach for the purpose of the digestion of the food, and when the blood moves, the prana is drawn towards it. The brain then has less of prana at that time, and so one dozes. If one does not eat well, that day one does not sleep well.

Prana gets irregularly distributed in the personality on account of desires, primarily. Man is full of desires. No one is free from them. But, if they are wholesome desires, harmonious with the atmosphere or the environment in which one is, they do not cause agitation. There is nothing devilish about desires as such, but, then, there is nothing devilish about anything in the world, ultimately. Everything is right, provided it is in its allotted place. Only when a thing is put out of context, when it is misplaced, or is given an excessive importance, especially when there is intense love and intense hatred, the prana is thrown out of gear, and there is a lack of its equidistribution in the body.

Love, of course, is good, and man lives only by love - certainly so. But it does not mean that one should pour one's love on a particular object only. The lowest kind of knowledge is that where there is concentration on a finite object, as if it is everything. Love is the source of our vitality, energy, health, and sustenance; but love directed exclusively to a single object is a danger. There, prana is directed unwholesomely in one direction only, cutting off its relationship with other objects.

Man's strength depends upon the energy of the cosmos. He derives his strength from the universe. So, if he is not harmoniously related to the totality of the atmosphere, which is the universe, but disharmoniously concentrates his love, or affection, or hatred towards a particular object, he is dissociating himself from the other parts of the universe. Thus, laying excessive emphasis on one part only, towards which the prana moves, the mind goes, and is in that object for the time being, and is wrested out of other parts of the universe. Then he is a friend of one thing, and an enemy of another. When there is love for any particular object, enmity, automatically, is created towards that object which is not loved. Though this is not usually called enmity, here is a psychological implication that one is not equally considerate towards the other aspects of Nature, because of the excessive consideration that is bestowed upon one object. And, here is the source of physical illness and mental frustration.

It is a mistake to think that things are gained by loves concentrated on objects. Here is a blunder in the understanding. Then, why does anyone love anything excessively? What is the purpose behind it? The purpose is simple - a miscalculation of the processes of the mind. The mind calculates wrongly when it imagines that excessive love, when poured upon an object, is the source of satisfaction that it gains from that object. It is always imagined that joy comes from things outside, from objects of sense. This is not true. This fact must be kept in mind always. Our satisfactions are not the outcome of attachment to objects. On the other hand, joys are the result of harmony with things. The more is man in harmony with the world outside, equally, not with excessive pressure exerted upon any part, the more is he happy. But, if he exerts too much in the direction of a particular object - it may be a human being, or an inanimate object; it may be wealth, it may be property, it may be a building; it may be even a social status, love of name, fame, power, authority; even these are objects, if there is too much concentration on these, he dissociates himself from the harmonious relationship that he is expected to maintain with the whole atmosphere. All these things explain how prana can be wrongly distributed.

In the process called pranayama, one is asked to keep the different forces of prana aligned in a methodical way. As one derives one's strength from the cosmos, one must try to unite oneself with the cosmic energy. This is not merely a closing of the nostrils and holding the breath, as votaries of pranayama sometimes may tell. Pranayama is not possible and should not be conducted if one is emotionally disturbed in any manner. It is a dangerous technique, if it is practised by a person who is not emotionally calm and mentally balanced. An unbalanced person should not do pranayama, and a person who is deeply worried over a heavy sorrow or is sinking in grief should not practise pranayama. Pranayama should not be practised after a heavy meal, because the prana is concentrated on the stomach at that time. Similarly, it should not be practised after a long walk of several miles. There are many such minor details concerning pranayama.